Baptist Catechism 88

Q. 88. Are all transgressions of the law equally heinous?

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 John 5:16)

Scripture Reading: John 19:1–11

“Then Pilate took Jesus and flogged him. And the soldiers twisted together a crown of thorns and put it on his head and arrayed him in a purple robe. They came up to him, saying, ‘Hail, King of the Jews!’ and struck him with their hands. Pilate went out again and said to them, ‘See, I am bringing him out to you that you may know that I find no guilt in him.’ So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, ‘Behold the man!’ When the chief priests and the officers saw him, they cried out, ‘Crucify him, crucify him!’ Pilate said to them, ‘Take him yourselves and crucify him, for I find no guilt in him.’ The Jews answered him, ‘We have a law, and according to that law he ought to die because he has made himself the Son of God.’ When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, ‘Where are you from?’ But Jesus gave him no answer. So Pilate said to him, ‘You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?’ Jesus answered him, ‘You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.’” (John 19:1–11, 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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Have you ever heard it said that all sins are equal in God’s eyes? There is some truth to that statement. All sins, big or small, are in fact sins and make us guilty before God. That is true. And this fact does need to be emphasized, for there are many people who think that because they have not committed a big sin — a heinous sin — then they are good with God. That is not true. Sin, we have learned, is any lack of conformity unto or transgression of the law of God (BC 17). And after considering God’s law, we have all agreed that we daily violate God’s law in thought, word, or deed (BC 87). We must confess, therefore, that apart from Christ we all stand guilty before God. And if that is what people mean when they say that all sins are equal in God’s eyes, then I agree with them. 

But I think you would agree that that phrase can be a little misleading. It can be taken to mean that God does not distinguish between lesser and greater sins at all. That doesn’t sound right does it, for God is perfectly just. And when we consider the civil law that God gave to Old Covenant Israel we see that the punishment fit the crime. Lesser crimes were to receive a lesser punishment, and greater crimes were to receive a  stricter punishment. If we are to uphold justice in this way by distinguishing between lesser and greater evils, then it stands to reason that God, who is perfectly just, does the same. 

The passage that I just read from John 19 speaks to this issue. When Jesus spoke to Pilate concerning his sin he said that the Jews who had falsely accused him, and who were turning the political screws on Pilate to persuade him to crucify Jesus, had “the greater sin”. Both Pilate and the Jews sinned against Jesus by their unjust treatment of him, but the sin of the unbelieving Jews was greater, for they were the ones driving the issue.  

And so this raises another question: if a distinction is to be made between lesser and greater sins, should we expect there to be differing degrees of punishment in hell? The answer is yes, for God is just. The punishment will fit the sin. Jesus also spoke to this when he said that “it will be more bearable on that day [the day of judgment] for Sodom than for that town”, speaking of the town which rejects the testimony of his Apostles  (Luke 10:12, ESV).

So, on the one hand, we must agree that all sin is sin. All lawbreakers stand before God as guilty, therefore. But not all sin is the same. Some sins are more heinous than others.

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Baptist Catechism 88

This is what our catechism teaches. 

Q. 88. Are all transgressions of the law equally heinous?

A. “Some sins in themselves… are more heinous in the sight of God than others.” To give an example, the sin of murder is much worse than the sin of unholy hatred. Both are sins. Neither should be tolerated. But one is much worse than the other given the destruction that it causes. 

Ezekiel 8:13 is listed as a proof text. There we read, “He said also to me, ‘You will see still greater abominations that they commit” (Ezekiel 8:13, ESV). The meaning is clear. What Ezekiel had been shown in this vision regarding the sins of the leaders of Israel was bad, but he was about to see even worse things. And again, Jesus’ words to Pilate that have already been discussed prove the point that  “Some sins in themselves… are more heinous in the sight of God than others.”

Our catechism is also right to say that “some sins in themselves and by reason of several aggravations, are more heinous in the sight of God than others.” I think this little phrase, by reason of several aggravations, acknowledges that other factors come into play when determining the severity of a sin. Some sins are, in and of themselves, more heinous than others. But there are other things to consider too when asking, how aggravating is this sin to God. So, for example, I will ask you, is it more aggravating to God when a four-year-old tells a lie or when a forty-year-old tells a lie? The sin is the same, right? But there is a sense in which a lying 40-year-old is worse than a lying 4-year-old. The 40-year-old should know better! And what is worse, a Christian committing adultery or a Pastor? Same sin, but the one is more aggravating than the other. Remember what James said. “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (James 3:1, ESV). And that passage with Jesus and Pilate is helpful again. Both Pilate and the Jews were guilty of injustice, but the sins of the Jews were greater, in part, because they should have known better (they crucified their own Messiah), and because they were the instigators.  I think that is what the phrase, “by reason of several aggravations”, means. It means that other factors may contribute to make a sin more aggravating in the sight of God.

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Conclusion 

So what difference does this teaching make?

One, it does help us to think and speak clearly regarding the justice of God. He does distinguish between lesser and greater sins. At the judgment, the punishment will fit the sin. And we are to follow his example when executing temporal justice on earth today. 

Two, this teaching should make us eager to avoid all sin, but especially to avoid heinous sin. And we do know that lesser sins do lead to greater sins. Don’t lie when you are 4 because you do not want to be a liar when you are 40, which is worse. And do not lust in your heart, for we know that the sin of lust does lead to the sin of adultery. Be sober concerning the severity of all sin, and particularly heinous sin, for is so very damaging. 

Three, this teaching does enable us to correctly distinguish between those who are good and those who are evil in the world. In an absolute sense, is anyone good? We say, no. There is none righteous, no not one. But in another sense, are there good people in the world? Are there good governors, good bosses, good friends, and good parents? Yes! And how can we speak in this way? By understanding that all have sinned and fall short of the glory of God, some, by God’s grace, are good, caring, faithful, and just, relatively speaking.  Though all are sinners, God, in his common grace, does restrain evil in the world and he keeps even those who do not know Christ from committing heinous sins, thanks be to God. 

Four, this teaching ought to move us to repentance and drive us to faith in Christ the Savior for the forgiveness of sins big and small. 

Q. 88. Are all transgressions of the law equally heinous?

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 John 5:16)

Baptist Catechism 87

Q. 87. Is any man able perfectly to keep the commandments of God?

A. No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed. (Eccles. 7:20; Gen. 6:5; Gen. 8:21; 1 John 1:8; James 3:8; James 3:2; Rom. 3:23)

Scripture Reading: 1 John 1:5–10

“This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 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. If we say we have not sinned, we make him a liar, and his word is not in us.” (1 John 1:5–10, 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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Did you know that we spent 17 weeks considering God’s moral law? 

First, we learned that God’s moral law was written on the heart of man at the time of creation. Next, we learned that the Ten Commandments contain a summary of God’s moral law. After that, we learned that the sum of the Ten Commandments is to “love the Lord our God, with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbor as ourselves.” And then we proceeded to consider each one of the Ten Commandments, what they require and what they forbid. 

As we progressed through our study it became clear that the first four commandments have to do with our relationship to God. What are the first four commandments?

1. You shall have no other gods before me. 
2. You shall not make for yourself a carved image.
3. You shall not take the name of the LORD your God in vain.  
4. Remember the Sabbath day, to keep it holy. 

The first four commandments have to do with our relationship to God, and the last six have to do with our relationship with our fellow man. What are commandments five through ten?    

5. Honor your father and mother. 
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal. 
9. You shall not bear false witness.
10. You shall not covet. 

And where are these Ten Commandments found? Two places: Exodus 20 and Deuteronomy 5.

It is important for us to know these Ten Commandments, brothers and sisters. 

Yes, there are some things said in these Ten Commandments that were unique to Old Covenant Israel (The seventh-day Sabbath (which corresponded to the Covenant of Works), the principle of national guilt, and the promises of blessing in the land of Canaan. But whenever we read the Ten Commandments, we should remember that they are indeed a summary of God’s moral law, which does not change.

Furthermore, I hope you agree that God’s law is good. But do not forget what Paul wrote to Timothy: “Now we know that the law is good, if one uses it lawfully…” (1 Timothy 1:8, ESV). 

That is a big “if”.  

Whenever we handle God’s law, we must remember that it is possible to misuse it. The law is good, but it is easy to misuse. And when it is misused, that which is good becomes bad. 

And how is God’s law misused? It is misused when men and women think that they can stand before God as righteous by keeping it. 

This error is very common. All of the religions of the world, except for Orthodox Christianity, make this error. They believe that they will stand right before God on the last day because of their good works and obedience.  Many who are non-religious make the same mistake, too. They reason like this: If God exists, then he will accept me because I am good. But this is a grave mistake. Those who think this way have not understood what God requires of them. They think they are righteous, but they are not.  

So common is this error that Paul the Apostle calls it the stumbling stone. In Romans 9:30, he says, “What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone…” (Romans 9:30–32, ESV). What is the stumbling stone? It is the false notion that men and women may stand before God right by keeping the law. The scriptures say otherwise. The scriptures teach us (from Genesis 3 onward) that the only way to be right before God is by the grace of God and through faith in the Savior that God has provided.

As we studied the Ten Commandments, I tried to remind you of this over and over again. God’s law is good, but be very careful not to misuse it! 

God’s law is good because it is used by the LORD to restrain evil in the world today. 

God’s law is good because it functions as a light to the feet of the followers of Jesus as we sojourn in this world. It shows us the way we should go. It makes us wise. It is used by the Spirit to sanctify us further in Christ Jesus.

And God’s law is good because the Spirit of God uses it to convict us of sin and to cause us to flee to Jesus for refuge from the wrath of God, which our sins deserve. God used the law to drive us to Christ initially, and God uses his law to drive us to Christ continuously. 

1 John 1 also warns us of the stumbling stone, doesn’t it? “If we say we have no sin, we deceive ourselves, and the truth is not in us.” And John does also exhort us to run to Jesus for refuge, saying, “ 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)

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Baptist Catechism 87

Notice that our catechism helps to keep us from stumbling over the stumbling that Paul and John warn of. Immediately after a long consideration of God’s moral law, our catechism asks, “Is any man able perfectly to keep the commandments of God?” The answer is very helpful. “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God, but daily break them in thought, word, or deed.”

Notice a few things, briefly:

One, notice the word “mere”. “No mere man… is able in this life, perfectly to keep the commandments of God…” Why the word “mere”? It is to leave room for the obvious exception of Jesus Christ. He was a man, and he did perfectly keep the commandments of God. But he was no mere man, was he?

Two, notice the phrase “since the fall.” Why this phrase? It is a matter of precision. Adam, before the fall, was able perfectly to keep the commandments of God, but he was also able to sin, and this he did. Now the children of Adam are born in sin and with corrupt natures. We sin because we are born in Adam with his guilt imputed to us and corrupted natures. 

Three, notice that the catechism does not say that we are not able to keep the commandments of God at all. That is not true. Those who are in Christ do in fact have the ability to obey God from the heart, for they have been regenerated and renewed. Corruptions remain though. And so it is true. “No mere man, since the fall, is able in this life, perfectly to keep the commandments of God…” 

Four, notice the phrase “in this life”. With these three little words, we are reminded of the life to come and the fact that, if we are united to Christ by faith, in the life to come we will no longer be able to sin. Lord Jesus, come quickly!

Fifth, and lastly, notice the phrase “but daily break them in thought, word, or deed.” If we understand what God’s law requires of us and what it forbids then we will confess that not a day passes wherein we do not violate God’s holy law in some way. It may be that we violate it in deed, in word, or in thought. Certainly, all will confess that we daily fail to love God as he deserves, and also our neighbor as ourself. 

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Conclusion 

Aren’t you grateful for Jesus Christ? 

Isn’t God’s grace truly marvelous?

Yes, our appreciation for the love of God in Christ Jesus will grow as we consider the gospel. But the gospel can only be truly understood and appreciated when we see it against the backdrop of God’s law and our violation of it in thought, word, and deed. 

Old Testament Reading: Isaiah 24

“Behold, the LORD will empty the earth and make it desolate, and he will twist its surface and scatter its inhabitants. And it shall be, as with the people, so with the priest; as with the slave, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the creditor, so with the debtor. The earth shall be utterly empty and utterly plundered; for the LORD has spoken this word. The earth mourns and withers; the world languishes and withers; the highest people of the earth languish. The earth lies defiled under its inhabitants; for they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt; therefore the inhabitants of the earth are scorched, and few men are left. The wine mourns, the vine languishes, all the merry-hearted sigh. The mirth of the tambourines is stilled, the noise of the jubilant has ceased, the mirth of the lyre is stilled. No more do they drink wine with singing; strong drink is bitter to those who drink it. The wasted city is broken down; every house is shut up so that none can enter. There is an outcry in the streets for lack of wine; all joy has grown dark; the gladness of the earth is banished. Desolation is left in the city; the gates are battered into ruins. For thus it shall be in the midst of the earth among the nations, as when an olive tree is beaten, as at the gleaning when the grape harvest is done. They lift up their voices, they sing for joy; over the majesty of the LORD they shout from the west. Therefore in the east give glory to the LORD; in the coastlands of the sea, give glory to the name of the LORD, the God of Israel. From the ends of the earth we hear songs of praise, of glory to the Righteous One. But I say, ‘I waste away, I waste away. Woe is me! For the traitors have betrayed, with betrayal the traitors have betrayed.’ Terror and the pit and the snare are upon you, O inhabitant of the earth! He who flees at the sound of the terror shall fall into the pit, and he who climbs out of the pit shall be caught in the snare. For the windows of heaven are opened, and the foundations of the earth tremble. The earth is utterly broken, the earth is split apart, the earth is violently shaken. The earth staggers like a drunken man; it sways like a hut; its transgression lies heavy upon it, and it falls, and will not rise again. On that day the LORD will punish the host of heaven, in heaven, and the kings of the earth, on the earth. They will be gathered together as prisoners in a pit; they will be shut up in a prison, and after many days they will be punished. Then the moon will be confounded and the sun ashamed, for the LORD of hosts reigns on Mount Zion and in Jerusalem, and his glory will be before his elders.” (Isaiah 24, ESV)

New Testament Reading: Luke 21:34-38

“But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man. And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. And early in the morning all the people came to him in the temple to hear him.” (Luke 21:34–38, ESV)

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

Introduction

I’m glad that I preached a single sermon on Luke 21:5-38 last Sunday. That is a very large portion of Scripture to cover in one sermon, but as I said in the introduction to that sermon, the text is a unit, and there is a flow of thought that runs through that text that is easily lost when it is divided into smaller parts. 

As you may remember, Jesus prophesied concerning the destruction of the temple, saying, “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down” (Luke 21:6, ESV). And he was asked a question: “And they asked him, ‘Teacher, when will these things be, and what will be the sign when these things are about to take place?” (Luke 21:7, ESV). Everything that Christ said as recorded in this text was in response to that question. In brief, he explained that Jerusalem and the temple would not be destroyed immediately (vs. 8-19), that he would soon come to pour out his judgments upon that place and people (vs. 20-24), and that at the end of time he will come to judge the world in righteousness (vs. 25-27). 

This teaching from Jesus is very important, for it clarifies how things will go in the world between Jesus’ first coming and his second coming at the end of time. In brief, the things experienced by the first disciples of Jesus in the years of delay between the ascension of Christ to the Father’s right hand in heaven and his coming to judge Jerusalem in the year 70 A.D., will be experienced again and again in the world until Christ returns bodily at the end of this age to rescue his people, judge, and make all things new. “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven.” Christ’s people will be persecuted. This will be our “opportunity to bear witness”. But Christ will be with his people and will give them “a mouth and wisdom, which none of [their] adversaries will be able to withstand or contradict.” Some will be put to death. “But not a hair of [their] head will perish.” “By [our] endurance [we] will gain your lives” (see Luke 21:10–19).

This is what the generation of disciples who originally followed Jesus experienced in the years between the ascension of Christ to heaven and his coming to judge Jerusalem in the year 70 A.D., and this pattern will repeat until Christ returns at the end of the age. As you may know, the vision that Jesus Christ revealed to the Apostle John, as recorded in the book of Revelation, provides a vivid picture of this pattern that will repeat throughout this New Covenant era.

Why is it important for disciples of Christ to know how things will go in the world between Jesus’ first and second comings? It is so we might know what to expect and keep our hearts and minds prepared for action. 

As you may remember, the passage we considered last Sunday concluded with a string of commands or exhortations from Jesus concerning this very thing. We considered them briefly last Sunday. I wish to return to them today to consider them with more care. 

Let me remind you that there are six imperatives or commands found in this passage. They are presented in three pairs. In verse 28, Christ commands his disciples to straighten up and raise their heads. In verses 29-33, Christ commands his disciples to look and to know. And finally, in verses 34-36, Christ commands us to watch ourselves and to stay awake. I presented these commands to you quickly last Sunday. I wish to reflect on them more thoroughly today.

Straighten Up And Raise Your Head

First, we will consider again the command of King Jesus to straighten up and raise your heads. These commands are found in verse 28: “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28, ESV).

What are “these things” that Christ speaks of? 

For those original disciples of Jesus who heard him deliver this teaching while standing in the temple in Jerusalem, “these things” must refer to the things that he said would happen leading up to the destruction of the temple in the year 70 AD—nation rising against nation, and kingdom against kingdom, earthquakes, famines, perstilences, and persecution. Indeed, some who heard this teaching from Christ would live long enough to see “Jerusalem surrounded by armies” and to “know that its desolation [was] near” (Luke 21:20, ESV). 

Of course, this teaching applies to all Christians living in all times and places, for the world will be forever characterized by “these things” until Christ returns to raise the dead, rescue his people, judge, and make all things new. And it seems to me that there will be an intensification of “these things” as the second coming of Christ draws near. This teaching from Christ is timeless, therefore. It had significance for those original disciples of Jesus, it has significance for us today, and it will have significance for those Christains who are alive when the second coming of Christ draws near. “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28, ESV)

That phrase, “because your redemption is drawing near,” is interesting. The word “redemption” is used in at least three different ways in the Scriptures. One, it is used in the past tense to refer to what Christ did for his elect through his life, death, burial, and resurrection. He accomplished our redemption. As Paul says, “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Galatians 3:13, ESV). Two, the word redemption is used to describe the salvation that comes to every sinner the moment they, by God’s grace, through the regenerating work of the Holy Spirit, turn from their sins to trust in Jesus as their Lord and Savior. They are, in that moment, redeemed or saved. Paul speaks of redemption as a present reality for the believer in Ephesians 1:7: “In [Christ] we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace” (Ephesians 1:7, ESV). He says something similar in Colossians 1:14: “He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV). So then, we may speak of redemption in the past tense when referring to what Christ accomplished through his life, death, and resurrection to deliver us from sin and death. We may also speak of redemption in the present tense when referring to the deliverance or salvation that comes to every sinner who turns from their sins to trust in Jesus. But the Scriptures also speak of redemption as a future hope and expectation. For example, in Ephesians 4:30, Paul says, ​​“And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Ephesians 4:30, ESV). So, there is a day of redemption that is yet in our future. And in Romans 8:23, Paul says, “And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies” (Romans 8:23, ESV). Here, “adoption” and “redemption” are spoken of as future realities.

Redemption has to do with release. The word means to be set free from something. It is no wonder, then, that the word is used to describe past, present, and future realities. Christ secured our release from bondage to the law, and from sin, Satan, and death in the past, through his life, death, burial, and resurrection—it is finished! This deliverance or release is experienced by the sinner the moment they are regenerated, repent, and trust in Christ. They are, in that moment, set free from bondage. But there are also aspects of our redemption that will only be enjoyed in the future. It is only through physical death that the soul of the believer will be released from the body plagued by sin, sickness, and death. Then, they will be made perfect in holiness and received into paradise, where they will be with Christ, and behold the face of God in light and glory (see Second London Confession, 31.1). And it will only be at the return of Christ that all believers will experience the redemption of their bodies when their bodies will be released from their graves and reunited with their souls to live forever—in body and soul—in the blessed presence of the glory of God and Christ. Also, we may say that it is through death (or at the return of Christ), that those suffering persecution will be released (or delivered) from their persecutors.

When Christ said, “…because your redemption is drawing near” (Luke 21:28, ESV), he was clearly referring to these future aspects of our redemption that the believer will enjoy at death or when he returns to raise the dead and to rescue his people on the last day. And note this: King Jesus presents these future aspects of our redemption as the reason for us to straighten up and raise our heads. “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28, ESV).

To straighten up and raise the head is to show courage in the face of danger. The Christian must not cower in fear, but is to be strong in faith and courageous in the face of danger, “for God gave us a spirit not of fear but of power and love and self-control” (2 Timothy 1:7, ESV). The command to “fear not” is found throughout the Scriptures. In Isaiah 35:4, the prophet is commanded by God to “Say to those who have an anxious heart, ‘Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you” (Isaiah 35:4, ESV). And here in Luke 21:28, it is the future salvation or redemption that those in Christ will enjoy at death or at the return of Christ that is presented as the source or reason for our courage. “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28, ESV). For the believer, death is not defeat but deliverance. For the believer, the day Christ’s return is not a day of recompense but of redemption.

[Do you believe these things, brother? Are you sure of these things, sister? I hope and pray that you do so that you will have a reason to straighten up and raise your head when times of difficulty come.] 

Look And Know

The next two commands are found in the little parable that Jesus told about the fig tree. The commands are to look and to know. “And he told them a parable: ‘Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place… know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away’” (Luke 21:29–33, ESV).

The first command is to look. But pay careful attention to what Christ commands us to look at. “Look at the fig tree, and all the trees”, he says. The idea here is that we are to look at trees (at least the deciduous ones that put off and put on leaves from year to year) so that we might learn something from them. And what are we to observe and learn? We are to observe that the trees have a way of signalling when summer is near. We have a large pomegranate tree next to our walkway. It really does look dead in the wintertime. But in early spring, little green leaves explode from its branches. It is a sure sign that summer is fast approaching. And Christ here teaches that something similar will happen in the world until he returns. Kingdoms will rise against kingdoms, and nations against nations. There will be earthquakes, famines, pestilence, and persecution. And how are these things to be interpreted by those who follow Jesus? Do they indicate that God is asleep? Do they signal that Christ and his kingdom are distant? Should these things cause us to wonder if Christ will ever return to consummate what he has begun? No! When we see these things, Christ commands us to know that the kingdom of God is near. 

The command, dear friends, is not to look at the wars, the earthquakes, and the persecution, and to speculate. The command is to look at the trees and to learn from them. Just as you know that summer is near when the trees put on their leaves, so too you must know that the kingdom of God is near when you see all of the troubles that are present in the world. This is what Christ commands. That it is a command is clearer in the KJV and the NKJV than in the ESV. “So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand” (Luke 21:31, KJV). “So you also, when you see these things happening, know that the kingdom of God is near” (Luke 21:31, NKJV).

God’s kingdom is always near, for our God is sovereign over all things. Nothing happens outside of his eternal decree, and his providential directing and upholding of the universe he has made. When nations rise and fall, when calamities strike, and even when persecutions come upon the people of God, it is not because he is asleep, aloof, or lacking in power. No, he is near. He is near to the wicked as he pours out his judgments upon them in these partial and restrained ways. He is near to his people as he delivers them from trouble. And all of this is a foretaste of what will happen on the last day when Christ returns to pour out his wrath upon the ungodly, to rescue his redeemed, and to lead them safely into the eternal home which he has prepared for them. 

Look at the fig tree and learn from it. Just as you know that summer is near when you see the leaves budding, so too must you know that the kingdom of God is near when you see nations rise and fall, natural disasters, and persecutions come. These are signs that Christ the King is near—indeed, “All authority in heaven and on earth has been given to [him]…  And behold, [he is] with [us] always, to the end of the age” (Matthew 28:18–20, ESV). And, like labor pains, they are warning signs that he will one day return to judge, not partially, but fully and finally. 

[Brothers and sisters, when you see these difficult things happening in the world, does it cause you to despair? Does it cause you to fear and to lose hope? Does it make you think that God is distant and that his rule and reign are afar off? I’m afraid that is what many think when they observe these things. But Christ commands us to know that God and his kingdom are near.] 

Watch Yourself And Stay Awake

The last two commands are found in verses 34-36. “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:34–36, ESV). The two commands are to watch yourselves and stay awake. 

To watch is to be in a continuous state of readiness to learn of any future danger, need, or error, and to respond appropriately—‘to pay attention to, to keep on the lookout for, to be alert for, to be on one’s guard against.’ (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 332.)

Notice, the command is not to watch others. Though it is true that we have an obligation to look out for one another in Christ Jesus, that is not what Christ is commanding here. And neither is Christ commanding that we watch the happenings of the world in an attempt to decode them and to discern what exactly is going on or when exactly Christ will return. I’m afraid that many people spend a great deal of time and energy doing this very thing. They watch… the news. They watch the… the signs and try to read them. No, Christ commands that we watch ourselves. 

Particularly, we are to watch our hearts, that is to say, our inner spiritual life—our thoughts and our affections—to be sure that our hearts are not weighed down or burdened “with dissipation and drunkenness and cares of this life.” 

[In just a moment, I will attempt to explain what it means to have the heart weighed down “with dissipation and drunkenness and cares of this life.” But before I do, I think it would be best to contemplate what Christ is commanding his followers to do in general. In general, he is commanding us to keep a watch on ourselves and to keep our hearts pure, lest we be corrupted and ruined by sin from within. “Keep your heart with all vigilance, for from it flow the springs of life”, says Proverbs 4:23. That is what Christ is commanding here. And notice, he is not speaking to immature or novice disciples. He is talking to the twelve and to others who dared to follow him into Jerusalem and the temple, many of whom would lead within the church in the future.  Yes, those who are young in Christ must watch themselves lest their hearts be weighed down with dissipation and drunkenness and cares of this life, but those who are seasoned in Christ must do the same. The danger of being weighed down by the cares of this life never ends. In fact, the threat may grow over time as the trials and tribulations of life accumulate. “Keep your heart with all vigilance, for from it flow the springs of life” (Proverbs 4:23, ESV).]

Specifically, Christ commands us to  watch ourselves lest our “hearts be weighed down with dissipation and drunkenness and cares of this life.”

The word dissipation refers to “drunken behavior which is completely without moral restraint” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 772), and, in this context, to its effects: 

the headache… hangover… shooting pain [or] confusion in the head arising from intemperance in wine or strong liquors… the sense of disgust and loathing from an overindulgence in wine and carousing. Spiros Zodhiates, The Complete Word Study Dictionary: New Testament (Chattanooga, TN: AMG Publishers, 2000). The word drunkenness refers to just that—the state of drunkenness or inebriation that comes upon the mind and body as a result of overindulging on wine or strong drink or by ingesting other substances.  

An individual who is “weighed down with dissipation and drunkenness” is not alert or self-controlled in mind and body. To the contrary, their thoughts are confused, their judgments are clouded, their emotions are unregulated, and their bodies are left staggering and sluggish. I probably do not need to tell you that many have brought great trouble upon themselves and have even ruined their lives through their behavior when drunk with wine or some other substance. This is why the Scriptures say,  “And do not get drunk with wine, for that is debauchery, but be filled with the Spirit…” (Ephesians 5:18, ESV). 

But pay careful attention to this, brothers and sisters. It is not merely the dissipation and drunkenness that comes upon the mind and body through an overindulgence of wine or strong drink or by the use of some other substance that Christ warns against here. No, he speaks of a heaviness of heart that is associated with the cares of this life. 

Yes, it is possible to weigh the mind and the body down through an overindulgence in food and drink— “do not get drunk with wine, for that is debauchery, but be filled with the Spirit…” (Ephesians 5:18, ESV). But this illustrates another principle. It is also possible for the heart of the Christian to be weighed down through an overindulgence in the cares of this world. 

Be not drunk with wine. But it must also be said, be not drunk with worry, fear, grief, pride, ambition, or the pursuit of worldly pleasure, comfort, or security. In brief, be not drunk with the cares of this world. Just as an overindulgence in wine will confuse your mind, cloud your judgments, and weigh your body down, rendering you dull, sluggish, and ineffective, so too an overindulgence in the cares of this world will weigh down your heart, leaving you spiritually ineffective and in danger. 

“But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day”—the day of trial and tribulation or the day of Christ’s return— come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth.” (Luke 21:34–35, ESV).

What are we to do instead? Verse 36: “But stay awake at all times…” There is the second command. Stay awake! Clearly, Christ means that we are to stay awake at all times spiritually. To be awake is to be alert, on the lookout, and vigilant. To be spiritually awake is the opposite of having our “hearts be weighed down with dissipation and drunkenness and [the] cares of this life.”

And notice what we are to do while spiritually awake (or perhaps the idea is that this is the means by which we stay awake or show that we are awake): “But stay awake at all times, praying…”

It is through prayer that disciples of Jesus are to watch their hearts, keep themselves from spiritual dissipation, drunkenness, and overindulgence in the cares of this life, and to stay awake and alert, lest they fall into temptation when it comes. It is through prayer that disciples of Jesus stay awake. It is through prayer that disciples of Jesus show themselves to be awake.  

Are you praying, brothers and sisters? Are you praying continuously throughout the day? Are you praying with others? Are you praying in private? Those who are spiritually awake will pray. Those who pray will remain spiritually awake. 

The Scriptures say we are to “pray without ceasing…” (1 Thessalonians 5:17, ESV). This does not mean that we are to do nothing but pray, as if we are to never cease from concerted, private prayer, but that we are to pray regularly and continuously. Just as we converse with others regularly, from day to day, so too we are to converse with our God regularly, through Christ Jesus, and by the Holy Spirit. 

The Scriptures teach that we are to pray with others (see Matthew 6:9). Husbands and wives, are you praying together? Fathers and mothers, are you praying with your children? Brothers and sisters, are you praying with each other? Let us show that we are awake by praying together, and let us stay awake together by praying with each other. 

And the Scriptures teach that we are to pray privately (see Matthew 6:6). When you pray privately in your prayer closet, as it were, I would encourage you to pray through the Lord’s Prayer. This will help to ensure that you do not only pray for your needs and desires and the needs and desires of others, but that you also pray for things that will help you to keep your heart pure, sober, and alert before God. So much of the Lord’s Prayer is about this. It is good for your soul, brothers and sisters, to address God as your Father in heaven. When you pray, first and foremost, that his name be hallowed, it helps to reset the priorities of your heart. When you pray, secondly, that his kingdom come, you align your purposes with his. When you pray, thirdly, that his will be done, you submit your will to his. Fourthly, when you petition your God for daily bread, you are reminded of his presence, of his care for you, and of his promise to never leave you or forsake you. When you, fifthly, ask God to forgive as you forgive, you will have your heart cleansed from past sins. When you, sixthly, ask God to lead you, not into temptation, but to deliver you from evil, you prepare to face the day sober, alert, and in the strength God provides. 

Are you praying, dear brother? Are you praying, dear sister? If the answer is no, then I would urge you to wake up and to sober up, spiritually spoeaking.     

Conclusion

I think it is interesting to trace the teachings of Jesus, as recorded in the Gospels, and to trace their development in the writings of his Apostles. Listen to Peter and Paul on this theme, and with these readings, we will conclude. 

1 Peter 4:7-10: “The end of all things is at hand; therefore be self-controlled and sober-minded for the sake of your prayers. Above all, keep loving one another earnestly, since love covers a multitude of sins. Show hospitality to one another without grumbling. As each has received a gift, use it to serve one another, as good stewards of God’s varied grace…” (1 Peter 4:7–10, ESV)

1 Thessalonians 5:6–10: “So then let us not sleep, as others do, but let us keep awake and be sober. For those who sleep, sleep at night, and those who get drunk, are drunk at night. But since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him.” (1 Thessalonians 5:6–10, ESV)

Baptist Catechism 84 – 86

Q. 84. Which is the tenth commandment?

A. The tenth commandment is, “Thou shalt not covet thy neighbor’s house. Thou shalt not covet thy neighbor’s wife, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor anything that is thy neighbor’s.” (Exodus 20:17)

Q. 85. What is required in the tenth commandment?

A. The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit towards our neighbor, and all that is his. (Heb. 13:5;1 Tim. 6:6; Rom. 12:15; 1 Cor. 13:4-7; Lev. 19:18)

Q. 86. What is forbidden in the tenth commandment?

A. The tenth commandment forbiddeth all discontentment with our own estate, envying or grieving at the good of our neighbor, and all inordinate motions and affections to anything that is his. (1 Cor. 10:10; James 5:9; Gal. 5:26; Col. 3:5)

Scripture Reading: Leviticus 19:9–18

“When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. You shall not steal; you shall not deal falsely; you shall not lie to one another. You shall not swear by my name falsely, and so profane the name of your God: I am the LORD. You shall not oppress your neighbor or rob him. The wages of a hired worker shall not remain with you all night until the morning. You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD. You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the LORD. You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him. You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.” (Leviticus 19:9–18, 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 would like to begin this sermon by making some general observations about the tenth commandment in relation to the other nine, for the tenth commandment, which is “Thou shalt not covet”, is somewhat unique. 

For one, this commandment can only be kept in the heart and in the mind. The other commandments are to be kept in the heart and mind, too, but they may also be broken or kept with words and with actions. But covetousness is a sin of the heart. It is an invisible sin. There is no way to covet with one’s lips or to covet in action. 

Now, covetousness in the heart will inevitably produce sinful words and sinful deeds, but those sinful words and deeds will be something other than covetousness. In fact, violations of the other nine commandments do often (if not always) spring up from a covetous heart. Some connections are obvious. Men and women will steal because they are discontent in the heart. They wish to have more than what they have. They desire to have what others have, and so they steal. Men and women will lie for the same reason. Adultery also proceeds from the sin of covetousness. In fact, covetousness in the heart will also drive violations of the first table of the law, which has to do with the proper worship of God. Think of Adam’s sin of eating the forbidden fruit. That sin was really about worship. Adam was to have God as God. But instead, Adam listened to the voice of another. And why did he do it? Why did he violate the first commandment, which was indeed engraved upon his heart?  He listened to the words of the serpent, who convinced him that there was more to be had, that God was holding out on him somehow. So, in a sense, it was covetousness that drove Adam to rebel against his Maker and to worship and serve the creature rather than the Creator. 

Though covetousness is indeed a sin of the heart, that does not mean it is any less serious than the other sins. No, an argument could be made that it is a very serious offense, for it does lead to other violations of God’s moral law.   

I would urge you to reflect carefully upon this. If you do, I think you will agree that covetousness (or discontentment) in the heart is like a polluted spring that bubbles up, producing many vile and unpleasant things.

James speaks to this in James 4, where he asks, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask.” (James 4:1–2, ESV)

Did you hear what James said? Where does murder come from? It starts with covetousness in the heart. Where do unjust wars come from? Covetousness in the heart. Where do our quarrels and fights come from? Often, they spring forth from the covetousness that resides in our hearts.

Let me be very specific. How many times have you been cranky and short-tempered with others because… things aren’t going the way that you want them to go? Things are this way, but you want them to be that way, and from a discontent heart, all manner of evil does flow. Now, think bigger. Think beyond the disappointing day and consider the course of one’s life. Imagine the evil and destruction that will flow from a heart that is discontent with life! 

The point is this: do not mess around with covetousness, brothers and sisters. Stated positively: pursue contentment in life, for “godliness with contentment is great gain…” (1 Timothy 6:6, ESV).

And what is the remedy to discontentment? The remedy is love. Love for God, and love for your fellow man. Love for God (and assurance of his love for you) will help guard your heart from discontentment regarding his will for you. 

The writer of Ecclesiastes speaks to this when he says, “Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. For he will not much remember the days of his life because God keeps him occupied with joy in his heart” (Ecclesiastes 5:18–20, ESV).

Are you content with your lot in life, brother? Are you content with God’s will for you, sister? 

Think of it. It was God’s will for you to be born at a particular time, in a particular place, to particular parents. It was God’s will that you were born a certain gender, with a certain color of skin, not to mention many other physical features that are unique to you. And it was God’s will for you to have particular gifts, resources, and experiences. Are you content with these? Are you grateful to God? Or has your heart been overrun with discontentment as it pertains to his will for you? 

To love God is to be grateful to him. And this is why I have said that love for God is a remedy to covetousness. 

But some will respond, but what about the hardships that I have endured? What about the suffering? The Scriptures do speak to this, don’t they? They command the child of God to rejoice even in the trials and tribulations of life, knowing that God works through them for good. This requires faith. This is a perspective that must be maintained. To be content, we must love God, and we also must be assured of his love for us. 

Pursue contentment, brothers and sisters. It is a great gain. But sometimes it is hard to get and maintain. It is especially hard to get and maintain during times of suffering. By no means am I denying that. But pursue it in Christ Jesus nonetheless. 

It seems to me that covetousness and discontentment are running rampant in our society today. Men and women are discontent with just about everything, it seems. And this all begins with their hostility toward God. They have no love for God, and they are thoroughly dissatisfied with God’s will for them, and so they war against him continuously while seeking to be gods themselves. They decide for themselves what is right and wrong, and they even seek to overrule who it is that God made them to be. 

And such were some of you, but you have been washed in the blood of the lamb, and renewed by the Holy Spirit. Of all people, we should be content before God. 

Love for God is a remedy to discontentment, and so too is love for our fellow man. Instead of coveting what others have, we are to love them and rejoice with them concerning their prosperity. Are you poor? Do not look at your brother who is rich, covet his wealth, and complain against God that you do not have what he has. Rather, be grateful to God and rejoice in your brother’s prosperity with love in your heart for him. The very same thing may be said regarding the sick in relation to the healthy, the single in relation to the married, the childless in relation to those with children, etc. These are difficult issues to work through, brethren. By no means am I denying that they are difficult. But we must work through them with love in our hearts—love for God and love for neighbor. 

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Leviticus 19:9–18

Perhaps you noticed that that is how the Leviticus 19:9–18 passage that I read earlier concluded. That passage commanded all kinds of things in regard to our relationship with our neighbor. We are to care for the “poor and for the sojourner”. We must “not steal” or “deal falsely”. We must not “lie to one another”. Neither shall we “oppress”  or withhold from our neighbor, etc. In that passage sins of the heart are also forbidden—hatred and grudge-bearing. But it is all summed up with this command—“you shall love your neighbor as yourself: I am the LORD.” (see Leviticus 19:9–18, ESV)

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Conclusion 

Love is the remedy to covetousness, brothers and sisters. Love your neighbor as yourself. But love God above all. That is the key. We need to find our satisfaction in him and to be content with his will for us, for God is good, all the time.