Pre-Introduction

The context for our Old Testament reading is this: The Hebrews had been redeemed from Egyptian bondage by the mighty hand of the Lord. The Lord then led them through the wilderness and brought them to Sinai, where he made a covenant with them. This covenant was built upon the covenant God made with Abraham hundreds of years before. In that covenant, the Lord promised, among other things, to give Abraham’s descendants the land of Canaan. After the Lord entered into a covenant with Isarel through Moses at Sinai, he led them through the wilderness to the border of Canaan. In Numbers 13:1, we read, “The LORD spoke to Moses, saying, ‘Send men to spy out the land of Canaan, which I am giving to the people of Israel. From each tribe of their fathers you shall send a man, every one a chief among them” (Numbers 13:1–2, ESV). Numbers 13:25-14:35 is about the return of the spies and the report they brought to the people of Israel.  

Old Testament Reading: Numbers 13:25–14:35

“At the end of forty days they returned from spying out the land. And they came to Moses and Aaron and to all the congregation of the people of Israel in the wilderness of Paran, at Kadesh. They brought back word to them and to all the congregation, and showed them the fruit of the land. And they told him, ‘We came to the land to which you sent us. It flows with milk and honey, and this is its fruit. However, the people who dwell in the land are strong, and the cities are fortified and very large. And besides, we saw the descendants of Anak there. The Amalekites dwell in the land of the Negeb. The Hittites, the Jebusites, and the Amorites dwell in the hill country. And the Canaanites dwell by the sea, and along the Jordan.’ But Caleb quieted the people before Moses and said, ‘Let us go up at once and occupy it, for we are well able to overcome it.’ Then the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we are.’ So they brought to the people of Israel a bad report of the land that they had spied out, saying, ‘The land, through which we have gone to spy it out, is a land that devours its inhabitants, and all the people that we saw in it are of great height. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim), and we seemed to ourselves like grasshoppers, and so we seemed to them.’ Then all the congregation raised a loud cry, and the people wept that night. And all the people of Israel grumbled against Moses and Aaron. The whole congregation said to them, ‘Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Why is the LORD bringing us into this land, to fall by the sword? Our wives and our little ones will become a prey. Would it not be better for us to go back to Egypt?’ And they said to one another, ‘Let us choose a leader and go back to Egypt.’ Then Moses and Aaron fell on their faces before all the assembly of the congregation of the people of Israel. And Joshua the son of Nun and Caleb the son of Jephunneh [yef·oon·neh], who were among those who had spied out the land, tore their clothes and said to all the congregation of the people of Israel, “The land, which we passed through to spy it out, is an exceedingly good land. If the LORD delights in us, he will bring us into this land and give it to us, a land that flows with milk and honey. Only do not rebel against the LORD. And do not fear the people of the land, for they are bread for us. Their protection is removed from them, and the LORD is with us; do not fear them.’ Then all the congregation said to stone them with stones. But the glory of the LORD appeared at the tent of meeting to all the people of Israel. And the LORD said to Moses, ‘How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them? I will strike them with the pestilence and disinherit them, and I will make of you a nation greater and mightier than they.’ But Moses said to the LORD, ‘Then the Egyptians will hear of it, for you brought up this people in your might from among them, and they will tell the inhabitants of this land. They have heard that you, O LORD, are in the midst of this people. For you, O LORD, are seen face to face, and your cloud stands over them and you go before them, in a pillar of cloud by day and in a pillar of fire by night. Now if you kill this people as one man, then the nations who have heard your fame will say, ‘It is because the LORD was not able to bring this people into the land that he swore to give to them that he has killed them in the wilderness.’ And now, please let the power of the Lord be great as you have promised, saying, ‘The LORD is slow to anger and abounding in steadfast love, forgiving iniquity and transgression, but he will by no means clear the guilty, visiting the iniquity of the fathers on the children, to the third and the fourth generation.’ Please pardon the iniquity of this people, according to the greatness of your steadfast love, just as you have forgiven this people, from Egypt until now.’ Then the LORD said, ‘I have pardoned, according to your word. But truly, as I live, and as all the earth shall be filled with the glory of the LORD, none of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice, shall see the land that I swore to give to their fathers. And none of those who despised me shall see it. But my servant Caleb, because he has a different spirit and has followed me fully, I will bring into the land into which he went, and his descendants shall possess it. Now, since the Amalekites and the Canaanites dwell in the valleys, turn tomorrow and set out for the wilderness by the way to the Red Sea.’ And the LORD spoke to Moses and to Aaron, saying, ‘How long shall this wicked congregation grumble against me? I have heard the grumblings of the people of Israel, which they grumble against me. Say to them, ‘As I live, declares the LORD, what you have said in my hearing I will do to you: your dead bodies shall fall in this wilderness, and of all your number, listed in the census from twenty years old and upward, who have grumbled against me, not one shall come into the land where I swore that I would make you dwell, except Caleb the son of Jephunneh  [yef·oon·neh] and Joshua the son of Nun. But your little ones, who you said would become a prey, I will bring in, and they shall know the land that you have rejected. But as for you, your dead bodies shall fall in this wilderness. And your children shall be shepherds in the wilderness forty years and shall suffer for your faithlessness, until the last of your dead bodies lies in the wilderness. According to the number of the days in which you spied out the land, forty days, a year for each day, you shall bear your iniquity forty years, and you shall know my displeasure.’ I, the LORD, have spoken. Surely this will I do to all this wicked congregation who are gathered together against me: in this wilderness they shall come to a full end, and there they shall die.’” (Numbers 13:25–14:35, ESV)

New Testament Reading: Hebrews 3:12–19

“Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. As it is said, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion.’ For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief.” (Hebrews 3:12–19, 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

After preaching that sermon last Sunday on Luke 21:34, wherein Christ commands us to “watch [ourselves] lest [our] hearts be weighed down with dissipation and drunkenness and cares of this life…” (Luke 21:34, ESV), this question came to my mind: While it is clear that Christ is here commanding us to keep a watch over our own hearts, lest our own hearts be weighed down with dissipation and drunkenness and cares of this life, what obligation do we have to watch out for one another in the Lord? In other words, do fellow disciples of Jesus Christ, and especially fellow church members, have an obligation to look out for one another, and, if so, what shall we do? 

Hebrews 3:12-19 came to mind. Let me explain why. 

Exhort One Another

At first, this passage sounds just like Luke 21:34. In Luke, we hear Christ speak to his disciples, saying, “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” (Luke 21:34, ESV). And in Hebrews 3:12, the Apostle says, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God” (Hebrews 3:12, ESV).

Notice, firstly, that both passages begin with a command. Christ says, “But watch yourselves…”, and the Apostle says, “Take care…” The word translated as “take care” means “to be ready to learn about future dangers or needs, with the implication of preparedness to respond appropriately—‘to beware of, to watch out for, to pay attention to’” (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.) So you can see that in both passages, watchfulness or alertness is commanded. 

Notice, secondly, that both passages address disciples of Jesus. In Luke 21, Christ spoke to those who followed him into Jerusalem and the temple. In Hebrews 3, the Apostle speaks to “brothers”, a term used to address followers of Jesus Christ, male and female. So then, this warning is for those who profess faith in Jesus and follow after him. “Take care, brothers”, the Apostle commands. 

Notice, thirdly, that both passages are about keeping the heart pure. Jesus said, “But watch yourselves lest your hearts be weighed down with…the cares of this life.” The Apostle says, “Take care, brothers, lest there be in any of you an evil, unbelieving heart…” (Hebrews 3:12, ESV).

Fourthly, notice that both passages are meant to keep Christ followers from spiritual ruin. The concern of Christ is that those who follow after him be ever ready for his return. Keep your hearts pure, he commands, “lest your hearts be weighed down… and that day come upon you suddenly like a trap” (Luke 21:34, ESV). The concern of the Apostle is similar. “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God” (Hebrews 3:12, ESV). To fall away from the living God is to fall away from trusting in God and following after him in Christ Jesus. 

Will all who have true faith in Christ persevere in the faith to the end? Yes. Stated negatively, will any who have authentic faith in Christ fall away from the living God? No. But how will they persevere?  By God’s grace, they will persevere by obeying the command of Christ and the Apostle! They will, by God’s grace, watch themselves lest their hearts be weighed down. They will take care lest their hearts grow evil and unbelieving. No doubt, God will preserve his elect in Christ Jesus. And he will preserve them by graciously enabling them to obey this command: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God” (Hebrews 3:12, ESV).

So far, the warning of Hebrews 3:12 sounds very much like the warning of Luke 21:34, but in Hebrews 3:13, we find another command. “But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin” (Hebrews 3:13, ESV). This second command takes this passage in a slightly different direction when compared to Luke 21.  In Luke 21, the responsibility is placed on the individual disciple of Jesus to keep watch over their own heart and to tend to the garden of their own soul, lest their own soul be overrun with the thorny weeds of the desire for riches, pleasures, and the cares of this world. But here in Hebrews 3:13, Christians are commanded to look out for other Christians and to exhort them. In other words, Hebrews 3:12-19 does not have individual Christians in view, but the Christian community, that is to say, the church. Brothers and sisters in Christ are to be on the lookout for one another, lest there be any in their midst whose hearts are growing evil and unbelieving, leading them to fall away from the living God. Brothers and sisters in Christ are here commanded to “exhort one another”, so that none may be “hardened by the deceitfulness of sin.”

What does it mean to exhort? To exhort is to encourage strongly. To exhort is to appeal to or plead with someone to do something. This Greek word behind the English word, exhort, appears 109 times in the New Testament and is translated using a variety of English words: urge, comfort, encourage, beg, appeal, implore, entreat, and plead. The word is used again in the book of Hebrews in chapter 10, verse 25. There the Apostle says, “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24–25, ESV). The word translated as “exhort” in Hebrews 3:13 is translated as “encourage” in Hebrews 10:25. Christians are commaded in the Holy Scriptures to exhort and encouarge one another “lest there be in any [in their midst] an evil, unbelieving heart, leading [them] to fall away from the living God” (Hebrews 3:12, ESV).

[There is a point of application to be made here. Brothers and sisters, the Christian life is clearly to be lived, not in isolation, but in community with other Christians. Our confession puts it this way: ​​Those called to repentance faith in Christ are commanded by Christ to “walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world” (Second London Confession, 26.5). This can be proven from many passages of Scripture in the New Testament, including the one that is open before us today. Exhort one another. That is the command of Holy Scripture. How can you possibly exhort someone you do not know? And how can you be exhorted by someone if you are not known? This passage assumes that Christains will be members of a local church. More than this, this passage requres Christains to be good and involved members of a local church—to obey this command, you must know your brothers and sisters in Christ, and you must be known by them.]    

“But exhort one another… that none of you may be hardened by the deceitfulness of sin” (Hebrews 3:13, ESV). That is the command. I have five subpoints to present to you this morning. Each of them is meant to clarify how we are to go about exhorting one another in the church. The five points are these: Exhort one another (1) lovingly, (2) carefully, (3) consistently, (4) in and unto Christ, and (5) until we enter eternal rest. 

Exhort One Another Lovingly

First, Christ followers must exhort one another lovingly. 

Being motivated by love. 

“If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.” (1 Corinthians 13:1, ESV)

In a loving way. 

Follow the example of the Apostle: “Take care, brothers…” Notice the tenderness of the Apostle. Notice the familial language.

“Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ…” (Ephesians 4:15, ESV)

Exhort One Another Carefully

Is exhortation needed?

Is it your place to deliver it?

What kind of exhortation is needed?

“And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all.” (1 Thessalonians 5:14, ESV)

Is the time right? 

Is the place right?

Is your heart right?

“How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.” (Luke 6:42, ESV)

Is my tone and delivery right?

“Do not rebuke an older man but encourage him as you would a father, younger men as brothers, older women as mothers, younger women as sisters, in all purity.” (1 Timothy 5:1–2, ESV)

Exhort One Another Consistently

“But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin.” (Hebrews 3:13, ESV)

“And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” (Hebrews 10:24–25, ESV)

Exhort One Another In And Unto Christ

Exhort one another because we are united together in Christ.

“For we have come to share in Christ, if indeed we hold our original confidence firm to the end.” (Hebrews 3:14, ESV)

Exhort one another unto Christ. 

Encourage one another to trust in Jesus, to walk in his ways, and to obey his commands.   

Exhort One Another Until We Enter Eternal Rest

“As it is said, ‘Today, if you hear his voice, do not harden your hearts as in the rebellion.’ For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did he swear that they would not enter his rest, but to those who were disobedient? So we see that they were unable to enter because of unbelief.” (Hebrews 3:15–19, ESV)

Conclusion

Interesting observation. Christ warns against hardness or heaviness of heart, and then the celebration of the passover. The pattern is this: redemption, wilderness wandering, possession of the promised land. We are wilderness wanderers. There are spiritual dangers in the wilderness. Watch yourselves and look out for one another. “But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin.” (Hebrews 3:13, ESV)

Old Testament Reading: Deuteronomy 10:12–22

“And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments and statutes of the LORD, which I am commanding you today for your good? Behold, to the LORD your God belong heaven and the heaven of heavens, the earth with all that is in it. Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day. Circumcise therefore the foreskin of your heart, and be no longer stubborn. For the LORD your God is God of gods and Lord of lords, the great, the mighty, and the awesome God, who is not partial and takes no bribe. He executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing. Love the sojourner, therefore, for you were sojourners in the land of Egypt. You shall fear the LORD your God. You shall serve him and hold fast to him, and by his name you shall swear. He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. Your fathers went down to Egypt seventy persons, and now the LORD your God has made you as numerous as the stars of heaven.” (Deuteronomy 10:12–22, 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.

Sermon

As you can see, Luke 21:5-38 has sucked me in like a vortex. At first, I devoted one sermon to Luke 21:5-38. That was a very large portion of Scripture to consider all at once, but it is a unit. After that, I devoted a sermon to a smaller passage within the larger one. In Luke 21:34-36, Jesus Christ exhorts us to watch ourselves lest our hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon us suddenly like a trap. Instead, we are to stay awake at all times, praying that we may have strength to escape all these things that are going to take place, and to stand before the Son of Man (see Luke 21:34–36).  

What an important and precious exhortation this is for the Christ follower! Dear friends, we must watch ourselves. In particular, we must keep a vigilant watch over our hearts to be sure they are not weighed down with dissipation and drunkenness and the cares of this life. It is vitally important for disciples of Jesus to keep their hearts free from these things, because it is from the heart that the life of a man flows. 

Indeed, the heart of a person may be compared to a spring, bubbling up from the ground. If the spring is pure, then the river that flows from it will be pure. But if the spring is polluted, then the river that flows from it will be polluted. 

And what is the river that flows from the heart of a man except his very life? The thoughts of a man spring from his heart. The words that a man speaks are spoken from the mind and the heart. And the same may be said of his actions—a man does what he does from the mind and heart.  

To be clear, when we speak of the heart in this way, we are not talking about the physical organ that we call the heart—that muscle that beats in your chest and pumps lifeblood through your body. No, we are talking about the heart of the soul. We are considering an immaterial, invisible, soulish thing. The heart that we are here speaking of is that part of your soul wherein your love and affections reside. The thoughts of your mind flow immediately from the heart—you think most about what you love most! So too, your words and deeds flow from the heart.

Here is something interesting to consider. Though we are not currently speaking about the physical heart, the physical heart does illustrate the spiritual heart. Just as the physical heart is at the center of a man’s body, so too the spiritual heart is the center of his soul. And just as the lifeblood of the body flows from the physical heart, so too our spiritual life does flow from the heart of the soul. And just as a diseased or weakened physical heart will sap one’s physical strength and lead, perhaps, even to physical death, so too a diseased spiritual heart will corrupt the whole course of a man’s life and will result in spiritual death, unless Christ, the great physicial of the soul, intervenes. It is no wonder, therefore, that the physical heart is used in Scripture to illustrate this invisible, spiritual, soulish part of us, for the two things share much in common.  

Dear brothers and sisters, if you suspected that something was wrong with your physical heart, I bet you would do something about it. You’d act very quickly, wouldn’t you, because you know how vital the heart is to your physical life. But I am sure of this—your spiritual heart is even more vital, for its condition will impact your whole being—your physical, spiritual, and eternal life. Why then would you neglect the heart of your soul? Why would you forget to keep it pure in Christ Jesus?

“But watch yourselves”, Christ commanded, “lest your hearts be weighed down with dissipation and drunkenness and cares of this life.” It is this little phrase, found in Luke 21:34, that I wish to focus on today. In particular, I wish to explore the question, What are the ‘cares of this life’ that Christ warns of? What are these desires, cares, and concerns that threaten to render the spiritual heart of man intoxicated and heavy? If your Dr. walked into the room and said, The tests are in. You have endocarditis, myocarditis, or pericarditis (all of these things have to do with inflammation of the physical heart), I bet you’d work really hard to discover the cause and the remedy. May I exhort you, dear brothers and sisters, to be even more eager to know the causes and the remedies of the overly burdened, inflamed, and heavy heart of your soul. What exactly will cause the spiritual heart of a disciple of Jesus Christ to be ‘weighed down with dissipation and drunkenness and cares of this life’? That is the question. 

There is actually a passage found earlier in Luke’s Gospel that will help us to understand. Do you remember the parable of the sower, or the parable of the soils, that Jesus told, as recorded in Luke 8? The parable goes like this: “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold” (Luke 8:4–8, ESV). It is in Luke 8:9-15 that we find Jesus’ explanation of the parable. In brief, the seed represents the Word of God. The sower represents a preacher. And the four soils represent the different conditions of the hearts of men. Some have hard hearts. These do not receive the Word of God at all when they hear it. Some have rocky hearts. These might appear to receive the Word of God for a moment, but the trials and tribulations of life show that their faith is not true. They soon wither away, because the Word of God did not take root in them. Some, by the grace of God, have soft hearts. These receive the seed of the Word of God truly. The seed of God’s Word then germinates, sprouts, grows, and produces fruit. But it is the third soil type mentioned in this parable that is of interest to us this morning, namely, the thorny or weedy soil. Listen carefully to how Christ explains the symbolism of the thorney or weedy soil: “And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature” (Luke 8:14, ESV).

Jesus is addressing the same concern here in the passage that is open before us today. The imagery is different, but the heart condition being described is the same. Over time, it is possible for the heart of a Christian to be overrun with weeds and thorns so that the spiritual vitality and fruitfulness produced by the Word of God in them is choked out. What do thorns and weeds represent? They represent the “cares and riches and pleasures of life“. Or, to use the imagery of our text, over time, it is possible for the heart of a believer to be weighed down and overly burdened. Overly burdened with what? Christ says, with “dissipation and drunkenness and [the] cares of this life” (Luke 21:34). I do believe that Christ is speaking of the same things in both these passages. He is describing the effect that the riches, pleasures, and cares of this world can have on the heart of a person if allowed to grow up like weeds unchecked, or if excessively consumed and carried. 

In essence, I do believe the thing Christ is warning against in both of these passages is worldly-mindedness. When a Christian begins to set their heart and mind on worldly riches, when they begin to live for worldly pleasure, when they begin to absorb and carry the cares of this life in their soul to the degree the cares of this life consume them, the heart of their soul becomes like garden overrun with thorney weeds. Instead of being alert and filled with spiritual vitality and fruitfulness, these grow heavy in heart, leading to a spiritual state comparable to one who is drunk on wine. They are not alert, but drowsy. They are not sharp, but cloudy. They are not sure-footed, but staggering. This is what worldly-mindedness will do to the heart and soul of a Christian, and Christ warns about it here.

This past week, I came across a little book written a long time ago by one of my favorite authors, an Independent, Puritan preacher, named Jeremiah Burroughs (1599-1646). The book is entitled A Treatise of Earthly-Mindedness. It’s a wonderful little book. I’d highly recommend it to you. Chapter two of this book has this title: Earthly-Mindedness Discovered in Nine Particulars. There, Burroughs presents his readers with nine signs that a person is earthy or worldly-minded. I’d like to briefly present seven of his nine points to you this morning. I do believe these seven points will help us to understand what it means to be earthly-minded and how this will, indeed, weigh the heart down with “dissipation and drunkenness and [the] cares of this life.” So here are seven signs a person is worldly or earthly-minded:

Firstly, “when a man looks upon earthly things [that is to say, created things] as the greatest things of all, when he has a high esteem of earthly things as the things. As if it were thus, ‘Oh, if I had such and such things as others have, oh how happy I would be. How happy are such and such men that do enjoy such earthly things at their will, in their dwellings, their furniture, their comings in; oh, these are the excellent things, these are the delightful things. These are the things in which felicity [that is to say, joy] and happiness [are found].“ Dear brothers and sisters, does this describe you? When you look out upon the created world and upon created things—money, possessions, relationships with people—do you highly esteem them and think that these will be the things that will bring true happiness to you if you were to have them? This is earthly-mindedness. Christ warns that this love for the “riches and pleasures of life” will be like thorny weeds to the heart of your soul. This love for the world will intoxicate your soul—it will steal away your clarity and alertness and leave you staggering. 

Secondly, Burroughs says, “when the creamy, choice thoughts of men and women are busied about earthly things, they mind earthly things in a sinful manner.” I do appreciate the way that Burroughs states this. When he mentions “the creamy, choice thoughts of men and women,” he clarifies that he is not talking about the focused thoughts required when we are working, or learning, or engaged in some business. No, when the machinist is at work, he should be thinking about the machinery he is working on. When the doctor is at work, he should be thinking of his patient. When the student is at school, she should be focused on the subject matter. Thinking about earthly things in situations like these does not mean that a person is earthly-minded—it means they are responsible! When Burroughs talks about the “creamy, choice thoughts of men and women”, he is referring to the thoughts that rise to the top of the mind when they wake up in the morning, when it is quiet, when they have time to think and to dream freely. By this, he may also refer to the thoughts that rise naturally to the top of our minds even as we go about our daily tasks. He is referring to our predominant thoughts—that is to say, the thoughts that are often in our minds. 

He goes on to say, “You may know what kind of hearts you have by your thoughts about anything. The thoughts are the immediate… risings up of the heart, that is, the bubbles that come from the heart immediately.” Brothers and sisters, do you wish to know the condition of your heart, whether it is worldly or not? Then consider the thoughts that occupy your mind when you are at liberty to think freely. Consider the thoughts that rise quite naturally to the top of your mind throughout the day. Yes, the things you do and the things you say reveal the condition of your heart. But your thoughts reveal the condition of your heart more clearly, for your thoughts spring immediately from the heart. The simple truth is this: you think about what you truly love; you think about what you treasure.

Do not forget what the Apostle has written: “Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God” (Colossians 3:2 ESV). Does this mean that we must never think of earthly things? Are we forbidden from thinking about our wives and children, work and money, health and the care of our physical bodies? Of course not. But our minds must not be set on these things. And even when we think about these things, our thoughts should rise above them to God. When a spiritually-minded man thinks about how much he loves and enjoys his wife, it will not be long before this thought rises to the top of his head: Oh Lord, I thank you for this lovely wife that you have given to me. Help me to love her and to lead her well. I cherish her truly, but I cherish you supremely, for you are God, the giver of every good and perfect gift. When the spiritually minded woman thinks about the concern that she has for her children, it will not be long before this thought rises to the top of her head: Oh Lord, I thank you for these children that you have entrusted to me. Please save them. Please bless them, Lord. Please provide for them. Please strengthen me to raise them. But I entrust them to you, you are God, and they are yours. These will be the “creamy, choice thoughts’ of those who are heavenly-minded. But those who are earthly-minded will only have thoughts about the riches, pleasures, and cares of this world. These will be the thoughts that rise to the top of their heads and consume them continuously.  

Thirdly, Burroughs says that “an earthly-minded man is one whose heart cleaves to the earth…” Dear brothers and sisters, it is not sinful to enjoy the things of this earth. God gives us many good gifts to enjoy in this life—family and friends, food and drink, sunshine and rain— to enjoy these things as gifts from God and to the glory of God is not sinful, but good and right! In fact, it would be sinful not to enjoy them to the glory of God. As the Apostle says, “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31, ESV). And in another place he says, “For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving,” (1 Timothy 4:4, ESV). But it is one thing to enjoy the good things of this life as gifts from God and to his glory, honor, and praise—it is another thing when the heart of a man cleaves or clings to the things of this earth because he loves them supremely. This is idolatry. Cleaving to the riches, pleasures, and cares of this world will weigh the heart down and will be like thorny weeds to the soul.      

Fourthly, Burroughs says, “an earthly-minded man is one whose heart is filled with distracting cares about the earth, what he shall eat and drink, and what he shall put on, how he shall provide for himself and his family, and what shall become of him. Though he is well now, what may become of him afterwards? When the heart is filled with distracting cares about the things of the earth, as far as the heart has these prevailing over it, so far such a man may be judged to be earthly.” 

This fourth point is very important, for it will help to understand what Jesus means by the “cares of this life” (in Luke 8:14 & 21:34). What are these cares that threaten to make the heart of the Christian heavy and to choke out the Word of God in us, rendering us fruitless and ineffective? They must be the cares that are common to all who live on this earth. How will I make money? How will I feed and clothe myself and those who are under my care? What does the future hold for me and for those I love? I have my health today, but will I have it tomorrow? My children are safe today, but will they be safe tomorrow? I have money in the bank today, but will it be there tomorrow? 

When Christ warns us about the terrible effects that the cares of this life can have upon our hearts, does he mean that we must have no concern at all for these things? That cannot be. Think of it, friends, these cares are called “the cares of this life” for a reason. They are the cares that are common to this life. They are common concerns—everyone has them! The question is, how will you carry them? When Christ warns us about the terrible effects that the cares of this life can have upon our hearts, he is warning us not to allow these common cares and concerns to consume us. They must not drive us or distract us from God, Christ, and the furtherance of his kingdom. 

The language that  Burroughs uses is helpful. He says, “an earthly-minded man is one whose heart is filled with distracting cares about the earth.” Later, he says, “When the heart is filled with distracting cares about the things of the earth, as far as the heart has these prevailing over it, so far such a man may be judged to be earthly.” The adjectives are very helpful, aren’t they? To have cares and concerns about life in this world is unavoidable. But Christ followers must not allow the “cares of this life” to fill their hearts, to distract them from the love of God, the love of neighbor, and the furtherance of Christ’s kingdom, or to prevail over their hearts.  

Dear friends, a garden will never be without weeds. A good gardener will remove the weeds before they begin to prevail or fill the garden, for once the garden is full of weeds, it is then distracted or diverted from its design and purpose.  And so it is with the heart of your soul as iit pertains to the cares of this life.  

Perhaps you are beginning to notice how easy and common it is to be worldly-minded. I would imagine that many Christians think of worldly-minded people as those whose hearts and minds are filled with greed, selfish ambition, and a love for vile pleasures. Indeed, this is worldly-mindedness. But worldly-mindedness can creep into the believer in much more subtle ways. And so Christ warns even his most devout disciples, “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” (Luke 21:34, ESV).

Burroughs’ fifth point is very good. He says that “an earthly-minded man or woman is one whose great business of his heart, and endeavors of his life, are about the things of the earth. He makes it his great business, and the strong endeavors of his spirit are exercised in the things of the earth. He eagerly and greedily works with the strongest intention about these things…” In other words, he goes all out for the world and the things of this world. The world, Borroughs says, “is the adequate object of his soul.” When Burroughs speaks of the “adequate object of the soul”, he means “that which is sufficient to take up the whole strength of the soul to lay it out fully.” 

Brothers and sisters, what is the great business of your heart? What are the endeavors of your life? What is it that energizes and motivates you? What drives you? What is it that you live for? Is it worldly things only? Do you rise in the morning and go to work merely to earn more money so that you might have it in the bank and spend it on your pleasures? Is the purpose of your day merely to experience as much pleasure here on earth as you can? You know, you do not have to be a vile hedonist to do this. Respectable Christians do this too when they make this the highest purpose of their life: to have a pleasent and peaceful day. This is how the worldly-minded person lives. But those who are spiritual or heavenly-minded will live in this world for the glory of God and the good of others. They will use the time, treasures, and talents that have been entrusted to them in this life to store up “treasure in the heavens” (Luke 12:33, ESV), for that is where their heart truly is—not here on earth, cleaving to the things of earth—but in heaven, cleaving to God and Christ and the eternal reward that he has earned for us.   

Boroughs’ sixth point pertains to this: “Suppose a man does not seem to be so strongly inclined to layout his whole strength and heart about earthly things. Yet when any man or woman shall seek any earthly thing for itself, and not in subordination to some higher good, this is an earthly-minded man…” He cites 2 Corinthians 4:18 and puts the meaning in his own words, saying, “While we look upon temporal and earthly things that are seen, we do not make them our end. We seek them in subordination. There is something else that we look at as higher in all these things.”

This is a wonderful point. Burroughs then illustrates. I will quote him now at length. “For instance, a man who is godly [goes about] his business as other men do, but what is it that he would have? It is this: I show my obedience to God, and I would provide those things that may be helpful to me to serve God in my generation; that’s my [goal]. I can appeal to God in this, that even in following my business and all outward things, it is so that I might follow God in the use of means for the providing of such things as may enable me to serve him the more in my generation. This is my [aim] in what I do.” Do you understand what he is saying about the godly? Those who are heavenly and spiritually-minded will work just as others do. They will earn money, save some, and use some for food, clothing, and shelter. They will even make investments and seek to improve their outward condition. But why? What motivates them? It is their love for God. They wish to obey God, to serve God, and, God willing, their work is blessed and their situation improves, they will serve God all the more! This is their aim.  

But what about the earthly-minded man. “But now on the other side”, Borroughs says, an earthly-minded man… [has this objective] to follow his business and look about the business of his calling that he might gain. He would get [so] that he might get; he would have more [so] that he might have more, and that he and his children might be somebody in the world. It may be that he might have enough to have his will and lusts, and therefore he follows his business very intently, merely that he may get to satisfy the flesh. Yes, indeed, all the good things that he does, he brings them in subordination to earthly things.” In other words, he makes the obtainment of worldly riches and pleasures the supreme objective of his life. 

“You may take it thusly, a spiritual man does not seek earthly things for himself, but an earthly man does. Or more fully, an earthly man is earthly in all that he does do, both in earthly and spiritual things, and a spiritually-minded man is spiritual in all he does, both in spiritual and in earthly things. When an earthly man is in earthly things he is altogether earthly, he does not look at obedience to God in what he does. A spiritual man says, ‘I’ll follow my calling because God has required it,’ but an earthly man thinks, ‘I’ll follow it because I see gain coming from it.’ This is earthly… Now a spiritual man is spiritual in earthly things. One of a spiritual mind is more heavenly and spiritual when he is about his calling, though it be the lowest, like cutting hedges, digging ditches, pulling ropes or lines, or using his axe or hammer. He is more spiritual at these than is an earthly man when he is praying or hearing, or receiving Sacraments. Certainly it is so, and it will be found to be so at the great day of judgment, when all the secrets of all hearts shall be disclosed.”

Our seventh point is Boroughs’ eighth, and this will be the last one we consider, before moving this sermon to a conclusion. “The eighth thing wherein we may find an earthly-minded man is this, that he passes through many and great difficulties in matters of the earth, and they are very little to him. Though he toils a great deal in matters of the earth he is never weary because he is in his proper element. Therefore, let there be what difficulties there will be, which to another man would be very great, he makes them as nothing and, though there is much toil and labor, yet he is not weary. Why? Because he is in his own element. The fish is not weary with swimming, but a man is quickly weary. It is because the fish is in his element and the man is not. Observe this, when a man’s spirit is [worldly]…, let him be busied about earthly things, wherein earthly advantage comes in, no difficulties will hinder him, no wind or weather. He will rise in cold mornings and go abroad, do anything in the world. Oh! What difficulties will men endure in storms at sea, and hazards there and troubles at land, and sit up late, and rise early, and toil themselves, and complain of no weariness or difficulties. But, let them come to spiritual things, to soul business that concerns God and their spiritual estates. Every little difficulty puts them aside and discourages them. Every mole hill is a mountain in their way. I would do so and so, but it’s so hard, and ’tis tedious to rise in a morning, especially in cold winters. It is very hard and difficult to read and pray. And so he complains of the difficulty of these things. To watch over the heart is a very difficult thing. To an earthly man, any spiritual thing is difficult and the difficulties discourage him. In spiritual things, oh how weary are they! In Malachi 1:13, they cry out, What a weariness is it! But they can follow the business of the world from morning to night and never get tired. They can work like a horse and never be out of breath! I wish you would try once to spend one Sabbath [carefully and entirely] and see what a weariness that would be to you. Resolve just one Sabbath to rise early in the morning, and to have your thoughts spiritual and heavenly as much as you can. Then get up and pray alone in your closet. Then read, and hear, and meditate, and mark what you hear. And when you go home, think of it and confer about it. And when you come again to attend on the Word, and so spend the whole day in hearing, reading, meditating, and conferencing about good things, calling your family to account, and praying again. See how tiresome this will be to your hearts if they are carnal. However, a spiritual heart will call the Sabbath a delight…” 

Conclusion 

Dear brothers and sisters, this was an unusual sermon, wasn’t it? I don’t think I have ever quoted another man so much in a sermon before—not even close. But after deciding to hone in on the warning of Christ, “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life”, and after stumbling across Borrough, it seemed good to me to share these thoughts with you. 

So what should we do about the earthly-mindedness within us?

First, repent. Let us confess the sins of our hearts and minds to God and look to Christ Jesus the Lord for the forgiveness of our sins. Christ Jesus lived in this world, but never was he of this world. He lived not for worldly riches and pleasures, but for the glory of the Father and to obey his will. Though he was burdened with many cares and sorrows, he kept his heart pure—those earthly cares did not fill his heart or prevail within his heart to distract him from his purpose. And so he went to the cross, sinnless, to die in the place of sinners like you and me. You must turn from your sins and trust in him to be forgiven. That is the first thing we must do about the earthly-mindedness within us.

Secondly, we must pray to God and ask him to purify our hearts and minds  further. Lord, have mercy on us. By your grace, drive these remaining corruptions out of our hearts. Kill these sinful weeds, oh Lord. Remove these sinful desires and cares. Give us more love for you, O God. Take our hearts off of the things of this world and cause us to cleave to you. Enable us to enjoy the good gifts that you have given to us in this life, but keep us from idolatry. Brothers and sisters, we must pray and ask the Lord to purify our hearts by his Word and Spirit.

Thirdly, and finally, in prayer we must also do the hard work of keeping our hearts and minds pure before the Lord. This is a work that God must do in us, but it is also a work that we must do. This is clearly seen in the command that Christ has given to us: “But watch yourselves lest your hearts be weighed…” Watch yourselves, brothers and sisters. Watch yourselves, in prayer. Watch yourselves, throughout the day. Watch yourselves from Sabbath day to Sabbath day. 

As the Apostle says, “If… you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory. Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you too once walked, when you were living in them. But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth. Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.” (Colossians 3:1–10, ESV)

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. 

Old Testament Reading: Jeremiah 21:1–10

“This is the word that came to Jeremiah from the LORD, when King Zedekiah sent to him Pashhur the son of Malchiah and Zephaniah the priest, the son of Maaseiah, saying, ‘Inquire of the LORD for us, for Nebuchadnezzar king of Babylon is making war against us. Perhaps the LORD will deal with us according to all his wonderful deeds and will make him withdraw from us.’ Then Jeremiah said to them: ‘Thus you shall say to Zedekiah, ‘Thus says the LORD, the God of Israel: Behold, I will turn back the weapons of war that are in your hands and with which you are fighting against the king of Babylon and against the Chaldeans who are besieging you outside the walls. And I will bring them together into the midst of this city. I myself will fight against you with outstretched hand and strong arm, in anger and in fury and in great wrath. And I will strike down the inhabitants of this city, both man and beast. They shall die of a great pestilence. Afterward, declares the LORD, I will give Zedekiah king of Judah and his servants and the people in this city who survive the pestilence, sword, and famine into the hand of Nebuchadnezzar king of Babylon and into the hand of their enemies, into the hand of those who seek their lives. He shall strike them down with the edge of the sword. He shall not pity them or spare them or have compassion.’ And to this people you shall say: ‘Thus says the LORD: Behold, I set before you the way of life and the way of death. He who stays in this city shall die by the sword, by famine, and by pestilence, but he who goes out and surrenders to the Chaldeans who are besieging you shall live and shall have his life as a prize of war. For I have set my face against this city for harm and not for good, declares the LORD: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.’” (Jeremiah 21:1–10, ESV)

New Testament Reading: Luke 21:5-38

“And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, ‘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.’ And they asked him, ‘Teacher, when will these things be, and what will be the sign when these things are about to take place?’ And he said, ‘See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.’ Then he said to them, ‘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. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives. But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near. 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, you 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.  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 21:5–38, 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

It took me some time to decide whether I would preach multiple sermons or one sermon on the text of Luke 21:5-38. There is certainly enough material here for 5 or 6 sermons, but the text is a unit, and there is a flow of thought that runs through this text that I do not want to lose by breaking the passage up into smaller parts, and so I have decided to preach one sermon on it. 

The Question

Everything that Jesus says in this passage is in response to a question that was put to him while he was in (or near) the temple in Jerusalem, and so we must, first of all, consider the question. 

In verse 5 we read, “And while some were speaking of the temple, how it was adorned with noble stones and offerings, [Jesus] said, ‘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 21:5–6, ESV).

Friends, it would be difficult to overstate the grandeur and beauty of the temple that stood in Jerusalem in Jesus’ day. This was not the temple that King Solomon, the Son of David, built. That temple was destroyed by the Babylonians in the year 586 B.C., in fulfillment of the prophecy of Jeremiah 21:1–10, which we read a moment ago. The temple in Jerusalem was then rebuilt when Judah returned from the Babylonian captivity, but we are told that its glory could not be compared to the glory of the temple Solomon had built. This rebuilt temple is often referred to as the second temple. When Jesus was alive, the temple in Jerusalem was being extensively renovated. One Bible dictionary says,

“The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord’s life on earth (John 2:16, 19–21), and the temple was completed… [in] A.D. 65” (M. G. Easton, Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, 1893), 660). 

I’ve quoted the Jewish historian, Josephus, several times in previous sermons. If you were to go to his complete works, Book V, Chapter 5, you would find a description of the temple that Herod built, and you would understand that it was truly a grand and glorious structure, adorned with very precious materials. In one place, Josephus reports that the very large “gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without the [inward court of the] holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold.”

It is not surprising, therefore, that “some were speaking of the temple, how it was adorned with noble stones and offerings…” (Luke 21:5), for fallen men and women are easily impressed by large and shiny things. Think of the great cathedrals. Think of our national monuments. Think of our big cities with the skyscrapers in the midst of them. Go back in time and think of the megalithic structures built by ancient peoples, the great pyramids of Egypt being the most famous of these. And do not forget the Tower of Babel, as described in Genesis 11. From the beginning of time, men, in their hubris and pride, have constructed great buildings and monuments so that others might stand in awe of them and praise their achievements.  

Now, please do not misunderstand me. I do believe that the temple that Solomon built in Jerusalem was built according to the command of God and for his glory. And I do not doubt that many faithful men and women approached God in humility, sincerity, and truth to worship him at that temple, the second temple, and at Herod’s renovated temple. But it seems to me that Luke is highlighting a problem here—a problem very similar to the one addressed in the previous passage. Sinful men and women are, by nature, enamored with worldly things and blind to things spiritual and eternal. In the previous passage, Jesus condemned the scribes for this very thing. These Biblical scholars were not spiritual, they were worldly. They liked to walk around in long robes, and loved greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts. All the while, they devoured widows’ houses and for a pretense made long prayers. Christ declared, they will receive the greater condemnation (see Luke 20:46–47). Now, Luke tells us that some were enamored with the temple and its physical beauty. Notice, they were not captivated by God and his glory, but with the temple itself. They were “speaking of the temple, how it was adorned with noble stones and offerings…” And then Jesus said, “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.” 

[Dear brothers and sisters, these words that Jesus spoke concerning the temple in Jerusalem can be said of any and every manmade and earthly thing—“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.” Do not set your hope on these things, therefore. Do not live for the things of this earth or build your life upon them. Do not be enamored by their beauty. Live for God and his glory. Be enamored with Jesus Christ and the glory of his kingdom.]

Jesus’ words concerning the destruction of the temple must have shocked everyone. To help us understand why, imagine Jesus standing next to the Capitol building or the White House and 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.” Naturally, you would wonder when these things would happen and what would bring about the destruction.  And so it is not surprising that those who heard him, asked him, saying, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” Hear the question again: Teacher, when will these things, that is to say, the destruction of the temple, be, and what will be the sign when these things are about to take place?

Everything that Jesus says in the passage that is open before us today is in response to this question, and Jesus’s answer may be divided into four parts. 

First, in verses 8-19, Jesus clarified that the temple would not be destroyed immediately.

Secondly, in verses 20-24, Jesus taught that he would soon come in judgment against Jerusalem.

Thirdly, in verses 25-27, Jesus declared that at the end of time, he will come to judge the world. 

Fourthly, in verses 28-36, Jesus instructs his followers as to how we must live as we endure his partial and restrained judgments poured out upon the world and eagerly await his second coming.  

The Temple Would Not Be Destroyed Immediately (vs. 8-19)

Do not forget the question: When will these things, namely, the destruction of the temple, be, and what will be the sign when these things are about to take place? The very first thing Jesus did was to clarify that the temple would not be destroyed immediately.

“When will these things be?” His answer begins in verse 8: “And he said, ‘See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.’” The NKJV translates the Greek this way: “but the end will not come immediately” (Luke 21:9, NKJV). The NIV says, “but the end will not come right away” (Luke 21:9, NIV84). So then, there would be a delay between Christ’s first coming and the τέλος, that is to say, “the end.” 

You might be thinking what I was thinking when studying this text: What did Jesus have in mind when he spoke of “the end”? Is he here referring to “the end”, that is to say, the destruction and judgment of Jerusalem and the temple, or is he referring to “the end”, that is to say, the destruction and judgment of the world? I believe the answer is yes. And I say that because I think there was something typological about the destruction of Jerusalem and the temple and the time leading up to it. By that, I mean I view the judgment of Jerusalem and the temple in the year 70 AD as a kind of foreshadowing or foretaste of the judgment of the world that will take place at the end of time. In other words, if you were to ask me the question, did Jesus Christ return in the year 70 AD to judge?, I could say, yes, in a sense, he did. To be clear, that was certainly not the second coming of Christ. Do not misunderstand me, Jesus did not return bodily in the year 70 AD to raise the dead and to judge the world fully and finally. Those events are yet in our future. Nevertheless, there was something about the judgment that came upon the Jews, their nation, their city, and their temple in the year 70 AD that foreshadowed the judgment that will come upon the world at the end of time. 

Jesus was asked, “When will these things be?” The first thing he said was, “The end will not be at once.”  “The end” that Jesus refers to in this text is, first and foremost, the end of the temple in Jerusalem, and the end of the Old Covenant order it served. But a pattern is established here that will be repeated on a much larger scale at the end of time. Just as there was a delay between Christ’s first coming and his return to judge the Jews, their nation, their city, and their temple in the year 70 AD, so too there will be a delay—a much longer delay—between Christ’s first coming and his return to judge the world at the end (τέλος) of the age. Furthermore, the things experienced by the original disciples of Jesus between his first coming and the end of the temple in Jerusalem will be experienced by all disciples of Jesus, living in all times and places, as we await his return at the end of time. 

The message was for them, and it is for us. Verse 8: “See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.’ Then he said to them, ‘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. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives” (Luke 21:8–19, ESV). 

The question is this: To whom was Christ speaking? 

Answer: First and foremost, he was speaking to the disciples who were with him, who would experience all of these things firsthand during that time of delay between the ascension of Christ to heaven (in the year 30 AD), and the forty years (or so) leading up to the destruction of the temple in the year 70 AD. Secondly, he speaks to all of his disciples who are living during this time of delay between his first advent and his second advent at the end of time. What is the connection between these two events? The former was but a foretaste and foreshadowing of the later.

[And so I may apply the words of Christ to you, dear brothers and sisters. As we await the return of Christ at the end (τέλος) of time, we must not be led astray by false Messiah’s. And when we  hear of wars and tumults, we must not be terrified, for these things must first take place, knowing the end will not be at once. During this time of delay we must know that “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences.” Indeed, we will be hated by all for Christ’s name’s sake. But not a hair of our head will perish, for Christ will raise us up. It will be through endurance that we will gain life eternal (see Luke 21:8–19).] 

Christ Would Soon Come In Judgement Against Jerusalem (vs. 20-24)

Do not forget the question put to Jesus. When will these things, namely, the destruction of the temple, be, and what will be the sign when these things are about to take place? After clarifying that there would be a delay, Christ declared that he would soon come in judgment against Jerusalem.  

Look at verse 20: “But when you see Jerusalem surrounded by armies, then know that its desolation has come near.” This would be the clear sign that Jerusalem was about to be judged and the temple destroyed: the Roman army would surround the city to besiege it. If you wish to read an account of this, see Josephus’s The Wars Of The Jews, Books III-VI.

In verse 21, Christ instructed his disciples as to what they were to do when they saw this taking place. “Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.” 

What were the disciples of Jesus to do when they saw the Roman armies surrounding Jerusalem to besiege it? They were not to fight, as if this city would have significance in the inaugurated kingdom of Christ. They were to flee!  

It is interesting to read some of the commentaries written during the Reformation era and to see those commentators point to this text to justify the practice of fleeing during times of persecution. Many Christains were persecuted during the Reformation. And the Reformers taught that it is permissible to flee from persecution. This makes good sense, given that the kingdom of Christ is not associated with a particular city or nation. If it were, then the citizens of Christ’s kingdom would be commanded to fight. But it is not, and so we are permitted to flee. And it is a well-known fact that whenever persecution has caused the church to scatter, it has often resulted in the spread of the gospel of Jesus Christ and the expansion of the kingdom of God, which is spiritual and not earthly.   

The Christians living in Judea and Jerusalem were instructed to flee when they saw the Roman armies approaching. They were not to believe the false prophets who were present in those days, who were saying that the city and the temple would be spared and that none should leave (see Josephus, The Wars Of The Jews, Book VI, Chapter V). They were to flee, knowing that God was about to pour out his “wrath against [the Jewish] people”, that they would soon “fall by the edge of the sword and be led captive among all nations.”

The question remains: What would become of Jerusalem and the Jews? Would this captivity of which Christ spoke be brief, as it was in the case of the Babylonian captivity? Before the Babylonians conquered Jerusalem and destroyed the temple, it was prophesied that the captivity would last 70 years and then the people would return to rebuild the temple and inhabit the land once more (see Jeremiah 25:11). No such promise was made by Christ. Instead, he prophesied, saying, “They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (Luke 21:24, ESV). What are the times of the Gentiles? They are the days of the New Covenant wherein the gospel of the kingdom of Christ is spreading to all nations. Paul speaks of this era when he says, “Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in” (Romans 11:25, ESV). What will happen when the “times of the Gentiles are fulfilled”, or, to use Paul’s terminology, when the fullness of the Gentiles has come in? Will there be a return to Israel, Jerusalem, and worship at the temple, as so many today believe? The Scriptures nowhere teach such things. These ideas are read into the Scriptures by those who fail to recognize the great progression from the Old Covenant to the New and that Christ Jesus came to redeem, not only the elect of the Jews, but people from every tongue, tribe, and nation who have descended from Adam. Christ is clear: “Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled” (Luke 21:24, ESV), an then comes the end. 

At The End Of Time, Christ Will Come To Judge The World (vs. 25-27)

This is our third observation: In verses 25-27, Christ declares that at the end of time, after the times of the Gentiles are fulfilled, he will come to judge the world.   

In verse 25 we read, “And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:24-27, ESV).

While it is true that some awesome and very strange things happened in the year 70 AD when the temple was destroyed, what Jesus describes here seems to go beyond anything that then took place. Christ speaks of signs involving the “sun and moon and stars”. I will not pretend to know what exactly the fulfillment of this prophecy will be. He here speaks of the whole earth being in distress and nations (in the plural) being perplexed because of the roaring of the sea and the waves. People are described as “fainting with fear and with foreboding of what is coming on the world. As you can see, the distress that is described here is not local, but global. More than this, the spiritual powers of the heavenly realm will be shaken, and all will see “Son of Man coming in a cloud with power and great glory.” Did Christ return to pour out his wrath on Jerusalem in the year 70 AD? In a prototypical way, yes. But here we have a reference to the bodily return of our Lord and Savior Jesus Christ on the last day. Notice, lastly, that Christ spoke of this event as if distant. He did not speak as if the disciples who were with him in the days of his earthly ministry would be alive to see this day. 

Exhortation (vs. 28-36)

In verses 28-36, we find a string of exhortations. Here, Jesus instructs his followers as to how we must live as we endure his partial and restrained judgments poured out upon the world and eagerly await his second coming.

In verse 28, we find the first of six commands. “Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near” (Luke 21:28, ESV). “These things” must refer to the things that Christ said would happen during the lifetime of his original disciples— persecution and the destruction of Jerusalem and the temple, etc. “Now when these things begin to take place, straighten up and raise your heads…” Disciples of Jesus must not cower in fear during times of tribulation, rather, they must stand tall and show courage in the face of danger. Why? Because if danger and death is near, or if the return of Christ is near, then this means that their redemption in Christ Jesus is drawing near. The command is this: Do not cower in fear when trials and tribulations come, but stand tall and show courage in the face of danger, since your hope is in the redemption that is yours through faith in Christ the King. 

In verses 29-33, we find a brief parable containing two more commands: “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, you know [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 saying of Christ, “Truly, I say to you, this generation will not pass away until all has taken place,” has perplexed many. Did Christ mean that his second coming would happen within the lifetime of those to whom he originally spoke? No. As has been said, the “these things” of verse 28 and the “these things” of verse 31 refer back to the things Christ said his original disciples would experience, namely, the destruction of Jerusalem and the temple. When Christ said, “Truly, I say to you, this generation will not pass away until all has taken place”, he was referring to the destruction of Jerusalem and the temple. This, remember, was the thing that got this whole conversation rolling. Follow the flow of thought from verse 6: “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), Christ said. Verse 7: “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). Verse 31: “So also, when you see these things taking place, you know that the kingdom of God is near” (Luke 21:31, ESV). Verse 32: “Truly, I say to you, this generation will not pass away until all has taken place” (Luke 21:32, ESV). And the words of Christ proved true. The temple in Jerusalem would be leveled to the ground within 40 years time. 

The two commands found in verses 29-30 are the commands to “look” and to “know”.  Look at the fig tree (and all of the trees)! Just as you know that summer is drawing near when you see the leaves begin to bud, so too you must know that the kingdom of God is near when you see these things taking place around you. And yet, sadly, Christains are prone to do the very opposite. When Christians hear of or experience persecution, when they hear of nations rising against nations or of wars and rumours of wars, when they hear of or experience earthquakes, famines, and pestilences, I’m afraid they are prone to forget that Christ reigns supreme presently, is furthering his kingdom now, and will one day bring it to completion. But here Jesus commands us to “know that the kingdom of God is near” whenever we “see these things taking place” (Luke 21:31, ESV). We must know that Christ rules and reigns supreme even now, and that the word of God will never fail. “Heaven and earth will pass away, [but the word of Christ] will not pass away” (Luke 21:33, ESV).

Finally, in verses 34-36, Christ commands watchfulness and alertness. “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).

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.)

And what are we to be on guard against? We are to be on guard, lest “our hearts be weighed down with dissipation [behavior without moral restraint] and drunkenness and cares [anxieties, worries] of this life…” Watch yourself, brother. Watch yourself, sister. Keep your heart pure and free from worldly anxieties and cares lest when times of difficulty come, you be trapped or ensnared.

Instead of being drunk and drowsy, spiritually speaking, over the cares and concerns of this life, we must stay awake, that is to say, alert. This we are to do through prayer, so that we may have the strength to escape the trouble that is sure to come in this world and to stand upright before the Son of Man when he comes, to call us home through death, to pour out judgments partial and restrained, or with the clouds at the end of time to rescue his people, to judge, and to usher in the eternal state. 

Conclusion

Our text concludes with these words: “And every day [Jesus] 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 21:37–38, ESV)