Sermon: Disciples Of Jesus, Beware!, Luke 20:45-21:4

Old Testament Reading: Jeremiah 22:1–10

“Thus says the LORD: ‘Go down to the house of the king of Judah and speak there this word, and say, ‘Hear the word of the LORD, O king of Judah, who sits on the throne of David, you, and your servants, and your people who enter these gates. Thus says the LORD: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place. For if you will indeed obey this word, then there shall enter the gates of this house kings who sit on the throne of David, riding in chariots and on horses, they and their servants and their people. But if you will not obey these words, I swear by myself, declares the LORD, that this house shall become a desolation.’ For thus says the LORD concerning the house of the king of Judah: ‘You are like Gilead to me, like the summit of Lebanon, yet surely I will make you a desert, an uninhabited city. I will prepare destroyers against you, each with his weapons, and they shall cut down your choicest cedars and cast them into the fire. And many nations will pass by this city, and every man will say to his neighbor, ‘Why has the LORD dealt thus with this great city?’ And they will answer, ‘Because they have forsaken the covenant of the LORD their God and worshiped other gods and served them.’ Weep not for him who is dead, nor grieve for him, but weep bitterly for him who goes away, for he shall return no more to see his native land.” (Jeremiah 22:1–10, ESV)

New Testament Reading: Luke 20:45–21:4

“And in the hearing of all the people he said to his disciples, ‘Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.’ Jesus looked up and saw the rich putting their gifts into the offering box, and he saw a poor widow put in two small copper coins. And he said, ‘Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.’” (Luke 20:45–21:4, 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 sure you have heard about families and organizations developing an ethos or culture over time. It’s bound to happen. The core beliefs, values, and priorities of a group will certainly affect the spirit or culture of a group. And I am sure you have heard of the significant impact that leaders will have on a group’s culture. Leaders will likely set the tone for the ethos of the rest of the group. Owners and managers will have a large effect on a company’s culture. Fathers and mothers will set the tone for the family. Elders and deacons are bound to affect the culture of a church. But who is the true head of the church, brothers and sisters? Who is the one who sets the tone and determines the ethos of the Christian community, except Jesus Christ, the Lord?

I do love to read the Gospels of Matthew, Mark, Luke, and John with this principle in mind. Not only are we to pay attention to the words that Christ spoke and the things he did, but also to the manner or way in which he did them. Now, granted, not everything that Jesus did is to be done by his disciples, for he is the Messiah, and we are not. But the Lord Jesus Christ is the head of the church. His words are to be obeyed, therefore, and his way of life is to be imitated too. Christ must determine the ethos or culture of the community that bears his name. Christians are to love as Christ has loved (John 13:44; Ephesians 5:25), forgive as we have been forgiven (Ephesians 4:23), value what Christ values (Luke 12:33), and endeavor to align our priorities with his (Matthew 6:33).   

It seems to me, there is a lot to learn from the passage that is open before us today, as it pertains to the ethos or culture of Christ’s church. 

To set the stage, we must remember that at this point in Christ’s ministry, he was having conflict with the religious elite within Isarel. Upon his entering Jerusalem and the temple, the chief priests, elders, and scribes swarmed Jesus, like bees protecting their hive. They challenged his authority in an attempt to drive him away. But they could not prevail against him. Again and again, he answered them truthfully and winsomely.   

Jesus eventually turned his attention to the scribes to question them. They were considered expert interpreters of the Old Testament Scriptures, remember, and so they were used to having legal and religious questions asked of them. Jesus must have embarrassed the scribes when he demonstrated that they did not understand what the Scriptures say about the Messiah. He asked them a question about a very important Messianic Psalm—Psalm 110. “[H]e said to them, ‘How can they say that the Christ is David’s son? For David himself says in the Book of Psalms, ‘The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’ David thus calls him Lord, so how is he his son?” (Luke 20:41–44, ESV). They could not answer him, revealing their ignorance regarding the Messiah—his person and work.   

Here in the passage that is open before us today, Jesus continues to focus his attention on the scribes. Here he exposes not their ignorance but the corruption of their hearts, particularly their pride, selfish ambition, and greed. And make no mistake about it, friends, there is often a connection between these two things. Willful ignorance and false teaching often go hand in hand with the heart sins of pride, selfish ambition, and greed. And what is the connection? Well, speaking the truth in this world is rarely a lucrative business. It is often costly. Men and women who love to receive praise from others—men who love wealth above all else— will often be willing to compromise the truth to maintain their position of privilege and prestige.  

Our text is quite simple. We will consider it in two parts. First, we will consider the warning that Jesus Christ delivers to all who follow him. Beware of the scribes!, Christ says. Secondly, we will consider the story of the widow’s offering. The chapter break (which was not original to the Gospel of Luke but was added much later for convenience’s sake) might give the impression that the two passages are unrelated, but I believe they are connected. Beware of the pride, selfish ambition, and greed of the scribes, Christ warns. And then we are told of the poor widow and the generous offering she made.

This story is meant to encourage humility, selflessness, compassion, and generosity amongst the disciples of Jesus. This must be the culture or ethos of Christ’s church.  

Beware!

Immediately after Christ finished pressing the scribes with his question about Psalm 110—a question they could not, or at least were not willing, to answer—he issued a warning to his disciples concerning the scribes. “Beware of the scribes”, Christ said. 

I believe Jesus’ warning about the scribes should be applied in three ways. First of all, the disciples of Jesus were, quite literally, to beware of the scribes. Many of the scribes who lived in Jesus’ day were men of corrupt character. They were dangerous men, therefore, and so Christ warned his disciples to beware of them. Secondly, disciples of Jesus, living in all times and places, are instructed by this text to beware of others, especially those who have religious authority, who are infected by the same moral corruptions as the scribes. Thirdly, disciples of Jesus are instructed by this text to guard their own hearts and minds lest the sin of the scribes corrupt them.

Our text begins with these words: “And in the hearing of all the people [Jesus] said to his disciples, ‘Beware of the scribes…’” Now, what was it about the scribes who lived in Jesus’ day that his disciples were to beware of? 

Jesus mentions six things: 

One, they liked to walk around in long robes. 

In Jesus’ day, it was common for men to wear robes, even long robes. But the scribes liked to distinguish themselves from others by wearing robes that were longer still. 

Here is the way that Matthew puts it in his gospel: “The scribes and the Pharisees sit on Moses’ seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger. They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long…” (Matthew 23:1–5, ESV). 

When all is considered, it is clear that these men loved to put on a show. They dressed to be distinguished from and noticed by others. Their long robes would catch the eye and appear glorious and grand, but it was all a facade. Underneath, these men were vile and corrupt. 

Some might interpret this passage to mean that preachers and teachers should not dress in a distinguished way. I disagree. When a man stands behind a pulpit to read and preach the word of God, or when he stands behind the Lord’s Table to administer the Lord’s Supper, it is good and right for him to be dressed in a way that fits the occasion.  

Two, they loved greetings in the marketplaces.

Three, they loved the best seats in the synagogues. 

Four, they loved the places of honor at feasts.

Five, they devoured widows’ houses. 

Six, for a pretence, they made long prayers.  

They will receive greater condemnation. 

“And the Lord said to him, ‘Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness.’” (Luke 11:39, ESV)

The scribes were dangerous. They had religious authority. It was thought that they cared about the truth. But here Christ warns of their inner corruption. They did not care about the truth as much as they cared about themselves. They would be willing to sacrifice the truth, therefore, to maintain their power, prestige, and pleasure.

This warning that Jesus delivered about the scribes has relevance for disciples of Christ today. Though we do not have scribes in our midst, we must beware of others with prideful, selfishly ambitious, and greedy hearts. 

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.” (Matthew 7:15, ESV)

“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.” (Romans 16:17–18, ESV)

“Brothers, join in imitating me, and keep your eyes on those who walk according to the example you 

have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things.” (Philippians 3:17–19, ESV)

“But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5, ESV)

This warning that Jesus delivered about the scribes should also cause us to look inward and to beware, lest the heart sin of pride, selfish ambition, and greed infect us! 

These heart sins are particularly deadly for they lead to many other sins. 

The best way to guard against these heart sins is to think often of the glory of God and of the mercy that has been shown to us in Christ to save us from our sins.

Those in Christ Jesus must pursue humility, contentment, selflessness, and genersoisty.

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3, ESV)

“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.” (Colossians 3:12–15, ESV)

Beware of the scribes, Jesus warned. His disciples were to, quite literally, beware of those dangerous men who possessed religious authority in their day. And his disciples in every age are to beware of those who are like them. Also, as disciples of Jesus we must beware lest the heart sins of pride and greed lest they infect us. Instead, we are to pursue humility in Christ Jesus. The ethos of the Christian community is to be marked by humility, selflessness, compassion, and generosity. 

Be Humble, Selfless, Compassionate, And Generous Instead

Ignore the chapter break, brothers and sisters, for do believe that the story about the poor widow’s offering is is meant to be considered along with this text.    

“Jesus looked up and saw the rich putting their gifts into the offering box, and he saw a poor widow put in two small copper coins. And he said, ‘Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.’” (Luke 21:1–4, ESV)

Notice her humility. 

Notice her love for God, as expressed through her extreme generosity. 

Perhaps there is an indictment against the scribes here, for they devoured widows’ houses. 

Conclusion

“So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” (Philippians 2:1–8, ESV)

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Discussion Questions: Luke 20:45-21:4

  1. What were the heart sins of the scribes that Jesus warned about?
  2. Why are those who are prideful, selfishly ambitious, and greedy dangerous?
  3. What does it mean that the scribes devoured widows’ houses?
  4. What does the story about the widow giving two small copper coins have to do with the previous passage?
  5. Based on our text, describe the ethos or culture that the church is to have as it pertains to power, prestige, and wealth.
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 Catechetical Sermon: What Is The Eighth Commandment? What Does It Require And Forbid?, Baptist Catechism 78-80

Baptist Catechism 78-80

Q. 78. Which is the eighth commandment?

A. The eighth commandment is, “Thou shalt not steal.” (Exodus 20:15)

Q. 79. What is required in the eighth commandment?

A. The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others. (Prov. 27:23; Lev. 25:35; Deut. 15:10; 22:14)

Q. 80. What is forbidden in the eighth commandment?

A. The eighth commandment forbideth whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state. (1 Tim. 5:8; Prov. 28:19; 23:20,21; Eph. 4:28)

Scripture Reading: Proverbs 6:6–11

“Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest. How long will you lie there, O sluggard? When will you arise from your sleep? A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” (Proverbs 6:6–11, 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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The eighth commandment is, “you shall not steal”. It is rather obvious what that means. Don’t take what is not yours. But that very simple principle is just begging to be fleshed out. For example, we should ask, how then should I provide for myself? How should I increase my wealth and my possessions?  

Stealing is forbidden. 

Yes, it is true that someone may give you a gift. That is fine. 

And making wise investments is also encouraged in the scriptures. 

But in general, the way to provide for yourself and your family and to increase your wealth and possessions is to work. You are to provide a service for someone else and be compensated for it, or you must work your land with the hopes of reaping a harvest. Either way, the principle is the same. We must provide for ourselves by working. As Paul says,  “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” (Ephesians 4:28, ESV)

There are so many questions associated with this topic. I’ll name a few to show you that I am not oblivious to them. Must a person work with his hands? No, some work involves the mind more than the hands. And what about the wife and mother who does not go off to work but remains at home? That is a great blessing, but the scriptures do warn against idleness at home. The wife and mother should be diligent to manage the home, and she is also free to engage in industry on top of that (see Proverbs 31, for example). And what about retirement? Is there a place for that? Of course, there is. Hard work in the younger years does sometimes provide an opportunity to retire in the later years. But even in retirement, men and women should serve the Lord. They should be diligent in prayer and (if possible) the service of others in their old age. And what about those who are independently wealthy who come into great wealth by way of inheritance? That is a great blessing. But the scriptures do warn the rich not to trust in their riches, but to trust in God. And those who are rich should use what they have been given for the furtherance of God’s kingdom and the relief of the poor. They should be generous. Again, idleness is forbidden. 

In general, I wish to say this: Christians should be diligent and hard-working. That takes so many different forms. I am aware of that. Yes, things will look different from person to person, and the circumstances will change as the seasons of life change. But in general, Christians should be hard-working. Stated negatively, Christians are not to be sluggards. No, we are to use our time and energies for the glory of God, for our good, and for the good of others.

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Proverbs 6

The Proverbs have a lot to say about this. They constantly urge men and women to be diligent, hard-working, and wise with their money. They show how men and women generally come to be both rich and poor. And the text that we read from Proverbs 6 is most instructive. 

“Go to the ant, O sluggard; consider her ways, and be wise”, the text says. 

Have you ever watched ants? And no, we are not talking about your Aunt — your mother or father’s sister — but ants — the little bugs that crawl on the ground. Have you ever watched them? They are very hard-working and diligent little creatures. They never stop. They just move along, working constantly to provide for themselves and others. Proverbs 6 tells us that we are to  “go to the ant” and “consider her ways…”

And no, the point is not that we are never to rest. That would contradict other scriptures, wouldn’t it? The scriptures teach that sleep is a gift from God. The scriptures warn against the vanity and folly of overworking. And the scriptures command that we cease from our labor one day out of seven to worship God in a pronounced way in public and private. That day is called the Sabbath Day, or the Lord’s Day. So we are not to imitate ants by working tirelessly and unceasingly seven days a week (in fact, ants do sleep. Worker ants take about 250 little power naps a day, totaling about 4 ½ hours of sleep a day. The Proverbs do not speak scientifically, but from the appearance of things).  

But what are we to learn from the ants who seem to work so diligently? Well, notice that the lesson is for the sluggard. “Go to the ant, O sluggard; consider her ways, and be wise” A “sluggard is a lazy person. It is the lazy person who is encouraged to go to the ant and to consider her ways to become wise. 

And what exactly is the sluggard to notice? Two things: 

One, the ant works very diligently “without having any chief, officer, or ruler”. Yes, scientifically, we know that in an ant colony, there is a queen. And there are even other kinds of ants, so there is a kind of hierarchy in the ant world. But the point is this: when you watch ants, you see that they work very hard and very diligently, and no one is cracking a whip, as it were. Ants seem to be self-motivated. It seems to be a part of their nature to work consistently hard. The sluggard should learn from this. The sluggard may work hard… for a time… if someone forces him to, and then back to the couch he goes. 

Two, this proverb urges us to notice this about ants: they seem to understand the seasons. “Go to the ant, O sluggard; consider her ways, and be wise. Without having any chief, officer, or ruler, she prepares her bread in summer and gathers her food in harvest.” The ant is diligent to work and to save in times of plenty, knowing that times of want or lack may soon come. The sluggard needs to learn this lesson, too. The lazy person may have adequate provisions at the moment, and so they lounge on the couch and sleep in their bed. But they forget that those provisions will soon run out! What then? That ant works diligently even when her storehouse is full, for she knows that the time will come when provisions will be lacking. 

And that is what the Proverb warns against so directly, saying, “A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” 

Christians are to be hard-working and diligent people. The eighth commandment requires it. Yes, it forbids stealing. But that means on the flip side that we are required to “labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28). 

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Baptist Catechism 80

To state the matter negatively, “The eighth commandment forbideth whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state.” 

As with all of God’s commandments, we must reflect deeply on these things. What sorts of things may “hinder our own or our neighbor’s wealth or outward state”? 

Well, concerning our neighbor, stealing is obviously out of the question. That would hinder our neighbor’s wealth, wouldn’t it? Dishonest work is also out of the question. Though we may provide some good or service to our neighbor, if it is dishonest work, or a good of poor quality that we deliver then we are not helping our neighbor, but hindering them. 

But what about the responsibility we have to earn a living for ourselves to provide for ourselves and to help others who may be in need?  It seems to me that we need to think about our own work ethic, the management of our finances, the wisdom of our investments and business ventures. Brothers and sisters, we must think carefully about these things. 

As Christians, we must not love money. We must pursue contentment and be generous with what we have. But at the same time, we cannot be foolish with our money or unconcerned about the question, how will I make an honest living? And will I have enough for the future when my ability to earn an income has diminished? These are important questions. 

And perhaps I should move to a conclusion by saying, I understand that life does not always go as planned. Sometimes we wish to work, but cannot. I don’t mean for any of this to burden those who are in a situation like that. Rather, I am setting forth the scriptural ideal. Remember, the scriptures do speak of the importance of caring for those in need. Ideally, no one would ever be in need. But in reality, sometimes people are. And the reasons for this are varied. 

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Conclusion 

Q. 80. What is forbidden in the eighth commandment?

A. The eighth commandment forbideth whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state. (1 Tim. 5:8; Prov. 28:19; 23:20,21; Eph. 4:28)

Let us pray. 

Lord, help us to keep your law in thought, word, and deed. And forgive in Christ Jesus us when we do not. We thank you for Christ who kept this law perfectly on our behalf and died for our sins. In him we have placed our trust. Amen. 

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Discussion Questions: Baptist Catechism 78-80

  1. What is the eighth commandment?
  2. What does it mean to steal? 
  3. How is our daily provision and wealth to be obtained?
  4. Ephesians 4:28 says, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28, ESV). Can you think of certain kinds of “work” that would not qualify as “honest work”? Why must the Christian avoid this kind of work?
  5. Why does our catechism say that the command, “Thou shalt not steal”, requires  “the lawful procuring and furthering the wealth and outward estate of ourselves and others”? How do we jump from the one idea to the others?   
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Week Of May 25th, 2025

WEEKLY READINGS
SUNDAY > Deut 1, Ps 81‐82, Isa 29, 3 Jn 1
MONDAY > Deut 2, Ps 83‐84, Isa 30, Jude 1
TUESDAY > Deut 3, Ps 85, Isa 31, Rev 1
WEDNESDAY > Deut 4, Ps 86‐87, Isa 32, Rev 2
THURSDAY > Deut 5, Ps 88, Isa 33, Rev 3
FRIDAY > Deut 6, Ps 89, Isa 34, Rev 4
SATURDAY > Deut 7, Ps 90, Isa 35, Rev 5

MEMORY VERSE(S)
“Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28, ESV).
“No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:13, ESV).

CATECHISM QUESTION(S)
Baptist Catechism #78-80:
Q.78. Which is the eighth commandment?
A. The eighth commandment is, “Thou shalt not steal.”
Q.79. What does the eighth commandment require?
A. The eighth commandment requires that we lawfully acquire and increase our own and others’ money and possessions.
Q.80. What is forbidden in the eighth commandment?
A. The eighth commandment forbids whatsoever does or may unjustly hinder our own or our neighbor’s wealth or outward state.

Posted in Weekly Passages, Posted by Mike. Comments Off on Week Of May 25th, 2025

Sermon: The Messiah: David’s Son, And David’s Lord, Luke 20:41-44

Old Testament Reading: Psalm 110

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

New Testament Reading: Luke 20:41-44

“But he said to them, ‘How can they say that the Christ is David’s son? For David himself says in the Book of Psalms, ‘The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’’ David thus calls him Lord, so how is he his son?” (Luke 20:41–44, ESV)

*****

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

Introduction

The passage open before us today is small but weighty. 

To help us feel the weight of it, I think it is important to see this passage as the conclusion to the series of questions that the religious elite within Israel asked Jesus, beginning at Luke 20:1. Those questions, remember, all had to do with authority. Jesus claimed to have authority as the King of God’s eternal kingdom, and the religious elite questioned it so as to undermine it, because they were threatened by it.

Do not forget that Jesus had entered Jerusalem triumphantly. He entered riding on a colt, the foal of a donkey. This was to fulfill the prophecy of Zechariah 9:9, which says, “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” You and I live in a representative democracy or republic, not a kingdom, so we might fail to appreciate the great power and authority that Kings have. Kingly authority is supreme. Kingly authority is unchecked. Do not forget that when Jesus entered Jerusalem, he was received as a King. 

Luke tells us that “As [Jesus] was drawing near to [Jerusalem]… the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying, ‘Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!’” (Luke 19:37–38, ESV). Clearly, the disciples of Jesus regarded him to be the promised King of God’s kingdom. When his disciples shouted,  “Blessed is the King who comes in the name of the Lord!”, the Pharisees in the crowd were greatly troubled by this. “Teacher, rebuke your disciples”, they said (Luke 19:39, ESV). But Jesus would not rebuke them. He answered the Pharisees, saying, “I tell you, if these were silent, the very stones would cry out” (Luke 19:40, ESV). The point is this: when Jesus entered Jerusalem, he entered with the authority of a King. 

Furthermore, when Jesus drew near to the city of Jerusalem, he wept over it and, with the authority of a prophet, declared that it would soon be destroyed, saying, “For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation” (Luke 19:43–44, ESV).

Finally, after Jesus entered Jerusalem, he came to the temple and cleansed it. He cleansed it, as if he owned the place. He cleansed it with priestly authority as he drove out those who sold within its courts. After this, Jesus began to teach authoritatively within the temple. 

We should not be surprised, therefore, that those with authority within Old Covenant Israel felt threatened by Jesus and came against him in an attempt to undermine his authority. First, “the chief priests and the scribes with the elders came up and said to him, ‘Tell us by what authority you do these things, or who it is that gave you this authority” (Luke 20:1–2, ESV). After this, “they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor” (Luke 20:20, ESV). These spies attempted to pit Jesus against the Roman authorities by asking him, “Is it lawful for us to give tribute to Caesar, or not?” (Luke 20:22, ESV). Finally, some from among the Sadducees attempted to gain an upper hand over Jesus by pitting him against the authority of Moses and the Holy Scriptures. If the resurrection is true, then how do you explain this text? This was their tactic. None of it worked as Jesus replied to their questions truthfully and winsomely. In Luke 20:39-40, we read, “Then some of the scribes answered, ‘Teacher, you have spoken well.’ For they no longer dared to ask him any question” (Luke 20:39–40, ESV).

Here in the text that is open before us today, it is finally Jesus who asks the questions. And as I have said before, I do believe it is important to see that Jesus’ questions have very much to do with the questions that were previously asked of him. In brief, those who came against Jesus questioned, One, the source of his authority. Two, they attempted to pit Jesus’ claimed authority against the governing authorities of this world to bring him into disfavor with them? Three, they attempted to pit Jesus’ claimed authority against the authority of Holy Scripture. Now, here in Luke 20:41-44, Jesus asks his opponents a question. And if they could only answer this one question correctly, then they would have the answer to all of the questions they had previously asked. I think you will see what I mean as we consider this small but mighty text together today.

Jesus’ Question

Let us now consider Jesus’ question. Really, he asks only one question, but it comes to us in three parts.  

Our text begins with the words, “But he said to them…” 

“Them” must refer to the scribes who were mentioned in verse 39, who will be mentioned again in verse 46. The scribes were considered expert interpreters of the Old Testament Scriptures. Now, when I say that Jesus spoke to the scribes, I do not mean to suggest that they were the only group present. I do believe that a great multitude stood around Jesus, including many of those who had questioned him previously. Jesus directed this question to the scribes in particular because they were regarded as expert interpreters of the Scriptures, and the question Jesus asks has to do with the interpretation of a very important text of Scripture, as we will soon see. So Jesus put this question to the scribes, but many others were there to witness this exchange and to be instructed by it.  

The first part of Jesus’ question is this: “How can they say that the Christ is David’s son” 

This was a commonly held view amongst the Jews in Jesus’ day. Most were looking forward to the arrival of the Christ, that is to say, the Messiah. “Christ” is the Greek translation of the Hebrew word “Messiah”, which means “one who is anointed” (see John 1:41; 4:25). The Old Testament Scriptures are very clear. They revealed that one day, an anointed King would come who would bring salvation to God’s people. And the Old Testament Scriptures are clear that this Anointed King would be a descendant of King David. This is spoken of in multiple passages in the Old Testament, but the central passage is 2 Samuel 7. There, we are told about the covenant God made with King David. Among other things, God gave this promise to King David: “When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever” (2 Samuel 7:12–13, ESV). When this text is considered carefully, it is clear that this promise was not fulfilled in David’s son, Solomon, but would be fulfilled by another, greater son, namely, the Messiah. And so the people knew that when the Christ or Messiah finally arrived, he would have to be a descendant of King David.

It should be clear to all that when Jesus asked the question, “How can they say that the Christ is David’s son?, he was not disagreeing with this idea. No doubt, Jesus agreed that the Messiah would be David’s son. He begins his question like this, not because he disagrees, but because he is about to demonstrate that there is more to the Messiah than mere fleshly descent from King David. Would the Messiah be David’s? Yes, of course! But Jesus is about to demonstrate that there is more to say about the Messiah.  

He demonstrates that there is more to the Messiah than fleshly descent from David by pointing to Psalm 110. Brothers and sisters, you should know that Psalm 110 is quoted or alluded to in the New Testament more than any other Old Testament text. That should tell you something about its importance. Psalm 110 is a very, very important passage as it pertains to the identity of the Messiah. 

Jesus introduces his question with the words,  “How can they say that the Christ is David’s son?”, but he did not end there. In the second portion of his question, he quotes Psalm 110 verse 1, saying, “For David himself says in the Book of Psalms, ‘The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool’” (Luke 20:42–43, ESV). 

I want you to notice a few things about Psalm 110:1 and what Jesus has to say about it. 

First of all, this Psalm was written by King David. It’s original and inspired title is, A PSALM OF DAVID. And Jesus clearly believed that this Psalm was written by David, for he says in our text, “For David himself says in the Book of Psalms, ‘The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool’” (Luke 20:42–43, ESV). 

Secondly, notice that King David mentions two “Lords” in this Psalm. The first “LORD” has the Hebrew word YHWH behind it. There is no mystery here. This is an obvious reference to the one true God—the God who created the heavens and the earth, who redeemed Isarel from Egyptian bondage and entered into covenant with Isarel in the days of Moses. The identity of the second “Lord” was a bit more mysterious. It has the Hebrew word Adonai behind it. This word is often used as a title for God, but it can be used to refer to human lords as well. The question was, who is this second  “Lord” (Adonai) of King David to whom the LORD (YHWH) speaks in this Psalm? Granted, this is no longer a mystery to us, for the proper interpretation of this Old Testament text has been clearly revealed by Christ and his Apostles and is now found in the New Testament. But it must have been a bit of a mystery to those who lived before the coming of the Christ. Who is this second Lord of King David to whom YHWH speaks? That is the question.

When I say that the meaning of this verse was a mystery before the arrival of the Christ, I do not mean to suggest that the true meaning was unknowable, for there are clues to its true meaning that could be easily observed even before Christ and his Apostles clarified the meaning of this text. .

For one, given that this Psalm was written by King David, the highest authority in Israel, it is clear that the second Lord (Adonai) of whom David speaks cannot refer to a human living during his reign. David the King would not have referred to anyone as Lord except for God and Christ, and that is the point, as we will soon see. Who had more authority than David? No one, except God and the Christ who would one day descend from him.  

Two, Psalm 110 must be interpreted in light of the covenant that YHWH made with David beforehand. In that covenant, God made a promise to David that he would have a son who would be greater than him, whose kingdom would have no end. This covenant promise should have been in the minds of all who read Psalm 110 even before Jesus was born. Those who wished to know the true meaning of Psalm 110 should have said, I wonder if this second Lord of David is in fact the greater son who was promised to him in 2 Samuel 7. In other words, I wonder if this is a reference to the  Messiah who is to come! In fact, if you were to read Jewish commentaries, some ancient and some modern, you would find that some Rabbis did interpret Psalm 110:1 as being about the Messiah. For those who are curious about this, John Gill quotes some of these Rabbis in his commentary on Matthew 22:44, which is a parallel passage to our text here in Luke 20:41-44. The point is this: This Psalm 110—this Psalm of David—must be interpreted with the promises that God made to David concerning a son who would have an everlasting kingdom in mind.  

Three, when you read the rest of Psalm 110, you see that this second Lord of King David—the Lord to whom YHWH speaks— is a great King who will one day rule and judge the nations.  We will look at Psalm 110 more closely in just a moment. For now, I am simply observing that interpreting Psalm 110 verse 1 as if it is about YHWH speaking to the Messiah, who is simultaneously the son and Lord of King David, is not at all a stretch. In fact, this interpretation is most reasonable and natural.  

The third thing to notice about Psalm 110 verse 1 and Jesus’ remarks about it is that, whatever others thought about the meaning of this verse, Jesus clearly thought and taught that it is about the Messiah. Listen to the words of Jesus again: “But he said to them, ‘How can they say that the Christ is David’s son? For David himself says in the Book of Psalms, ‘The Lord said to my Lord, ‘Sit at my right hand, until I make your enemies your footstool.’” Jesus then brings his question to a conclusion by saying, “David thus calls him Lord, so how is he his son?” (Luke 20:41–44, ESV). The words “him” and “he” in Luke 20:44 must refer back to “the Christ” mentioned in verse 41. So in brief, the question Jesus asked is this: In Psalm 110:1, King David calls the Christ or Messiah “Lord”, how then is the Christ his son? 

This is a very important question. I hope you understand the significance and weight of it. 

Do fathers typically call their sons “Lord”? No! A son may call his father Lord, but fathers do not refer to their sons as Lord, for fathers have authority over their sons. This is true of every father-son relationship, but it is especially true when the father is a King, as David was. So you can see that there is something unusual and even shocking going on here in Psalm 110:1, and Jesus drew attention to it. Again, the question is simply this: If it is true that the Messiah, the Anointed King of God’s Kingdom who was to come, would be the son of King David, why did King David call his son Lord?

The Implied Answer

Notice that Jesus did not provide an answer to the question. He asked the question and then he left it alone. The answer is implied, though, and it is not difficult to see. In brief, David called his son “Lord” because his son would be greater than him. The authority his son would possess would be much greater than his.  And so it was right for King David, the greatest of the Kings of Israel, and the King from whom all of the other Kings of Israel would descend, to call this Son, Lord

When Jesus drew attention to verse 1 of Psalm 110 and to the unusual features of this Messianic text, he was inviting the scribes, and all who listened in on his conversation with them, to go to Psalm 110 and to consider that weighty text anew and afresh. Who would the Messiah be, and what authority would he possess? And of course, everyone knew that Jesus was claiming to be the Messiah, the Son of David, who is also David’s Lord.    

The Answer To This Question Answers Other Questions

In the introduction to this sermon, I suggested that the answer to the question that Jesus asked the scribes would answer other questions, too, specifically, the questions that were previously put to him. Stated differently, I do believe that a proper interpretation of Psalm 110 functions like a key that unlocks many mysteries and answers many questions about the identity and authority of the Messiah. 

“The chief priests and the scribes with the elders came up and said to [Jesus], ‘Tell us by what authority you do these things, or who it is that gave you this authority” (Luke 20:1–2, ESV). Psalm 110 answers this question. If Jesus is the Messiah, who is David’s son and David’s Lord, then Psalm 110 reveals that his authority is from YHWH.  For it was YHWH who had spoken to him in the eternal Covenant of Redemption and at his assension, saying, “Sit at my right hand, until I make your enemies your footstool” (Psalm 110:1, ESV). It was YHWH who has sent “forth from Zion [his] mighty scepter.” And has decreed that he ”rule in the midst of [his] enemies!” (Psalm 110:2, ESV). By what authority did Jesus do these things? It was by God’s authority, for it was God the Father who, in eternity, decreed that the eternally begotten Son would become incarnate. Being born into the world as a son of Abraham and David, he would live a sinless life and die the death of a sinner for us and for our salvation. On the third day, he would rise. And after 40 days, he would ascend to heaven and, as the God man, he would sit down upon his throne at the Father’s right hand. By what authority did Christ do these things? It was by God’s authority, for it was God the Father who sent him, and he is the Son of God incarnate, the one who is anointed by God the Holy Spirit to do his work.  

A proper interpretation of Psalm 110 also helps to explain the answer Jesus gave to the spies who attempted to pit Jesus against the Roman authorities by asking, “Is it lawful for us to give tribute to Caesar, or not?” (Luke 20:22, ESV). What did Jesus say? “He said to them… ‘render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Luke 20:25, ESV). In other words, for now, those in the kingdom of Christ will have to tolerate those who have worldly authority and give them their due, taxes to whom taxes are due, and respect to whom respect is due.  Psalm 110 reveals why this is so, for it teaches that the kingdom of Christ would come progressively. “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1, ESV). So then, the Christ would first be seated on his heavenly throne, and after that his enemies would progressively be subdued. 

Paul speaks of this progression in 1 Corinthians 15:24-26, saying, “Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.” (1 Corinthians 15:24–26, ESV)

Psalm 110 reveals even more about this progression when it says that the Christ will, for a time, “Rule in the midst of [his] enemies!” (Psalm 110:2, ESV). Is that not what he is currently doing? He rules and reigns now, but his enemies are not yet fully and finally judged. And it is during this time—the time wherein the kingdom of the Messiah is inaugurated but not yet consummated— his “people… offer themselves freely on the day of [his] power, in holy garments…” (Psalm 110:3, ESV). Christ has enemies now, but he also has his people. They are those who have freely bowed the knee to him to confess him as Lord. They are those who trust in him and obey him. Christ the King does not force or coerce his people to “offer themselves” up to him. No, he makes the able and willing to come to him by his grace and by the regenerating work of the Holy Spirit as the word of Christ is preached. 

Psalm 110 also reveals that Christ is not only the King of God’s kingdom, but he is also the High Priest, for “The LORD has sworn [to him] and will not change his mind, [saying] “You are a priest forever after the order of Melchizedek” (Psalm 110:4, ESV). No wonder Christ cleansed the temple and taught within its courts. He is the priest of God’s end times temple—a temple, not made of stone, but of living stones built upon the foundation of Christ, the Apostles, and Prophets. 

When will it be that God’s people will no longer have to “render to Caesar the things that are Caesar’s”? When Christ returns to judge and to consummate his kingdom. It will be then that his enemies will be made his footstool (Psalm 110:1). It will be then that “he will shatter kings on the day of his wrath. He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth” (Psalm 110:5–6, ESV). 

Finally, some from among the Sadducees attempted to gain an upper hand over Jesus by pitting him against the authority of the Holy Scriptures. By pointing to this key text and raising questions about it, Jesus implied that, far from being at odds with the Scriptures, he was the fulfillment of them, being the very Christ and Lord of whom they spoke. 

Conclusion

As I have said, this passage is all about authority, authority, authority—the supreme authority of Christ the King. 

Is he your Lord and King? That is the question. 

To have him as Savior, you must have him as Lord and King, and Kings are to be obeyed. 

And what a marvelous King Jesus is. He is the King of kings and Lord of lords. All authority in heaven and earth has been given to him. Other kings may sit on earthly thrones, but he, having accomplished our redemption, is seated at the Father’s right hand in heaven, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:21, ESV).  There he will rule and reign until all his enemies are subdued under his feet. Then, he will judge the nations with a rod of iron. But to his people whom he has redeemed by his shed blood, he is gentle, kind, and compassionate. He provides for his people and protects them as he leads them into their eternal home—a home that he has prepared for them.

Dear friends, you must learn to think of Jesus as the greatest of all kings and as the King of the greatest of all kingdoms, for his power is supreme and his rule and reign will have no end. If you have not yet renounced your allegiance to sin, Satan, and his kingdom of darkness and bowed the knee to King Jesus instead, today is the day to do it. And if you have already pledged your allegiance to King Jesus, I urge, brothers and sisters, surrender to him more and more. Offer yourself freely to him in holy garments” (Psalm 110:3, ESV). Do this to the glory of Christ and for your good. 

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Catechetical Sermon: What Is The Seventh Commandment? What Does It Require And Forbid?, Baptist Catechism 75-77

Baptist Catechism 75-77

Q. 75. Which is the seventh commandment?

A. The seventh commandment is, “Thou shalt not commit adultery.” (Exodus 20:14)

Q. 76. What is required in the seventh commandment?

A. The seventh commandment requireth the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior. (1 Cor. 6:18; 7:2; 2 Tim. 2:22; Matt. 5:28; 1 Peter 3:2)

Q. 77. What is forbidden in the seventh commandment?

A. The seventh commandment forbideth all unchaste thoughts, words, and actions. (Matt. 5:28-32; Job 31:1; Eph. 5:3,4; Rom. 13:13; Col. 4:6)

Scripture Reading: 1 Corinthians 6:18–7:5

“Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body. Now concerning the matters about which you wrote: ‘It is good for a man not to have sexual relations with a woman.’ But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.” (1 Corinthians 6:18–7:5, 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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Before we can understand what the sin of adultery is, we must first understand God’s design for sexual relations. In the beginning, God created the heavens and the earth. And the pinnacle of God’s earthly creation was man made in his image. As Genesis 1:27 says, “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27, ESV). And in the beginning, God also instituted marriage. As Genesis 2:24 says, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh” (Genesis 2:24, ESV). This one-flesh union is covenantal and spiritual. In the marriage covenant, two lives become one. But it is also physical. The sexual union consummates the covenantal marriage bond after it has been made. 

And this is where we must begin if we are to understand the seventh commandment, which is “Thou shalt not commit adultery.” God created sex, so it must be considered good. But like many other things, it is only good when enjoyed in a particular context. Wine is good, but it may be misused. Men and women do sin when they drink wine to the point of drunkenness. Money is good. But the love of money is a root of all kinds of evil. And so too, sex is good. But it may be misused, abused, and badly distorted. It is good when it is enjoyed by a man and woman bound together as one flesh in the covenant of marriage. 

When two who are unmarried engage in sexual relations, that is called fornication. Deuteronomy 22:28ff. speaks to the sin of fornication when it says, “If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days” (Deuteronomy 22:28–29, ESV). Now, we are not under the law of Moses as a civil law code, but we may learn from this law even still. It is fornication that is described here, and not adultery, for neither the man nor the woman was betrothed or married. And the penalty, you will notice, was not death but a fine. 

The sin of fornication is serious. Sexual relations are to be reserved for marriage. But a more serious sin is the sin of adultery, wherein one who is married lies with someone who is not their spouse. That adultery is a more serious sin is made clear from the punishment prescribed under the law of Moses. Again, we are not under the law of Moses as a civil law code, but we may learn something about the seriousness of the sin of adultery from what it says—the adulterer and the adulteress were to be put to death. Deuteronomy 22:22 says, “If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman. So you shall purge the evil from Israel” (Deuteronomy 22:22, ESV). Don’t mess with the sin of adultery, brothers and sisters. It is so very destructive. 

And if we were to go even further to discuss greater acts of sexual perversion, we would have to talk about the sins of homosexuality and bestiality. Concerning the sin of homosexuality, Leviticus 18:22 says, “You shall not lie with a male as with a woman; it is an abomination” (Leviticus 18:22, ESV). 

And the New Testament scriptures also speak against these sexual sins. Take, for example, 1 Corinthians 6:9, which says, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9–11, ESV).

As I have said, to understand the seventh commandment and the sin of adultery, we must first understand God’s design for sexual relations. God created sex to be enjoyed by a man and a woman bound together for life in the covenant of marriage. All other sexual relations are a perversion of God’s design. Sexual immorality of all kinds is to be avoided, especially the sin of adultery, for when the sin of adultery is committed, the marriage covenant, which is a very sacred thing, is broken. 

Can the adulterer be forgiven? Yes, of course. And so too can the homosexual and the fornicator. Did you hear what Paul said to the Corinthians? After speaking of the sins of sexual immorality, adultery, and homosexuality (among other things), he said, “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11, ESV). “Such were some of you”, Paul said. And by this, he indicates that the Christians in Corinth were no longer these things, for they had turned from their sin and to Christ—they were washed, sanctified, and justified, through faith in Jesus Christ. 

You know, it is common for homosexuals and other sexually perverse people today to say, This is who I am. And there may be some truth to that. But look at what the Scriptures say. Who you are needs to change! God is calling you to turn from your sin and to Christ, for in Christ, there is cleansing, renewal, and the forgiveness of sins. Who would allow the liar, the thief, or the adulterer to excuse their sin by saying, This is who I am? Though I do not doubt that people have propensities towards these sins. And though it may be true that their deepest desires lead them in this sinful direction. And perhaps this is their way of life to the point that they can hardly distinguish between the sinful act and their very being. Even still, God calls sinners to turn from their sin and to believe upon Christ for the forgiveness of sin and for renewal, so that it may be said of them, “and such were… you… but you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:9–11, ESV).

The sin that is expressly forbidden in the seventh commandment is adultery. And adultery is forbidden because it is particularly damaging. Not only is it a perversion of God’s design for sexual relations, but it is also the breaking of the covenant of marriage. I do not need to describe to you the damage that the sin of adultery does to individual lives, families, and society. 

But as usual, our catechism helps us to see that the commandment is to be interpreted and applied broadly. Not only does the seventh commandment forbid the sin of adultery, it also requires “the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior”, while forbidding “all unchaste thoughts, words, and actions.” The rest of the scriptures make it very clear that this is the proper interpretation and application of God’s moral law, “Thou shalt not commit adultery.”

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Baptist Catechism 76 and 77

Not only does the seventh commandment forbid you from committing adultery, it requires that you seek to preserve your own and your neighbor’s chastity. Now there is an old-fashioned word — chastity. It should not be old-fashioned. It ought to still be on our minds and lips. To be chaste is to abstain from extramarital or premarital intercourse. The seventh commandment requires us to preserve our own chastity and also our neighbors. 

This means that men and women should be careful not to bring temptation to those around them. Being mindful of this will affect the way that you dress and the way that you talk.

This also means that husbands and wives should be generous with one another as it pertains to conjugal rights, for this does help to guard against temptation. You may read 1 Corinthians 6:18-7:5 again to see what I mean. Husbands and wives are to serve one another in this way. 

And notice also how our catechism applies the seventh commandment to the heart, and not merely to our words and actions, saying, “The seventh commandment requireth the preservation of our own and our neighbor’s chastity, in heart, speech, and behavior”, and again, “The seventh commandment forbideth all unchaste thoughts, words, and actions.”

God’s commands are always to be applied to the heart, friends. You should know this by now. And this is why Jesus said, “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.”

Jesus was not saying something new here. Instead, he was giving the proper interpretation of the seventh commandment. God’s law was always meant to be applied to the heart. Remember the summary of the law is to love God with all our being and to love our neighbor as ourselves. Here, Christ is simply saying that the seventh commandment is to be kept from the heart. This was always the intent. 

And please don’t misunderstand his words. He is not saying that lust and adultery are the same thing. They are not. Adultery is worse because it is the sin of lust full-grown. Jesus is simply teaching that lust is adultery in the heart. Lust is adultery in seed form. Root it out, brothers and sisters, for lust is a sin. And root out the sin of lust, before it is fully grown, leading to the act of sexual immorality and even adultery. 

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Conclusion 

“Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.” (1 Corinthians 6:18–20, ESV)

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Discussion Questions: Baptist Catechism 75-77

  1. What is the seventh commandment?
  2. What is God’s design for sex?  
  3. What is adultery?
  4. Does the seventh commandment only forbid adultery? What else does it require and forbid as we work out its implications?
  5. Why is it important to keep the seventh commandment in the heart and mind?
Posted in Study Guides, Joe Anady, Posted by Joe. Comments Off on Discussion Questions: Baptist Catechism 75-77


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