Baptist Catechism 65

Q. 65. How is the Sabbath to be sanctified?

A. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days, and spending the time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.  (Lev. 23:3; Isa. 58:13,14; Isa. 66:23; Matt. 12:11,12)

Scripture Reading: Isaiah 58:13-14

“If you turn back your foot from the Sabbath, from doing your pleasure on my holy day, and call the Sabbath a delight and the holy day of the LORD honorable; if you honor it, not going your own ways, or seeking your own pleasure, or talking idly; then you shall take delight in the LORD, and I will make you ride on the heights of the earth; I will feed you with the heritage of Jacob your father, for the mouth of the LORD has spoken.” (Isaiah 58:13-14, 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

Questions 62 through 67 of the Baptist Catechism are about the fourth commandment, which is “Remember the Sabbath day to keep it holy.” With the help of catechism questions 63-65, we learned that the practice of Sabbath keeping was not unique to Old Covenant Israel, but is for all people living in all places and times. The command was first given to Adam, remember? It was not first given to Abraham or to Israel through Moses. All people ought to worship God alone, not with images, with reverence for his name, setting one day in seven apart as holy unto the Lord as a day for rest and for worship.

On which day is the Sabbath to be kept? From the creation of the world until the resurrection of Christ, the Sabbath day was the seventh day, which we call Saturday. The seventh day Sabbath fit the Covenant of Works that was made with Adam in the garden, remember? It communicated that faithful work would lead to eternal rest. Adam failed to enter that rest. But the seventh day Sabbath remained, one, as a reminder of what Adam failed to obtain, and two, as a reminder of the promise of God to provide a Redeemer from the seed of the woman (a second Adam) who would, in the fulness of time, earn eternal rest through his faithful obedience.     

On which day is the Sabbath to be observed now that the Messiah has come, has finished his work, and has entered into his rest? The Sabbath day is now the first day of the week, which we call Sunday. Christ met with his disciples after his resurrection on the first day of the week to establish this pattern (see especially John’s Gospel). The early church assembled on the first day, and they called it the Lord’s Day (see Acts 20:7, Rev 1:10). And this practice has remained throughout the history of the church. The first day of the week (Sunday) is to be regarded as the Christian, or Lord’s Day, Sabbath. 

All of that is review. Now we ask, how is the Sabbath to be sanctified? In other words, how are we to go about keeping the Sabbath day holy? What should we do, and what should we not do on the Lord’s Day Sabbath? 

You will notice that our catechism does not provide a detailed list of things appropriate (or not appropriate) for the Sabbath day. Instead, it presents broad principles. Of course, we must apply these principles in a specific way, and that will require wisdom.  

*****

Baptist Catechism 65

How is the Sabbath to be sanctified? Answer: “The Sabbath is to be sanctified by a holy resting all that day…”

The word sanctified means to “set apart as holy”. The Sabbath day is not a common day. It is a holy day. In our culture, we have many holidays. But which holy day is the Christian bound to observe? It is not Christmas, Good Friday, or Easter. And neither is the New Covenant Christian bound to observe the many holy days that were given to Israel under the Old Mosaic Covenant. Paul makes this clear in Colossians 2:16, saying, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” (Colossians 2:16-17, ESV). The word Sabbath is plural in the Greek, by the way—it ought to be translated as “Sabbaths”. There were many Sabbath or rest days to be observed by the Jews throughout the year under the Old Covenant. The Christian is not bound to observe these. And neither is the Christian bound to observe the seventh-day Sabbath of old. The Christian is bound to observe the Lord’s Day Sabbath only. One day in seven was set apart as holy for Adam in the garden. One day in seven was set apart as holy for Abraham, Isaac, Jacob, and Old Covenant Israel under Moses. And one day in seven is set apart for all who are united by faith to the second Adam, Jesus Christ the Lord. 

Our catechism is clear that the Sabbath day is a day for rest. But the question must be asked, rest from what? Is the Sabbath day a day for sleeping? Well, naps are certainly permitted, if needed. But truly, the day is to be a day full of a particular kind of activity, as we will soon see. The word “holy” helps us to see this. Not only is it a day set apart for rest. It is also a day set apart for holy purposes, namely, worship. Leviticus 23:3 clarifies this, saying, “Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work. It is a Sabbath to the LORD in all your dwelling places.” (Leviticus 23:3, ESV). Convocation means “a formal assembly”. A holy convocation is an assembly for worship. So no, the Sabbath day is not a day for sleeping in or napping. It is a day for worship. If your view of the Lord’s Day sabbath is that it is primarily a day for physical rest and rejuvenation, I’m afraid you’ve missed the point entirely. Indeed, 

So again I ask, what are we to rest from? Our catechism is right to say that we are to rest “from such worldly employments and recreations as are lawful on other days…” In other words, the Sabbath day is a stop day. It is a day to cease (or rest) from a certain kind of activity, namely, common work and recreation so that we can devote ourselves to another kind of activity, namely, public and private worship. Common activities are to be set aside. Holy activities are to be taken up. 

The Lord’s Day Sabbath is not a day for common work, brothers and sisters. The Lord’s Day Sabbath is not a day for recreation. What, then, is it a day for? Our catechism is right to say that we are to “[spend] the time in the public and private exercises of God’s worship, except so much as is to be taken up in the works of necessity and mercy.”  

I like the word “spend”. It reminds us that time is spent like money is spent. We only have so much of it, and we have to decide how to spend it. On the Lord’s Day, we are to spend the day (the whole day) “in the public and private exercises of God’s worship.” As has already been mentioned, the Sabbath day is a day for holy convocation, or assembling. That is what “public… exercises of God’s worship” refers to. The church of Christ is to assemble on the Lord’s Day for corporate worship. And this is why the writer of Hebrews exhorts us to, “not [neglect] 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 10:25, ESV).

The day is to be spent in “public… exercises of God’s worship.” And after public worship is over  (however much time the church decides to devote to that), Christians are then to spend their time in  “private exercises of God’s worship.” I take this to mean that we are to continue in a spirit of worship as we go our separate ways. We are to think upon the word that was preached. We are to pray. We are to read Scripture and talk about Scripture. We might even continue to sing! 

Are we to worship God privately on the other days of the week, too? Yes, of course! But the Lord’s Day Sabbath is a day set aside for this. By resting from common work and common recreation, we are freed to worship the Lord corporately and privately in a pronounced and focused way. To state the matter differently, on the other days of the week, we are often consumed with work and distracted by recreation. Work and recreation are not bad things. In fact, approached rightly and within proper boundaries, they are very good things. It is even possible to honor the Lord in our work and in our recreations, Monday through Saturday. But on Sunday, we are invited to set these common things aside to fix our attention squarely upon the Lord, to worship him, and to delight in him.

Now, to be clear, I do not know of any individuals or families that spend the entire Lord’s Day in strict private or family worship after assembling with the congregation. If that is what is intended by our catechism (and confession), then I would have to confess that I fall short of it. I would like to think (and perhaps I am wrong) that our catechism is simply teaching us to go on from public worship in a spirit of private worship. Stated negatively, our catechism is saying that we must not run off from corporate worship to common work and recreation, but to continue to keep the day—the whole day—as holy unto the Lord by thinking and conversing about the things of God in private. 

Lastly, our catechism mentions two exceptions: “except so much as is to be taken up in the works of necessity and mercy.” A work of necessity is a work that absolutely cannot wait until the following day. If your ox falls into a ditch (does anyone have an ox?), you should pull it out to preserve the life of the ox and your property. If a water pipe bursts under your house, you should fix it. If your neighbor is experiencing a difficulty like this, you should help them on the Sabbath day. An act of mercy is similar. It is an act of kindness done for someone in need. The Lord’s Day Sabbath is a good day for this, as Jesus demonstrated by healing the lame and the sick on the Sabbath. And it should also be recognized that some people are engaged in professions that involve doing acts of necessity or mercy on the Lord’s Day. Emergency room doctors, police officers, and perhaps even water district employees will sometimes need to work on Sundays. Christians who are engaged in professions like these should do their very best to have Sundays off, however.  

*****

Conclusion

Brothers and sisters, it is no secret that Christian individuals, families, and churches sometimes struggle to know what exactly should be done, and what should not be done, on the Lord’s Day Sabbath. I would like to conclude by offering a few pieces of advice that I hope will help.  

First, think about the purpose of the day and ask, does this activity (whatever it is) fit with the purpose of the day? This general question will serve you better than a strict and detailed list of dos and don’ts. Most of the time, the answer will be obvious. Does playing in a baseball league fit with the purpose of the day? Does zoning out on a movie or the Super Bowl fit? What about working on the house remodel, or doing some other chore or task that can easily wait until Monday? It’s hard to see how these sorts of activities could possibly agree with the purpose of  the day. These are clear examples of common work and recreation that ought to be reserved for the common days of the week. 

Secondly, when trying to encourage others to keep the Sabbath day holy, appeal to the goodness of the thing. By that I mean, emphasize what it is that we get to do on the Lord’s Day Sabbath, namely, delight in the Lord, rather than what we don’t get to do on the day. The day was designed to be a blessing and delight to us, and so this is what we should emphasize.   

Thirdly, be careful with the little ones. Do not expect more out of them than they can give. Little ones do need to play. They have a limited ability to focus when compared to adults. I hope our children delight in the Lord’s Day as they grow up in the church. I hope they consider it to be the best of all the days. Brothers and sisters, we must be careful not to frustrate them with unreasonable expectations. With that said, we should encourage our children to keep the Lord’s Day with more and more care and seriousness as they grow older. Paul’s words in 1 Corinthians 13:11 seem to apply. “When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways” (1 Corinthians 13:11, ESV). Our expectations of children ought to be reasonable. At the same time, we need to encourage our children to go on toward maturity in all things, including honoring the Lord’s Day Sabbath. 

Fourthly, be patient with others even as you remain resolute in your convictions. Very few Christians today honor the Lord’s Day Sabbath. We need to leave room for others to grow in their understanding of this doctrine and in their application of it. Is there a place for exhortation? Yes, of course. When you see a brother or sister violating the Sabbath Day in an obvious way, it is right that you encourage them to turn from sin and to obedience in Christ. But we must be loving and patient with each other in all that we do. 

Fifthly, leave room for differences of opinion regarding the particulars of Sabbath keeping. I think you would agree with me that there are activities that clearly do not agree with the purpose of the day. The Lord’s Day is not a day for common work, nor is it a day for recreation. I hope you all agree with that. But in my mind, there may be some activities that some would classify as recreation that may in fact serve the purpose of the day. I’m thinking of things like a walk, hike, drive, game of catch, or a bike ride with your children. All of these activities can be done in such a way as to encourage conversation and contemplation concerning the things of God and to serve the purpose of the day.  Now, it may be that you are convinced that these things ought not to be done on the Lord’s Day, and that is fine. But I would encourage you not to attempt to bind the consciences of others on these things, but to consider them matters of opinion. 

Sixthly, we must call the Sabbath a delight. I think it is right for us to view the Lord’s Day Sabbath as a celebration, festival, or feast day! It is to be a joyous day! But note this: The Sabbath day is to be a delight to us, not because we spend the day pleasing the flesh, but because we feed the soul by delighting ourselves in God and in Jesus Christ, who is Lord of the Sabbath.  

Old Testament Reading: Isaiah 56:1-8

“Thus says the LORD: ‘Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed. Blessed is the man who does this, and the son of man who holds it fast, who keeps the Sabbath, not profaning it, and keeps his hand from doing any evil. ‘Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from his people’; and let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says the LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the LORD, to minister to him, to love the name of the LORD, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.’ The Lord GOD, who gathers the outcasts of Israel, declares, ‘I will gather yet others to him besides those already gathered.’” (Isaiah 56:1-8, ESV)

New Testament Reading: Luke 19:41-48

“And when he drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. 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.’ And he entered the temple and began to drive out those who sold, saying to them, ‘It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.’ And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, but they did not find anything they could do, for all the people were hanging on his words.” (Luke 19:41-48, 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

It would be difficult to overstate the importance of the city of Jerusalem and the temple in the midst of that city to the Old Covenant people of God from the days of King David onward. Jerusalem was not only the capital city of Old Covenant Israel, it was the place where the glory of God was manifest and where the people of God would assemble to worship. The people of Israel made regular pilgrimages up to Jerusalem to worship God there through the offering up of sacrifices.

In the previous sermon, I reminded you that beginning with Luke 9:51, Jesus had set his face toward Jerusalem. From that point in Jesus’ ministry, Luke reports that Jesus “went on his way through towns and villages, teaching and journeying toward Jerusalem” (Luke 13:22, ESV). Jesus’s journey toward Jerusalem was very important, for not only was he a Hebrew man, he also claimed to be the Messiah, the Anointed King of God’s everlasting Kingdom. What would Jesus do once in Jerusalem? Would he attempt to overthrow the Romans? Would he make Jerusalem the center of his operation?  No doubt, questions like these were on everyone’s mind. 

It must be remembered that Jesus had already said what would happen to him in Jerusalem. He had spoken to his disciples, saying, “‘See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise.’ But they understood none of these things. This saying was hidden from them, and they did not grasp what was said” (Luke 18:31–34, ESV). Furthermore, Jesus had explained that his kingdom would not immediately appear. In Luke 17: 20-21, “Being asked by the Pharisees when the kingdom of God would come, he answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you” (Luke 17:20–21, ESV). Remember, the Parable of the Ten Minas found in Luke 19:11-27 was told to correct the misconception that the kingdom of God would appear immediately. Even with these teachings from Jesus, the people remained curious and uncertain concerning the things Christ would do once in Jerusalem. Would he make Jerusalem his capital city? Would he oppose the Romans? Would he treasure the temple? What Jesus did and said once he arrived in Jerusalem must have shocked everyone.

What did Jesus do when he finally entered Jerusalem? He wept over the city. He announced that the city and the temple in the midst of it would soon be besieged and destroyed. He then cleansed the temple and taught in the midst of it as his people drew near. 

Jesus Wept Over Jerusalem

First, let us consider that Jesus wept over the city of Jerusalem when he arrived. This is what Luke describes in verses 41 and 42. “And when he drew near and saw the city, he wept over it, saying, ‘Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes’” (Luke 19:41-42, ESV).

Why did Jesus weep over Jerusalem? He wept over the city because the vast majority of those who lived within it were blind and unbelieving. They could not see that Jesus was the Messiah that God had promised. Though the gospel of the kingdom had been proclaimed to them by Jesus and his Apostles, they did not believe it. Christ came to bring peace. Through him, men find peace with God, spiritual peace within, peace in this life, and in the life to come. But these people could not see the things that make for peace—they could not see Jesus or his kingdom. They could not comprehend the gospel. They remained in their sins, therefore, and at enmity with God. More than this, judgment and destruction would soon come upon the city, so Jesus wept over the city and those who lived there..

Of all people, those living in Jerusalem should have known the things that make for peace. They had the Old Testament Scriptures, which speak of Christ. The city of Jerusalem, the temple, the priesthood, and the sacrifices they offered continuously testified concerning Christ Jesus and the atoning sacrifice he would offer up to God to secure peace between God and man. And as has been said, Jesus Christ and his Apostles ministered among these people, proclaiming the gospel of the Kingdom and performing many signs and wonders to prove their message was true. This is why Christ wept, saying, “Would that you, even you, had known on this day the things that make for peace!” 

The words, “But now they are hidden from your eyes” indicate that the time was up. For three years, Jesus had ministered in their midst. The people, and especially the leaders of Israel, who were centered in Jerusalem, had rejected Jesus. Finally, God gave this rebellious and unbelieving people over to judicial blindness. This is how God works with rebellions and unbelieving sinners. He will often judge sinners by giving them over to their sin and rebellion. As Romans 1:24 says, “Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen” (Romans 1:24–25, ESV). There is a warning to sinners found here. Men and women must not toy with sin or drag their feet as it pertains to repentance and faith. No, the Scriptures urge us men and women, staying, “Seek the LORD while he may be found; call upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon” (Isaiah 55:6–7, ESV).

As you may know, there are some who will attempt to use this passage about Jesus weeping over Jerusalem to deny the doctrines of unconditional election or predestination, reprobation, and particular redemption. The argument goes something like this: See, Jesus wept over the unbelief in Jerusalem. This indicates that Christ, the Son of God incarnate, came to save all people and desires that all people be saved. When he went to the cross, he must have atoned for the sins of all.   

There are many problems with this view. 

First of all, this passage is not about predestination, reprobation, or atonement. It is about the arrival of the Messiah in Jerusalem. Those we may learn things about the heart of Christ for sinners, the purpose of the passage is not to teach us about predestination, reprobation, or atonement.

Secondly, other passages in Holy Scripture do directly teach us about the doctrines of predestination, reprobation, and atonement. For example, Ephesians 1:4-5 teaches that Christians have been chosen by God in Christ “before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will…” Romans 9:22 speaks of “vessels of wrath prepared for destruction” (Romans 9:22, ESV). And in John 10:15, Christ specifically says that he would “lay down [his] life for the sheep.” These texts, and many others like them, clearly teach that God has predestined some to everlasting life, has decreed to pass over others, and that Christ was sent to atone for the sins of many, but not all (see Matthew 26:28; Hebrews 9:28). Our interpretation of this narrative wherein we behold Christ weeping over the city of Jerusalem cannot contradict the clear teaching of Scripture concerning the doctrines of predestination, reprobation, and particular atonement.  

Thirdly, those who claim that Jesus’s weeping over Jerusalem disproves the doctrines of election and particular redemption forget that Jesus Christ was and is the Son of God incarnate. He is the person of the eternal Son of God, and he is human. The point is this: Christ did not weep over Jerusalem through his divine nature—God does not weep, brothers and sisters. He does not have passions like we have. He does not have eyes or tear ducts. Jesus wept over Jerusalem as a man, through the human nature he had assumed. Think of the story of the death of Jesus’s friend, Lazarus. According to his divine nature, Jesus decreed that Lazarus would die on the day that he died. It was as a man with a true and reasonable soul that Jesus wept when Lazarus died. And the same thing must be said when we consider Jesus’ weeping over Jerusalem. According to his divine nature, he decreed that Jerusalem would reject him, that he would be crucified there (see Acts 2:23), and that the city would soon afterward be destroyed (see Isaiah 46:10). It was according to his human nature that he wept. As a man, he wept, and he wept sincerely.  

Fourthly, this was no ordinary city that Jesus Christ wept over, but the precious and sacred city of Jerusalem. This was the city of God’s choosing. The temple was there. God’s glory was manifest there. Under the Old Covenant, from David’s day onward, worship was centered there. In the days of his earthly ministry, Christ did not weep over every city he came to. Though every village, town, and city Christ came to was certainly filled with rebellions and unbelieving sinners, I cannot think of a single instance wherein Christ wept over a city besides Jerusalem. And this he did only at the end of his earthly ministry, immediately before he would suffer and die in that place. Let us not pretend that Christ went around perpetually weeping over lost sinners in general or that he does so in heaven to this present day. Jesus wept over Jerusalem when he entered the city at the end of his earthly ministry, not long before his crucifixion. 

Fifthly, though it is true that Jesus wept sincerely as a man, we must remember that he was no mere man. He is the God-man, the Messiah, the anointed Prophet, Priest, and King of God’s eternal kingdom. May I suggest to you that when Jesus wept over Jerusalem, he ultimately did so to fulfill his prophetical office. Old Testament scholars have noticed that weeping is a prophetic sign indicating that judgment is on its way. In 2 Kings 8:11, the prophet Elisha wept before prophesying concerning the destruction that would soon come upon the people of Israel. The prophet Jeremiah is sometimes called the weeping prophet. In Jeremiah 9:1, he says, “Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” In Jeremiah 14:17, he says, “Let my eyes run down with tears night and day, and let them not cease, for the virgin daughter of my people is shattered with a great wound, with a very grievous blow.” When Jesus wept over Jerusalem, he wept as God’s Prophet. Prophets like Elisha and Jeremiah wept over calamities that would befall Israel, but Christ wept over the full and final destruction of Old Covenant Jerusalem and the temple. The closing of an era was around the corner. The Old Covenant was about to give way to the New. And so the man Jesus Christ, the eternal Word of God incarnate, sincerely wept when he came to Jerusalem, and in so doing, he signaled that judgment was soon to come.   

Jesus Announced The Destruction Of Jerusalem  And The Temple

This brings us to our second observation. When Jesus arrived at Jerusalem, he did not embrace the city or seek to make it the capital of his kingdom. No, he announced that the city and its temple would soon be besieged and destroyed.   

Look at verse 43. Jesus wept over Jerusalem, 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).

This prophecy concerning the destruction of Jerusalem would be fulfilled in the year 70 A.D. when the Romans, under emperor Titus, besieged Jerusalem, slaughtered its population, and tore everything in the city, including the great and magnificent temple, to the ground. If you wish to read a history us this, see The Wars Of The Jews, The History Of The Destruction Of Jerusalem, written by the Jewish historian, Flavius Josephus, in the year 75 A.D. 

 Why was Jerusalem destroyed? Christ said, “because you did not know the time of your visitation”. John Gill comments on this phrase, saying, “The time of the ministry of John the Baptist, of Christ, and his apostles in Judea, was the time of Jerusalem’s visitation in a way of mercy; which not being taken notice of, and observed, brought another kind of visitation upon them, even in a way of wrath and vengeance.” 

Gill goes on to list a number of explanations provided by unbelieving Jewish Rabbis for the destruction of Jerusalem. Some it was because the people “profaned the sabbath”, others “because they ceased reading the Shema (hear, O” Israel, &c.) morning and evening”. Others say it was because

children were not put to school. Still others are of the opinion that the city was destroyed “because there was no shame among them.” And others say it was because the people rejected and mocked the “the messengers of God”. This last reason is closest to the truth. John Gill is correct when he identifies the cause as “their rejection of Jesus, as the Messiah.” 

These things were decreed by God, it is true. But human freedom and responsibility are not removed. As Acts 2:23 says, “Jesus, [was] delivered up according to the definite plan and foreknowledge of God”; nevertheless the people were guilty of crucifying and killing Jesus by the hands of lawless men.” In the same way, the destruction of Jerusalem was decreed, but it was because the people did not know the time of their visitation. God visited them by sending the Messiah to them. At first, it was a visitation of mercy. After the people rejected and killed the Messiah, it was time for a visitation of God’s wrath and judgment.

Sobering, isn’t it? And it is sobering, especially as we consider that this pattern we see wherein Christ came at first to show mercy and grace, and then, having been rejected by the Jews, returned in judgment against the Jews, will be repeated in a full and final way at the end of this present evil age. As the writer of Hebrews says, “so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him” (Hebrews 9:28, ESV). And he will also judge, for “it is appointed for man to die once, and after that comes judgment…” (Hebrews 9:27, ESV). Yes, Christ’s dealings with the Jews at the close of the Old Covenant era will be repeated at the end of time. He came at first to atone for sin. He will come again to judge and make all things new.  

Jesus Cleansed The Temple And Taught In It

What did Christ do when he arrived in Jerusalem? Did he rejoice as if he had arrived at home? Did he embrace the earthly city and proceed to make it the center of his inaugurated kingdom? No, to the contrary, he wept over the city and the people who resided within it and announced its destruction. Thirdly, Jesus cleansed the temple and taught in it. 

Look with me at verses 45-48. “And he entered the temple and began to drive out those who sold, saying to them, ‘It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.’ And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, but they did not find anything they could do, for all the people were hanging on his words.” (Luke 19:45–48, ESV)

When Luke mentions those who sold in the temple, he refers to the money changers and those who would sell animals, like sheep, oxen, and doves for sacrifice, often at exorbitant prices. These would set up shop in the outer courtyard intended for the Gentiles. Not only did this communicate that the Gentiles (non-Jews) were unimportant, it also gave the entrance of the temple the feel of a common marketplace as opposed to a sacred place set apart for prayer and worship. 

Luke tells us that Christ drove out those who sold, saying, “It is written, ‘My house shall be a house of prayer’”. This is a citation from Isaiah 56, which was read at the beginning of this sermon. As I have told you in the past, when an Old Testament text is cited in the New Testament, it is probably a good idea to go to that text and take a look around. Isaiah 56 is a beautiful passage, and it has a lot to do with the things that Jesus was doing in those days. ​​ In it, the LORD speaks through the prophet, saying, “for soon my salvation will come, and my righteousness be revealed.” In it, the LORD pronounces blessings on the man who “keeps the Sabbath”. In it the LORD invited the foreigner and the outcast to draw near. ‘“Let not the foreigner who has joined himself to the LORD say, ‘The LORD will surely separate me from his people’; and let not the eunuch say, ‘Behold, I am a dry tree.’ For thus says the LORD: ‘To the eunuchs who keep my Sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off.” No wonder Christ cleared the money changers and those who sold out of the court of the Gentiles! It was because the LORD had promised, saying, those who “holdfast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.’ The Lord GOD, who gathers the outcasts of Israel, declares, ‘I will gather yet others to him besides those already gathered’” (Isaiah 56:1-8, ESV). As you can see, not only does Isaiah 56 say that the temple is a house of prayer, it also speaks of the day when the LORD’s salvation would finally come and says that on that day, the LORD would gather to himself the outcasts of Israel and many others besides these. Yes, even Gentiles would be gathered in. 

When Christ cleansed the temple, it was not because he planned to use it in his kingdom. No, he had just announced that destruction would soon come to this place. Earlier in Luke’s Gospel, Christ spoke of the temple, saying, “Behold, your house is forsaken” (Luke 13:35, ESV). He cleansed the temple and gathered his disciples around him to teach them within it:

One, to condemn the corruption of the Israelites’ religion. 

Two, to lay claim to the temple. This temple was his house. 

Three, to signal that Isaiah 56 (and Jeremiah 7:11) was being fulfilled. 

Four, to signal that the outcasts of Israel and the Gentiles would soon be gathered into the New Covenant temple, that is to say, the church (see 1 Peter 2:4ff.)

Five, to promote the purity of the New Covenant temple. When Christ cleansed the Old Covenant typological temple, saying that it was a house of prayer, while gathering his disciples to himself to teach them, he showed us what his New Covenant temple was to be. The church is made up of living stones who are disciples of Jesus. His church is a house of prayer. In it, his word is to dwell richly. As Paul wrote to the Colossians, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16, ESV).

Conclusion

Dear brothers and sisters, this passage we have considered is immensely important, for it clarifies the relationship that Jesus Christ would have with the earthly city of Jerusalem and the Old Covenant temple in his inaugurated kingdom. As has been stated in previous sermons, his kingdom is here now, but not in ways that can be observed. It is a spiritual and heavenly kingdom presently. His kingdom is manifest on earth, not in any nation in particular, but in his churches. The Jerusalem of the New Covenant, Israel of God, is in heaven above, not on earth below. Its temple is not made of stone, but of converted persons made alive by the Holy Spirit who have their lives built on the foundation of the Apostles and Prophets, with Christ as the cornerstone. This is what the Apostle Peter teaches when he speaks to disciples of Jesus, saying, “As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:4–5, ESV). 

May the Lord grant us clarity of mind concerning the nature of Christ’s kingdom presently, and by his grace, enable us to do this very thing: to offer spiritual sacrifices acceptable to God through Jesus Christ, our great Prophet, Priest, and King. 

Baptist Catechism 62-64

Q. 62. What is the fourth commandment?

A. The fourth commandment is, “Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.” (Exodus 20:8-11)

Q. 63. What is required in the fourth commandment?

A. The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself. (Lev. 19:30; Deut. 5:12)

Q. 64. Which day of the seven hath God appointed to be the weekly Sabbath?

A. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)

Scripture Reading: Genesis 2:1-3

“Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.” (Genesis 2:1–3, 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

We will be considering the fourth commandment this Sunday and for the next two Sundays, Lord willing. Please remember that the first four commandments have to do with the proper worship of God. The first tells us who should be worshipped—God alone. The second tells us how he should be worshiped—not with images, but in the way God has prescribed. The third teaches about the attitude of worship—we must not take the Lord’s name in vain. The fourth is about the time of worship. Here in this commandment, we learn that one day out of every seven is to be set aside and treated as holy unto the Lord. On this day, we are to rest from our worldly employments and recreations and devote ourselves to the public and private worship of God and to acts of necessity and mercy. 

If I were to guess, I would say that the fourth commandment is the most misunderstood and neglected of all the Ten Commandments today. From my vantage point, the predominant view is that the fourth commandment no longer applies to the people of God living under the New Covenant. “Christ is our rest”, they say. “He has fulfilled the law!” Therefore, we are no longer obligated to obey the fourth commandment. There is, of course, some truth to this. Indeed, “Christ is our rest”. Truly,  “He has fulfilled the law!” But this does not mean that Christians are to disregard the fourth of the Ten Commandments. 

We agree with the writer of Hebrews, who wrote to New Covenant Christians, saying, “So then, there remains a Sabbath rest for the people of God…” (Hebrews 4:9, ESV). The Greek word translated as “sabbath rest” means “sabbath keeping”. The meaning is this: the pattern of setting aside one day in seven for rest and worship remains in the New Covenant era. Why? Because we have not yet entered into the full and final rest of which the weekly Sabbath was originally a sign. The weekly Sabbath was given to Adam in the garden as a sign. It signified that through his faithful work, he would enter into rest.  The Sabbath day was reiterated in the Ten Commandments and given to Israel as a sign. It signified that through the faithful work of the promised Messiah, he would enter into rest, and we would enter into rest through faith in him. And indeed we know that Christ has entered into his rest. We rest in him, in an inaugurated sense. But we have not yet experienced the fullness of the rest that Christ has earned. That will be ours in the new heavens and earth. Therefore, the practice of Sabbath keeping remains for the people of God. This is the clear teaching of Holy Scripture from Genesis through Revelation, and this is the argumentation the author Hebrews presents to us in his epistle.  A Sabbath-keeping remains for the people of God because we have not yet entered into the fullness of the rest of which it is a sign. 

Let us learn to think carefully about the Sabbath command, lest we find ourselves living in perpetual sin as we fail to worship God according to his word. 

*****

Baptist Catechism 62

As you know, the fourth commandment is, “Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the LORD your God.” (Exodus 20:8–10, ESV). This is the fourth of the ten commandments written by the finger of God on stone and delivered to the people of Israel by the hand of Moses. 

But please do not miss this very significant point. This was not the first time that Sabbath-keeping was commanded. No, even Adam was to keep the Sabbath day holy in imitation of his Maker. God created the heavens and earth in six days and rested on the seventh. It should be obvious to all that it did not take God six days to create (as if he were struggling to complete the work). Instead, God took six days to create so that we might imitate him in our work. And God did not rest on the seventh because he was tired, but so that we might imitate him in our rest and in our contemplation of his work. 

Two very important observations must be drawn from this as we begin to consider the fourth commandment. 

One, Sabbath-keeping was not for Old Covenant Israel only, but for all of mankind. The Sabbath (like marriage) was instituted not in the days of Abraham, nor in the days of Moses or David, but at creation. It was at the time of creation that God, “blessed the seventh day and made it holy, because on it God rested from all the work that he had done in creation.” This is very significant. Those who believe that Sabbath observance passed away with the Old Covenant fail to recognize that the Sabbath was not instituted with the Old Covenant but at creation. The pattern of one and seven will remain until we enter into the new heavens and earth, 

Two, the seventh-day Sabbath corresponded to the Covenant of Works, which was made with Adam in the garden, and the covenant of works which was made with Israel in the days of Moses. The seventh-day Sabbath communicated this: work and thus enter into rest. We know that Adam broke that covenant. He failed to enter into rest. And we know that Israel could never keep God’s law, not even to secure and maintain blessed life in the promised land. Nevertheless, the observation stands. The seventh-day Sabbath signifies the Covenant of Works. Work to enter God’s rest is what the seventh-day Sabbath says. Obey to enter life eternal.

*****

Baptist Catechism 63

Setting those preliminary observations aside for just a moment, let us look a little closer at Baptist Catechism 63, which asks, What is required in the fourth commandment? Answer: “The fourth commandment requireth the keeping holy to God one whole day in seven to be a Sabbath to Himself.”

As I have said, God established this pattern at the time of creation. One day of seven is to be set apart as holy. This means that one day in seven is to be treated as different from the rest of the days. The other days are for common things—common work and common recreations. But one out of seven is to be regarded as special. It is to be approached as holy unto the Lord. 

The word “keeping” is significant, I think. As you know, common things—common work and common recreation—always threaten to overrun the Sabbath day. Sabbath observance is not something we fall into. The Sabbath must be kept. The people of God must be intentional about it. They must prepare for it throughout the week by ordering their common affairs. And when the Sabbath day comes, it must be kept. 

*****

Baptist Catechism 64

Let us now briefly consider Baptist Catechim 64, “Which day of the seven hath God appointed to be the weekly Sabbath?” The answer given is correct: “Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath; and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath. (Gen. 2:3; John 20:19; Acts 20:7; 1 Cor. 16:1,2; Rev. 1:10)

Notice three things:

One, the pattern of one day of rest out of every seven remains, and it will remain “to the end of the world.” In other words, Sabbath-keeping has existed and will exist until Christ returns. This makes sense given what the Sabbath signifies, namely, eternal rest in the presence of God. It signified eternal rest for Adam. It was an invitation for him to work and thus enter into God’s rest. The Sabbath signified the same thing for Christ. Christ was to work and thus enter into God’s rest. And the Sabbath also signifies eternal rest for you and me today. Tell me, brothers and sisters, have we entered into eternal rest? Well, we have tasted it. And it is ours for sure if we are in Christ Jesus. We have been sealed by the Spirit. He is our guarantee. But we have not laid hold of it. Eternal rest, that is to say, life in glory in the blessed presence of God, is still in our future. And this is why a Sabbath-keeping remains for the people of God. It functions as a perpetual reminder and invitation to enter into eternal rest, that is to say, life in glory.  

Two, notice that though the pattern of one in seven remains, the day has changed. There was a time when the Sabbath was to be observed on the seventh day, that is, on Saturday. But now it is to be observed on the first day, that is, on Sunday, which the New Testament calls “the Lord’s Day”, and which some have called “the Christian Sabbath”. 

So what prompted the change? Notice, thirdly, the change happened when Christ rose from the dead. 

Now, let us think about this theologically. Why would the resurrection of Christ prompt a change in the Sabbath day? I suppose the simplest answer would be to commemorate the resurrection of Christ from the dead. And that is true enough. But I think there is more. Much more! 

One, consider that Jesus Christ rose from the dead and entered into glory because he obeyed God, which is the very thing that Adam failed to do. So then, at the time of Christ’s resurrection, there was an advancement in God’s program of redemption. When Christ rose from the dead, he accomplished something. He earned something. He moved things forward as he kept the terms of the covenant that God made with him in eternity. Having accomplished his work as the Messiah, Christ entered into rest. Perhaps this is why the early church referred to the Christian Sabbath as the “eighth day”. In six days, God finished the first creation, and he rested on the seventh. But Christ, by being obedient to the Father even unto death and rising from the dead on the first, or we might say, eighth day, secured the new creation for himself and all who are united to him by faith. The change of the Sabbath day from the seventh day to the first or eighth day signals advancement in God’s redemptive plan. 

Two, consider that when Christ died and rose again, he inaugurated the New Covenant, which is the Covenant Grace. Sabbath-keeping does indeed remain for the people of God under the New Covenant. But the OId Covenant, seventh-day Sabbath does not fit the Covenant of Grace. The seventh-day Sabbath signified that work would lead to rest. As has been said, that was indeed true for Adam, Abraham, Moses, David, and Christ. But for those who are under the New Covenant, whic is the Covenant of Grace, work does not lead to rest. Instead, resting in Christ leads to work. First, we trust in Christ, and then we serve him. First, we rest in him, and then we obey him out of gratitude for all he has accomplished for us. The first day Sabbath agrees with life under the Covenant of Grace. 

As you can see, the fourth commandment is a combination of moral law and what we call positive or ceremonial law. The unchanging moral principle is this: God is to be worshipped, a period of time is to be devoted to the worship of God, and when God created this world, he established this weekly pattern: one day in seven is to be a day of rest, kept holy unto the Lord. But the day itself is ceremonial and symbolic. The seventh-day Sabbath signified that the rest still had to be earned through the faithful work of a man. The first-day Sabbath signifies that the rest has been earned. Christ has earned it. He has entered into his rest (he ascended and sat down). We rest in him now. But we await the enjoyment of the fullness of this rest in the new heavens and earth. Therefore, the practice of Sabbath-keeping remains for the people of God (Hebrews 4:9).

*****

Conclusion

More could certainly be said. But for now, I will say, do not neglect the Christian Sabbath. Delight in it, brothers and sisters. Long for it. See that on this day, we are blessed to have a small taste of the rest that will be ours for all eternity through faith in Jesus Christ, who is the second and better Adam. And if we are to keep the Sabbath holy, we must prepare for it through faithful work on the other six days. “Let us consider”, therefore, “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).