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)

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

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Introduction

We 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. 

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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.

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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. 

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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).

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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).  

Old Testament Reading: Zechariah 9:9–17

“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. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth. As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit. Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double. For I have bent Judah as my bow; I have made Ephraim its arrow. I will stir up your sons, O Zion, against your sons, O Greece, and wield you like a warrior’s sword. Then the LORD will appear over them, and his arrow will go forth like lightning; the Lord GOD will sound the trumpet and will march forth in the whirlwinds of the south. The LORD of hosts will protect them, and they shall devour, and tread down the sling stones, and they shall drink and roar as if drunk with wine, and be full like a bowl, drenched like the corners of the altar. On that day the LORD their God will save them, as the flock of his people; for like the jewels of a crown they shall shine on his land. For how great is his goodness, and how great his beauty! Grain shall make the young men flourish, and new wine the young women.” (Zechariah 9:9–17, ESV)

New Testament Reading: Luke 19:28-40

“And when he had said these things, he went on ahead, going up to Jerusalem. When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, saying, ‘Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’ So those who were sent went away and found it just as he had told them. And as they were untying the colt, its owners said to them, ‘Why are you untying the colt?’ And they said, ‘The Lord has need of it.’ And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. And as he rode along, they spread their cloaks on the road. As he was drawing near—already on the way down the Mount of Olives—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!’ And some of the Pharisees in the crowd said to him, ‘Teacher, rebuke your disciples.’ He answered, ‘I tell you, if these were silent, the very stones would cry out.’” (Luke 19:28–40, 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

We’ve been moving so slowly through Luke’s Gospel that we may have lost sight of the fact that ever since Luke 9:21-22, the tension has been building as Christ journeyed toward Jerusalem. 

If you have your Bible open in front of you, please turn to Luke 9:21. 

This passage comes immediately after Jesus fed the 5,000 and after Peter confessed that Jesus was the Christ. Jesus then clarified that as the Christ, he would have to suffer. He spoke to his disciples, saying, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:21–22, ESV). Jerusalem is not mentioned here. But “the elders and chief priests and scribes” were centered in Jerusalem, and so it was implied that he would go there. 

Look now at Luke 9:51: Here, Luke says, “When the days drew near for him to be taken up [taken up on the cross, in the resurrection, and then to heaven], [Jesus] set his face to go to Jerusalem. And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. But the people did not receive him, because his face was set toward Jerusalem” (Luke 9:51–53, ESV). This means that Jesus was resolved to go to Jerusalem to suffer, die, and be raised. 

Now turn to Luke 13:22: There we read, “He went on his way through towns and villages, teaching and journeying toward Jerusalem” (Luke 13:22, ESV).

Look now at Luke 13:31: “At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ And he said to them, ‘Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! Behold, your house [city and temple] is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’” (Luke 13:31–35, ESV). 

Now turn to Luke 17:11. There we read, “On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, ‘Jesus, Master, have mercy on us.’” (Luke 17:11–13, ESV)

Please turn to Luke 18:31: “And taking the twelve, he said to them, ‘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)

So you can see, ever since Peter confessed Jesus to be the Messiah, the tension has been building as Jesus journeyed toward Jerusalem. As he traveled from Galille in the north through Samaria and towards Jerusalem, Jesus had many encounters with many people. Some rejected him. Others regarded him as a good teacher. But some confessed him as Lord. All of this—Christ’s journey toward Jerusalem and the people’s opinions of him— come to a head in the passage that is open before us today.  

In fact, it is not only these themes found in Luke’s Gospel that come to a head in this passage, but many Old Testament themes as well. When Jesus entered Jerusalem to suffer, die, and rise, we are to see it as the beginning of the fulfillment of Old Testament types and prophesies. When Jesus entered Jerusalem, we are to see him as the fulfillment of the typoligical city of Jerusalem, of the Dividic Kingship, and of the many Old Testament prophecies that anticipated this momentous day. 

The Fulfillment Of A Typological Place

Our text opens with these words: “And when he [Jesus] had said these things, he went on ahead, going up to Jerusalem” (Luke 19:28, ESV).

The phrase, “And when he had said these things…” reminds of the parable we considered last Sunday. In the parable of the Ten Minas, Jesus clarified that, though his kingdom was at hand, and though he would soon receive it, it would not immediately appear, that is to say, it would not immediately appear visibly. This reminds us of what Jesus previously had taught, saying, “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).

 It is vitally important to keep this principle in mind as we consider Jesus’s entrance into the Old Covenant city of Jerusalem, for it was in Jerusalem that the kingdom of God was visibly represented under the Old Covenant. Under the Old Covenant, all of Israel was a picture, or type, of the heavenly and eternal Kingdom of God. From the days of King David onward, Jerusalem was its capital city. The temple was there. The priesthood ministered there. Animal sacrifices were offered up there. The Kings of Israel resided there. As I have said, the Kingdom of God was pictured, prefigured, or typified in Israel, especially in Jerusalem. That land and that city were very much visible. Everyone who could see could behold that magnificent city with its palaces and temple in her midst. But Christ clearly taught that his kingdom would not come visibly—at least not at first. It would appear visibly only after he died, rose, ascended, and then returned from the far of country of heaven. We should not be surprised, therefore, that our Lord and Savior Jesus Christ was not interested in the earthly city of Jerusalem as it pertains to the inauguration of his eternal kingdom. Would Christ the King’s palace and throne be in the earthly city of Jerusalem? No, his throne would be invisible in the heavens. Would Christ minister at the altar in the temple on earth? No, he would minister in the heavenly holy of holies, of which the earthly holy of holies was but a replica and a type (see Hebrews 8:5). We must remember that in Luke 13:31-35 Christ declared the temple and the city forsaken. In the passage we will consider next Sunday, we are told that Christ wept over this city and predicted its destruction. 

Dear friends, the earthly city of Jerusalem and the land of Israel have nothing to do with Christ’s inaugurated kingdom. His kingdom is not visible now. It is not of this world. There is an Israel of God presently, but she is spiritual (Galatians 6:6; Romans 9:6). There remains a temple of God, but it is not a temple of stone. The stones of God’s New Covenant temple are living stones—people regenerated by God’s Word and Spirit. These are built upon the foundation stones of the Apostles and Prophets, with Christ himself as the cornerstone  (2 Corinthians 6:16; 1 Peter 2:5; Ephesians 2:18-21). There is a Jerusalem in Christ’s eternal kingdom, but it is a city in heaven above, not here on earth below (Galatians 4:26). 

When we read the words, “…he went on ahead, going up to Jerusalem,” we should envision Jesus moving to the front of the great multitude that followed him, journeying resolutely toward the great and magnificent city that, from the days of David onward, had pointed forward to him—his person, his work, and his eternal reward. 

How, you ask, did the city of Jerusalem point forward to the person and work of Jesus Christ? We could spend a long time answering this question. In brief, think of all the prophets, priests, and kings who ministered in Jerusalem. Think of the animal sacrifices offered up in the temple from the days of Solomon onward.  These people, their offices, the temple, and the sacrifices offred there all anticipated the arrival of Jesus the Messiah.  

And how, you ask, did the earthly city of Jerusalem point forward to the reward Christ would earn for his people? Think of it, dear brothers and sisters. Jerusalem was a city with the glory of God in the midst of her. There, in the days of King David and in the days of Solomon his son, God’s people dwelt secure. This was a picture of the eternal city—the eternal dwelling place—Christ has secured. Christ spoke of this in the days of his earthly ministry, saying, “Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also” (John 14:1–3, ESV. Hebrews 11:16 reminds us that even the Old Covenant saints were looking beyond earthly Israel and the earthly city of Jerusalm to a heavenly one. “But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city” (Hebrews 11:16, ESV). 

The Apostle John was shown a vision of this eschatological city. That vision is recorded for us in Revelation 21:9-27: “Then came one of the seven angels who had the seven bowls full of the seven last plagues and spoke to me, saying, ‘Come, I will show you the Bride, the wife of the Lamb.’ And he carried me away in the Spirit to a great, high mountain, and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God, its radiance like a most rare jewel, like a jasper, clear as crystal” (Revelation 21:9–11, ESV).

The point is this: When Christ journeyed up to the earthly and visible city of Jerusalem, it was not to make it the capital city of his eternal kingdom but to fulfill all that it signified and to leave it forsaken.  The Old Covenant city of Jerusalem was great, but the Jerusalem above is much greater. The Old Covenant Temple was glorious, but its glory pales in comparison to God’s heavenly and eternal temple. King David and King Solomon were powerful kings. But the power of King Jesus is of another kind. All authority in the spiritual and heavenly realm and all authority in the visible, earthly realm has been given to him (Matthew 28:18). 

The Fulfillment Of A Typological Office

When Jesus entered Jerusalem in the way that he did, it was to show that he was the Son promised to King David, whose kingdom would have no end. In other words, Christ entered Jerusalem in the way he did it showed that he was the fulfilment of the typologcal office of the Dividic kingship.

Look with me at Luke 19:29-39: “When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, saying, ‘Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’ So those who were sent went away and found it just as he had told them. And as they were untying the colt, its owners said to them, ‘Why are you untying the colt?’ And they said, ‘The Lord has need of it.’ And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it.” (Luke 19:29–35, ESV)

We are not told who these men were who questioned the disciples of Jesus as to why they were untying the young donkey to lead it away, and neither are we told why they allowed it. I can see three possible reasons. One, God supernaturally intervened to set the minds of these men at peace concerning the apparent theft of their young donkey. Two, Jesus made arrangements ahead of time for the use of this colt, and the pass phrase was, “The Lord has need of it.” Three, these men were aware of the prophesies contained within the Old Testament regarding the long awaited Messiah and King of Israel riding upon the foal of a donkey when entering Jerusalem to establish his kingdom, they were aware of Jesus and the fact that he claimed to be this Anointed King, and the believed and were, therefore, happy to have their cold used for this purpose. 

It is this third scenario that I think is correct. It was a miracle that Christ knew his disciples would find the colt of a donkey in the city and that the owners would be happy to release it to his disciples, but the owners were happy to release it because they knew the Old Testament Scriptures concerning the arrival of the log awaited son of David, whose kingdom would have no end, they heard that Jesus was that that king, and they believed. 

Why did Christ enter Jerusalem riding a colt? Well, to fulfill Old Testament prophesies, as we will soon see. But it should also be noted that Christ the King riding a colt signified his humility. In those days, when earthly kings would enter their capital cities, they would not ride a donkey, much less the colt of donkey never ridden before, but the strongest and most well-trained of horses. Dear friends, when Christ came into this world to accomplish our salvation, he came in a humble and lowly manner. When he returns to judge, he will come in power and glory. 

To see this, one only needs to compare and contrast Luke 19:29–35 with Revelation 19:11-16. There, the Apostle John describes the vision he saw of Christ’s return on the last day. “Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name written, King of kings and Lord of lords.” (Revelation 19:11–16, ESV)

The Fulfillment Of Prophecies

In this sermon, we have considered Jesus Christ as the fulfillment of the typological city of Jerusalem and of the typological Davidic kingship. Let us now consider Christ’s fulfillment of particular Old Testament prophesies. When Christ entered Jerusalem riding the colt of a donkey, he fulfilled Scriptrure prophesies, and the multitudes that followed Jesus knew it. 

Look at Luke 19:36: “And as he rode along, they spread their cloaks on the road.” This was to honor him as the King. Vesre 37: “As he was drawing near—already on the way down the Mount of Olives—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…”For generations, when the Jews made their pilgrimages to Jeruselem, they sang praises to God from the Psalms as they went up. Now, they praise God for the works they had watched Jesus the Messiah perform. This was to fulfill the prophesy of in Zechariah 9:9: “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.” This fulfilled the prophesy of Zechariah 9:9, which was read earlier: “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.”

 And what did the disciples of Jesus say? In verse 38 we are told that they shouted, “Blessed is the King who comes in the name of the Lord!” This is a citation from a very important Messianic Psalm. Psalm 118:26 says, “Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD” (Psalm 118:26, ESV). The citation of this one line should move us to consider the whole. It’s all about Christ. 

Hear it now. “Oh give thanks to the LORD, for he is good; for his steadfast love endures forever! Let Israel say, ‘His steadfast love endures forever.’ Let the house of Aaron say, ‘His steadfast love endures forever.’ Let those who fear the LORD say, ‘His steadfast love endures forever.’ Out of my distress I called on the LORD; the LORD answered me and set me free. The LORD is on my side; I will not fear. What can man do to me? The LORD is on my side as my helper; I shall look in triumph on those who hate me. It is better to take refuge in the LORD than to trust in man. It is better to take refuge in the LORD than to trust in princes. All nations surrounded me; in the name of the LORD I cut them off! They surrounded me, surrounded me on every side; in the name of the LORD I cut them off! They surrounded me like bees; they went out like a fire among thorns; in the name of the LORD I cut them off! I was pushed hard, so that I was falling, but the LORD helped me. The LORD is my strength and my song; he has become my salvation. Glad songs of salvation are in the tents of the righteous: ‘The right hand of the LORD does valiantly, the right hand of the LORD exalts, the right hand of the LORD does valiantly!’ I shall not die, but I shall live, and recount the deeds of the LORD. The LORD has disciplined me severely, but he has not given me over to death. Open to me the gates of righteousness, that I may enter through them and give thanks to the LORD. This is the gate of the LORD; the righteous shall enter through it. I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD’s doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it. Save us, we pray, O LORD! O LORD, we pray, give us success! Blessed is he who comes in the name of the LORD! We bless you from the house of the LORD. The LORD is God, and he has made his light to shine upon us. Bind the festal sacrifice with cords, up to the horns of the altar! You are my God, and I will give thanks to you; you are my God; I will extol you. Oh give thanks to the LORD, for he is good; for his steadfast love endures forever!” (Psalm 118, ESV)

The people also shouted, “Peace in heaven and glory in the highest!” This echoes Psalm 148:1, which says, “Praise the LORD! Praise the LORD from the heavens; praise him in the heights!” (Psalm 148:1, ESV). That Psalm goes on to give thanks and praise to God because “He has raised up a horn” that is to say, a horn of salvation from the house of David (see Psalm 132:17), “for his people…” (Psalm 148:14, ESV).

It is worth noting that the disciples of Jesus shouted “peace in heaven”—they did not shout peace on earth. This agrees with what Christ taught as recorded in Luke 12:51: “Do you think that I have come to give peace on earth? No, I tell you, but rather division” (Luke 12:51, ESV). When Christ lived, died, rose again, and ascended, he brought peace to heaven. How so? By defeating the Evil One and casting him down and by atoning for the sins of God’s elect and thereby securing their peace with God the Father. At Christ’s first coming, he brought peace to heaven but not to earth. At his second coming,3 he will bring peace to earth once his enemies are judged and banished to the lake of fire (see Revelation 20:10ff.) 

The Pharisees understood what Jesus was claiming by entering Jerusalem in this way and what the people were saying about him as they shouted, “saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38, ESV). This was a declaration that Jesus was the Messiah, the Anointed King of God’s eternal kingdom, and so “some of the Pharisees in the crowd said to him, ‘Teacher, rebuke your disciples.’ He answered, ‘I tell you, if these were silent, the very stones would cry out.” (Luke 19:36–40, ESV). Perhaps Jesus was referring to the stones of the temple. The message was clear. It is right that these people speak of me in this way. And if they were not hear to receive me, God would cause the very stones of Jerusalem or the temple to cry out to testify concerning my arrival. Indeed, as has been said, the stones of Jerusalem and the temple had been crying out for hundreds of years concerning the Messiah in a typicological way, but not all had ears to hear or eyes to see. 

Conclusion

As I move this sermon towards a conclusion, I have a few brief suggestions for application. 

First of all, this story regarding Jesus’s triumphal entry into Jerusalem must move us to ask the question, is Jesus my King? Have I bowed the knee to him, saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:38, ESV)

Secondly, this story must prompt us to ask the question, do I have the proper view of Christ the King and of his kingdom?  Christ the King came in a humble and lowly manner. He showed no regard for the kingdoms of this world. He showed no interest in participating in the political power structures of the earth. But this does not mean that his kingdom is weak or insignificant. On the contrary, the kingdom Christ came to establish is not temporary but eternal. The enemy he defeated was not physical but spiritual. His throne is not on earth presently but in heaven. Dear brothers and sisters, along with the Apostle, “I do not cease to give thanks for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of [Christ], having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:15–23, ESV). Christ the King came in a humble and lowly manner, but the kingdom he has secured is far more powerful and glorious than any kingdom the world has ever seen. 

Thirdly, maintaining a proper view of Christ the king and the nature of his inaugurated kingdom will help us to maintain sober minds and realistic expectations for the governments that possess power within this fallen and sin-sick world. To be clear, I do not think that because Christ the King took no interest in earthly political power, Christians must not engage in politics. Christ came to establish his eternal kingdom—a kingdom not of this world. We who are Christians live in two kingdoms—we are citizens in the kingdom of Christ and of this nation. We should see the good and prosperity of both as an outworking of our love for God and our neighbor, respectively. But, seeking the advancement of Christ’s eternal kingdom must be given priority. As we engage in politics, our expectations for the governments of this world must be sober and realistic. I’m afraid that many professing Christians today have forgotten that Christ’s kingdom is not visible now. It is not of this world. The earthy city of Jerusalem is not its capital. The city and country we seek are above, presently, why Christ is seated at God’s right hand (see Hebrews 11:16). Christian who forget this open themselves up to great discouragement, frustration, and even deception as they sojourn in this world. Dear brothers and sisters, we must not forget what the book of Revelation clearly teaches us concerning this world and its current condition. The dragon is still at work here, and he wages his war against Christ the king through the false prophet (false teachers), the harlot (the seductiveness of earthly pleasures and riches), and the beast (political powers that seek to control, oppress, and persecute). Don’t be fooled, dear brothers and sisters. The kingdom of Christ is not visible presently. It will become visible when Christ the King returns to rescue his people, raise the dead, judge, and fill the earth with his glorious kingdom, which is present now, but not yet in fullness.

“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” (Hebrews 12:28–29, ESV)

Baptist Catechism 60 & 61

Q. 60. What is forbidden in the third commandment?

A. The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known. (Malachi 1:6,7; Lev. 20:3;19:12; Matt. 5:34-37; Isa. 52:5)

Q. 61. What is the reason annexed to the third commandment?

A. The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment. (Deut. 28:58,59; Malachi 2:2)

Scripture Reading: Malachi 2:1–9

“And now, O priests, this command is for you. If you will not listen, if you will not take it to heart to give honor to my name, says the LORD of hosts, then I will send the curse upon you and I will curse your blessings. Indeed, I have already cursed them, because you do not lay it to heart. Behold, I will rebuke your offspring, and spread dung on your faces, the dung of your offerings, and you shall be taken away with it. So shall you know that I have sent this command to you, that my covenant with Levi may stand, says the LORD of hosts. My covenant with him was one of life and peace, and I gave them to him. It was a covenant of fear, and he feared me. He stood in awe of my name. True instruction was in his mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the LORD of hosts. But you have turned aside from the way. You have caused many to stumble by your instruction. You have corrupted the covenant of Levi, says the LORD of hosts, and so I make you despised and abased before all the people, inasmuch as you do not keep my ways but show partiality in your instruction.” (Malachi 2:1–9, ESV)

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

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Introduction

The third commandment is “You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.” (Exodus 20:7, ESV). We have asked what it requires, and now we are asking what it forbids. 

One general thing we have learned about the third commandment is that it is very broad in its application. Many assume that it only forbids using God’s name as a swear word. And it does forbid that, of course. If you have the habit of using the name “God”, or “Jesus Christ”, in a careless way to express surprise or dissatisfaction, you must turn from that sin and ask the Lord’s forgiveness. In doing so we take a most holy thing and treat it as if it is common. We trivialize God and the name of God. Never should we use God’s name in a careless or profane way. But we have learned that the third commandment requires and forbids more than this. When God’s law says, “You shall not take the name of the LORD your God in vain”, it does not only have to do with the way that we use God’s name in speech, but also our handlining of all “God’s names, titles, attributes, ordinances, words, and works.” Everything whereby God makes himself known is to be handled with reverence and care. 

And that leads us to the second general thing that we have learned. The third commandment is really about attitude. We are to approach God with reverence. We are to consider him carefully. We are to love him, worship him, and serve him from the heart and with sincerity. This we are to do from day to day as we live in the world that he has made. And this we are to do, Lord’s Day by Lord’s Day, as we assemble in his temple to worship and to hear his word proclaimed. We are to have reverence for God and the things of God always. 

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Baptist Catechism 60

We have learned what the third commandment requires. But what does it forbid? The answer our catechism provides is very good. “The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known.”

Let us think about this for a moment. 

What does it mean to profane something? It means to treat something in an irreverent or disrespectful way. And what does it mean to abuse something? To abuse something is to misuse it, or to use it in a bad way and to a bad effect. 

If someone were to act at a wedding ceremony in the way they might act at a sporting event, they would profane the wedding ceremony. Why? Because a sporting event is common, whereas a wedding ceremony is a solemn occasion. Each is to be approached differently, given their content and purpose. And if someone were to use a cell phone as a hammer, we might say, You are abusing that phone! Why? Because the phone is not designed to be used as a hammer. If you were to use a phone as a hammer, you would damage and destroy it. Men and women break the third commandment when they misuse and abuse God’s revelation of himself to us.

As you may know, our catechism—the Baptist Catechism—is an alteration of another catechism called the Westminster Shorter Catechism. The Westminster Shorter is the catechism used by Presbyterians who are also paedobaptists. Ours is very similar to theirs. The main difference is that ours teaches baptism is to be given only to those who turn from their sins and make a credible profession of faith. As you might guess, if there is a Westminster Shorter Catechism, there must also be a longer version. The Westminster Shorter Catechism was intended to be used to teach children and other unaquainted with the faith. The Westminster Larger is longer and more detailed because its aim is to further educate and edify those already acquainted with the fundamentals of the faith. We do not have a larger version of our catechism, and so I do look to the Westminster Larger Catechism from time to time. I especially appreciate the longer and more detailed treatments on the commandments.  

Listen to Westminster Larger, Q. 113: What are the sins forbidden in the third commandment?

A. The sins forbidden in the third commandment are, the not using of God’s name as is required; and the abuse of it in an ignorant, vain, irreverent, profane, superstitious, or wicked mentioning or otherwise using his titles, attributes, ordinances, or works, by blasphemy, perjury; all sinful cursings, oaths, vows, and lots; violating of our oaths and vows, if lawful; and fulfilling them, if of things unlawful; murmuring and quarreling at, curious prying into, and misapplying of God’s decrees and providences; misinterpreting, misapplying, or any way perverting the Word, or any part of it, to profane jests, curious or unprofitable questions, vain janglings, or the maintaining of false doctrines; abusing it, the creatures, or any thing contained under the name of God, to charms, or sinful lusts and practices; the maligning, scorning, reviling, or any wise opposing of God’s truth, grace, and ways; making profession of religion in hypocrisy, or for sinister ends; being ashamed of it, or a shame to it, by unconformable, unwise, unfruitful and offensive walking, or backsliding from it.

I will not attempt to explain this catechism question and answer to you now. I’ve read it to you, one, to expose you to the Westminster Larger Catechism and encourage you to use it, and two, to show you what ought to be done with each of the Ten Commandments. We ought to think carefully about the moral principles contained within each of the Ten Commandments so that we might tease them out and apply them with precision and care.    

In brief, “The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known.” And how does God make himself known to us? He makes himself known to us through general and special revelation. Stated differently, he makes himself known to us through his creation and through his word.   

God reveals himself generally to us in the world he has made. Those in Christ must learn to see the world in this way. The world does reveal truth concerning God. This is why the Psalmist says, “The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard” (Psalm 19:1–3, ESV). And Paul also speaks to this, saying, “For what can be known about God is plain to them [the unrighteous], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (Romans 1:19–20, ESV). God reveals himself generally in the world he has made. 

We should be very careful, therefore, to never profane or abuse God’s creation. The created world is to be appreciated and enjoyed. The created world is to be used according to its design. The created world is to be respected. And when we engage with created things, it should always move us to give glory to God the Creator of all things seen and unseen. There is sense in which a man violates the third commandment when he abuses or oppresses another human being. That human is made in God’s image. That human reveals something about God. To abuse a human being is to abuse the name of God, therefore. That is an obvious application. But it may also be said that men break the third commandment when they live in God’s world and do not recognize the glory of God in it. They enjoy the things of this world, not to the glory of God, but for their own pleasure only.    

God reveals himself generally in the created world, but he reveals himself much more clearly in his word. This we call special revelation. And we must be sure to handle his word and receive his word with great care. This means that we should take the reading, teaching, and application of scripture very seriously. And this also means that we should partake of the sacraments seriously too, for they are a visible words for the people of God. In the sacraments of baptism and the Lord’s Supper God has filled common things like bread, wine, and water with special meaning according to his positive command. We must not abuse or profane God’s Holy Word. 

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Malachi 2:1-9

The Malachi 2:1-9 passage I read a moment ago is powerful. In it, the priests of Israel were rebuked and threatened with a curse for corrupting the covenant, perverting the worship of God, and turning aside from sound instruction. All ministers of the gospel should take this as a sober warning to be faithful and uncompromising in the proclamation of God’s truth and in keeping pure the worship of God. And all members of Christ’s church should take this as a sober warning as well. We must not  profane or abuse “anything whereby God makes Himself known”. 

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Baptist Catechism 61

In fact, Malachi 2 is listed as a proof text for Baptist Catechism 61, which asks, “What is the reason annexed to the third commandment?” The answer is, “The reason annexed to the third commandment is, that however the breakers of this commandment may escape punishment from men, yet the Lord our God will not suffer them to escape His righteous judgment.” In other words, this is what the words, “for the LORD will not hold him guiltless who takes his name in vain”, mean. We may fool man, but we cannot fool God. He sees even the attitude of our hearts. He knows when we take his name in vain — when we partake of the Lord’s Supper in an unworthy manner, or listen to his word proclaimed carelessly and without faith in our hearts. He knows, and he will judge. Malachi 2 certainly communicates this principle well. The Lord sees. He saw his priests, and he sees his preachers. He knows when they minister the word carelessly and with partiality. And he will surely judge, for he will not allow his name to be profaned.   

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Conclusion

Q. 60. What is forbidden in the third commandment?

A. The third commandment forbideth all profaning and abusing of anything whereby God makes Himself known. (Malachi 1:6,7; Lev. 20:3;19:12; Matt. 5:34-37; Isa. 52:5)