Baptist Catechism 87

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

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

Scripture Reading: 1 John 1:5–10

“This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.” (1 John 1:5–10, ESV)

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

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Did you know that we spent 17 weeks considering God’s moral law? 

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

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

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

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

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

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

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

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

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

That is a big “if”.  

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

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

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

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

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

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

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

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

1 John 1 also warns us of the stumbling stone, doesn’t it? “If we say we have no sin, we deceive ourselves, and the truth is not in us.” And John does also exhort us to run to Jesus for refuge, saying, “ If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:8-9, ESV)

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Baptist Catechism 87

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

Notice a few things, briefly:

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

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

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

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

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

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Conclusion 

Aren’t you grateful for Jesus Christ? 

Isn’t God’s grace truly marvelous?

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

Old Testament Reading: Isaiah 24

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

New Testament Reading: Luke 21:34-38

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

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

Introduction

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

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

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

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

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

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

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

Straighten Up And Raise Your Head

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

What are “these things” that Christ speaks of? 

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

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

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

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

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

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

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

Look And Know

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

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

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

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

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

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

Watch Yourself And Stay Awake

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion

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

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

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

Baptist Catechism 84 – 86

Q. 84. Which is the tenth commandment?

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

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

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

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

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

Scripture Reading: Leviticus 19:9–18

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

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

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I would like to begin this sermon by making some general observations about the tenth commandment in relation to the other nine, for the tenth commandment, which is “Thou shalt not covet”, is somewhat unique. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Leviticus 19:9–18

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

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Conclusion 

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

Old Testament Reading: Jeremiah 21:1–10

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

New Testament Reading: Luke 21:5-38

“And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, ‘As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.’ And they asked him, ‘Teacher, when will these things be, and what will be the sign when these things are about to take place?’ And he said, ‘See that you are not led astray. For many will come in my name, saying, ‘I am he!’ and, ‘The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.’ Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives. But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near. And he told them a parable: Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away.  But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.’ And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. And early in the morning all the people came to him in the temple to hear him.” (Luke 21:5–38, ESV)

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

Introduction

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

The Question

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

In verse 5 we read, “And while some were speaking of the temple, how it was adorned with noble stones and offerings, [Jesus] said, ‘As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down’” (Luke 21:5–6, ESV).

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

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

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

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

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

[Dear brothers and sisters, these words that Jesus spoke concerning the temple in Jerusalem can be said of any and every manmade and earthly thing—“As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” Do not set your hope on these things, therefore. Do not live for the things of this earth or build your life upon them. Do not be enamored by their beauty. Live for God and his glory. Be enamored with Jesus Christ and the glory of his kingdom.]

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

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

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

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

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

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

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

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

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

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

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

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

The question is this: To whom was Christ speaking? 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Exhortation (vs. 28-36)

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

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

In verses 29-33, we find a brief parable containing two more commands: “And he told them a parable: ‘Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know [know!} that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away” (Luke 21:29–33, ESV).

The saying of Christ, “Truly, I say to you, this generation will not pass away until all has taken place,” has perplexed many. Did Christ mean that his second coming would happen within the lifetime of those to whom he originally spoke? No. As has been said, the “these things” of verse 28 and the “these things” of verse 31 refer back to the things Christ said his original disciples would experience, namely, the destruction of Jerusalem and the temple. When Christ said, “Truly, I say to you, this generation will not pass away until all has taken place”, he was referring to the destruction of Jerusalem and the temple. This, remember, was the thing that got this whole conversation rolling. Follow the flow of thought from verse 6: “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down” (Luke 21:6, ESV), Christ said. Verse 7: “And they asked him, ‘Teacher, when will these things be, and what will be the sign when these things are about to take place?” (Luke 21:7, ESV). Verse 31: “So also, when you see these things taking place, you know that the kingdom of God is near” (Luke 21:31, ESV). Verse 32: “Truly, I say to you, this generation will not pass away until all has taken place” (Luke 21:32, ESV). And the words of Christ proved true. The temple in Jerusalem would be leveled to the ground within 40 years time. 

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

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

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

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

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

Conclusion

Our text concludes with these words: “And every day [Jesus] was teaching in the temple, but at night he went out and lodged on the mount called Olivet. And early in the morning all the people came to him in the temple to hear him.” (Luke 21:37–38, ESV)

Baptist Catechism 81-83

Q. 81. Which is the ninth commandment?

A. The ninth commandment is, “Thou shalt not bear false witness against thy neighbor.” (Exodus 20:16)

Q. 82. What is required in the ninth commandment?

A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing. (Zech. 8:16; Acts 25:10; Eccles. 7:1; 3 John 12; Prov. 14:5,25)

​​Q. 83. What is forbidden in the ninth commandment?

A. The ninth commandment forbideth whatsoever is prejudicial to truth, or injurious to our own, or our neighbor’s good name. (Eph. 4:25; Ps. 15:3; 2 Cor. 8:20,21)

Scripture Reading: Zechariah 8:14–17

“For thus says the LORD of hosts: ‘As I purposed to bring disaster to you when your fathers provoked me to wrath, and I did not relent, says the LORD of hosts, so again have I purposed in these days to bring good to Jerusalem and to the house of Judah; fear not. These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.’” (Zechariah 8:14–17, 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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We have developed this tradition at Emmaus over the years to ask the question, “have you kept this law (that is God’s moral) perfectly?” and to answer, “no, we have violated this law in thought, word, and deed.” 

We didn’t come up with this tradition. The Reformed have been saying this for a long time. But it is a very helpful saying, and so we have adopted it as our own. By it, we are reminded that we are violators of God’s law. Left to ourselves, we stand guilty before God. True, we are no longer guilty if we are in Christ! But we stood guilty before we placed our faith in him. And that is the point! We need Christ! And we are reminded of that fact every time we hear God’s law and say this saying. 

And this saying is also helpful because it reminds us that God’s law is to be kept, not only externally, but also in the mind and with our words. “Thou shalt not murder”, the law says. And most men would probably think that they have kept this law, that is, until they remember what Christ said about it. He said, “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.” (Matthew 5:21–22, ESV)

Let that sink in for a moment.

The law, “thou shalt not murder”, also forbids unrighteous anger in the heart, and all insulting. And the same sort of thing is true of the sins of idolatry and adultery, etc. So these moral laws forbid and require certain actions, but they also forbid and require certain thoughts and words.

The thing that I would like you to notice about the ninth commandment is that it has to do with our words and not our actions. “Thou shalt not bear false witness against thy neighbor”, it says. And what does this require of us? Answer “the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.” The Christian — indeed, all people — are to use their tongues to promote truth. 

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Baptist Catechism 82

Clearly, this forbids lying. Don’t lie, brothers and sisters, but rather speak the truth. This is especially important in witness bearing, our catechism says. If ever you are called to testify in a court of law, or if ever you are called upon to serve as a witness in some other civil or churchly matter, it is especially important that you tell the truth. What you say will affect the judgments that are reached, and these judgments will likely have a significant impact on other people’s lives and reputations. 

Our catechism says that we are to tell the truth to promote and maintain our own and our neighbor’s good name. Perhaps you have noticed how common it is in our day for men and women to tell lies about others, or to twist the truth regarding others, to damage their reputations, and thus gain some advantage over them. This is particularly common in politics today, and it is vile. We should have nothing to do with this. 

And notice that our catechism does not only deal with what is forbidden—namely, lying— but with what is required. The ninth commandment requires that we promote the truth between man and man. Not lying and promoting the truth are related things, but they are not the same thing. It is one thing not to tell a lie. It is another thing to promote the truth. Not telling a lie may involve refraining from speaking, but promoting the truth will require speaking the truth whenever it is our responsibility to do so. 

To illustrate, if a person has wrongly been accused of a crime, and you know they are innocent and can provide information to demonstrate that they are innocent, then it would be a violation of the ninth commandment to refrain from speaking. Again, “the ninth commandment requires the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing.”

So do not only not lie, brothers and sisters, but be resolved to use your words to promote the truth. 

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Zechariah 8:14–17

Think of how happy our families, churches, and societies would be if men and women promoted the truth with their lips. 

This is what the LORD commanded Old Covenant Israel to do in that Zechariah 8 passage that I read earlier: “These are the things that you shall do: Speak the truth to one another; render in your gates judgments that are true and make for peace; do not devise evil in your hearts against one another, and love no false oath, for all these things I hate, declares the LORD.”

As we have been studying these Ten Commandments, I have often been struck by the thought of how wicked our society is. When Christians think of the evils of our society, they often think of the great evil of abortion and how it violates the sixth of the Ten Commandments, thou shalt not murder. But if we were to consider our society with eyes wide open, I think we would see that sin is truly rampant. Men and women do often tell lies, and fail to promote the truth with their tongues. This happens in the media, in politics, in law, and in day-to-day life. 

And where must we, by the grace of God, learn to speak the truth in love except in our families and our churches? Parents, we must teach our children not to lie, but rather to speak what is true. And this we must also do in the church. I’m afraid that many within the church break the ninth commandment, not by lying, but by failing to tell the truth.  Sometimes, Pastors are guilty of this, for sometimes it is easier and safer to withhold the truth—speaking the truth is sometimes risky and scary. But do not forget what Christ said: “and you will know the truth, and the truth will set you free” (John 8:32, ESV). 

The truth is very powerful, friends. The truth brings life, whereas falsehood brings death. And so we must be committed to promoting the truth with our tongues. We must learn to speak “the truth in love” (Ephesians 4:15, ESV). And do not forget what James said regarding the tongue. It is most unruly. But those who are mature in Christ will learn to control their tongues, to use their words to build up, and not tear down, by speaking the truth lovingly and skilfully, for the glory of God, and for the good of others.

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Conclusion 

Q. 82. What is required in the ninth commandment?

A. The ninth commandment requireth the maintaining and promoting of truth between man and man, and of our own and our neighbor’s good name, especially in witness bearing. (Zech. 8:16; Acts 25:10; Eccles. 7:1; 3 John 12; Prov. 14:5,25)

Old Testament Reading: Jeremiah 22:1–10

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

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

“And in the hearing of all the people he said to his disciples, ‘Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.’ Jesus looked up and saw the rich putting their gifts into the offering box, and he saw a poor widow put in two small copper coins. And he said, ‘Truly, I tell you, this poor widow has put in more than all of them. For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.’” (Luke 20:45–21:4, ESV)

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

Introduction

I’m sure you have heard about families and organizations developing an ethos or culture over time. It’s bound to happen. The core beliefs, values, and priorities of a group will certainly affect the spirit or culture of a group. And I am sure you have heard of the significant impact that leaders will have on a group’s culture. Leaders will likely set the tone for the ethos of the rest of the group. Owners and managers will have a large effect on a company’s culture. Fathers and mothers will set the tone for the family. Elders and deacons are bound to affect the culture of a church. But who is the true head of the church, brothers and sisters? Who is the one who sets the tone and determines the ethos of the Christian community, except Jesus Christ, the Lord?

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

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

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

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

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

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

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

Beware!

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

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

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

Jesus mentions six things: 

One, they liked to walk around in long robes. 

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

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

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

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

Two, they loved greetings in the marketplaces.

Three, they loved the best seats in the synagogues. 

Four, they loved the places of honor at feasts.

Five, they devoured widows’ houses. 

Six, for a pretence, they made long prayers.  

They will receive greater condemnation. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Be Humble, Selfless, Compassionate, And Generous Instead

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

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

Notice her humility. 

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

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

Conclusion

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