Old Testament Reading: Zechariah 9:9–17

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

New Testament Reading: Luke 19:28-40

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

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

Introduction

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

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

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

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

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

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

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

Please turn to Luke 18:31: “And taking the twelve, he said to them, ‘See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise.’ But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.” (Luke 18:31–34, ESV)

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

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

The Fulfillment Of A Typological Place

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

The phrase, “And when he had said these things…” reminds of the parable we considered last Sunday. In the parable of the Ten Minas, Jesus clarified that, though his kingdom was at hand, and though he would soon receive it, it would not immediately appear, that is to say, it would not immediately appear visibly. This reminds us of what Jesus previously had taught, saying, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you” (Luke 17:20–21, ESV).

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

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

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

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

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

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

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

The Fulfillment Of A Typological Office

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

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

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

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

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

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

The Fulfillment Of Prophecies

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

Look at Luke 19:36: “And as he rode along, they spread their cloaks on the road.” This was to honor him as the King. Vesre 37: “As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen…”For generations, when the Jews made their pilgrimages to Jeruselem, they sang praises to God from the Psalms as they went up. Now, they praise God for the works they had watched Jesus the Messiah perform. This was to fulfill the prophesy of in Zechariah 9:9: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.” This fulfilled the prophesy of Zechariah 9:9, which was read earlier: “Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”

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

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

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

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

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

Conclusion

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

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

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

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

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

Baptist Catechism 60 & 61

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

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

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

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

Scripture Reading: Malachi 2:1–9

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

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

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Introduction

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

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

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

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Baptist Catechism 60

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

Let us think about this for a moment. 

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

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

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

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

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

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

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

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

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

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

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Malachi 2:1-9

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

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Baptist Catechism 61

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

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Conclusion

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

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

Old Testament Reading: 1 Chronicles 17:1–20

“Now when David lived in his house, David said to Nathan the prophet, ‘Behold, I dwell in a house of cedar, but the ark of the covenant of the LORD is under a tent.’ And Nathan said to David, ‘Do all that is in your heart, for God is with you.’ But that same night the word of the LORD came to Nathan, ‘Go and tell my servant David, ‘Thus says the LORD: It is not you who will build me a house to dwell in. For I have not lived in a house since the day I brought up Israel to this day, but I have gone from tent to tent and from dwelling to dwelling. In all places where I have moved with all Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people, saying, ‘Why have you not built me a house of cedar?’ Now, therefore, thus shall you say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, to be prince over my people Israel, and I have been with you wherever you have gone and have cut off all your enemies from before you. And I will make for you a name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, that they may dwell in their own place and be disturbed no more. And violent men shall waste them no more, as formerly, from the time that I appointed judges over my people Israel. And I will subdue all your enemies. Moreover, I declare to you that the LORD will build you a house. When your days are fulfilled to walk with your fathers, I will raise up your offspring after you, one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be to him a father, and he shall be to me a son. I will not take my steadfast love from him, as I took it from him who was before you, but I will confirm him in my house and in my kingdom forever, and his throne shall be established forever.’ In accordance with all these words, and in accordance with all this vision, Nathan spoke to David. Then King David went in and sat before the LORD and said, ‘Who am I, O LORD God, and what is my house, that you have brought me thus far? And this was a small thing in your eyes, O God. You have also spoken of your servant’s house for a great while to come, and have shown me future generations, O LORD God! And what more can David say to you for honoring your servant? For you know your servant. For your servant’s sake, O LORD, and according to your own heart, you have done all this greatness, in making known all these great things. There is none like you, O LORD, and there is no God besides you, according to all that we have heard with our ears.’” (1 Chronicles 17:1–20, ESV)

New Testament Reading: Luke 19:11-27

“As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. He said therefore, ‘A nobleman went into a far country to receive for himself a kingdom and then return. Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come.’ But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The first came before him, saying, ‘Lord, your mina has made ten minas more.’ And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ And the second came, saying, ‘Lord, your mina has made five minas.’ And he said to him, ‘And you are to be over five cities.’ Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ And they said to him, ‘Lord, he has ten minas!’ ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’” (Luke 19:11–27, 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’ve said this before, and I will say it again: expectations are very powerful. To have expectations that are right and true brings stability and peace even amid difficulty, but to hold false expectations in the mind and heart will certainly result in instability and conflict within. A person who holds to false expectations will eventually be confronted with this pesky little thing called reality and truth, and when that happens, they will be shaken. But a person who holds expectations that are right and true will not be so easily shaken, even when difficulties come. 

I could pile up hundreds of examples to prove the point. A child who falsely expects to go to Disney Land tomorrow will be shaken when he wakes up in the morning to find that it is not true. A woman who enters marriage expecting that it will be just like it is in the romance movies will be shaken when she is faced with reality. And a person who professes faith in Christ, believing that everything in life will be easier now that Jesus is on their side, will be shaken when they face the trials and tribulations of many kinds, of which the Scriptures so clearly speak (see 1 Peter 4:12).

The Purpose Of The Parable

Here in our text for today, we see Jesus confronting false expectations. Luke tells us that this was the reason Jesus told this parable—to correct false expectations.  

In Luke 19:11 he says, “As they heard these things, he proceeded to tell a parable…” What things did they hear? They heard that salvation had come to Zacchaeus’ house and that Christ, the Son of Man came to seek and to save the lost” (Luke 19:10). No doubt, this stirred up questions in the minds of those who followed Jesus concerning how things would go in the future. How would the son of man seek and save the lost? What would he do? When would he do it?

Luke goes on to tell us that Christ told this parable “because he was near to Jerusalem…” I trust you are aware that Jerusalem was the center of Old Covenant Israel. The temple was there. The leaders of Israel were there. As Jesus journeyed toward Jerusalem with this large crowd following after him, the excitement grew, as did the false hopes and expectations of many. 

It’s not as if Christ had not told them what would happen in Jerusalem. Three times, he said that he would suffer and die there. He also informed his followers that on the third day he would rise. Even so, many false expectations remained.

You and I can look back and see what has transpired in the 2,000 years following Christ’s death, burial, and resurrection. Furthermore, we have the New Testament Scriptures! These people did not. They were listening to Jesus’ teaching and observing his deeds. They were trying to understand what he was doing and how he would seek and save the lost, and he claimed he would do. 

What was the false expectation that many had? Luke tells us, “they supposed that the kingdom of God was to appear immediately” (Luke 19:11, ESV). Jesus told this parable to correct this false expectation: “they supposed [assumed; imagined] that the kingdom of God was to appear immediately” (Luke 19:11, ESV).

Before we dive into the parable that Jesus told, we need to look more closely at the word “appear”. Here is how one Greek dictionary defines the word translate as “appear”: “ἀναφαίνομαι: to come to a point of being visible, with focus upon the process of becoming seen—‘to come to be seen, to appear, to come into view.’” (Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 279.)

So then, what did the followers of Christ suppose or assume?  “They supposed that the kingdom of God was to appear”, that is to say, appear in a visible way, “immediately”. In other words, the false expectation was not that Christ would begin or receive his kingdom immediately but that it would appear or become visible immediately. This was the false expectation that Christ intended to correct by the telling of this parable.  

And this, dear friends, was not the first time that Christ taught on this issue. It was back in Luke 17:20 that we read these words: “Being asked by the Pharisees when the kingdom of God would come, [Jesus] answered them, ‘The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you” (Luke 17:20–21, ESV). So then, the kingdom of God was already present in the days of Jesus’ earthy ministry, but it did not, and would not soon, come in ways that can be observed. 

The Parable of the Ten Minas, as it is called, is meant to teach us something about the arrival of the visible Kingdom of God. When will the kingdom come visibly? How will it come? And what are followers of Christ the king to do until it comes? 

The Parable Of The Ten Minas

Let us now consider the parable. 

First, we will consider the nobleman, who represents Christ the King. 

It begins with these words: “A nobleman went into a far country to receive for himself a kingdom and then return.” (Luke 19:12, ESV).

A nobleman is a man who has descended from a good or noble family. Clearly, the nobleman in this parable represents Jesus Christ. He is the man who, according to the flesh, has descended from King David, to whom it was promised that he would have a son who would sit on his throne, whose kingdom would have no end. 

The nobleman of our parable represents Jesus, and the far country the nobleman traveled to must represent heaven. Jesus Christ, the son of David and the Son of God, would be killed in Jerusalem. On the third day he would rise. And then 40 days later, he would go into a “far country”, that is to say, he would ascend into the heavenly realm.  

Notice that the nobleman of our parable “went into a far country” to do what? “To receive for himself a kingdom…”  This agrees with what Jesus Christ has done. He ascended to heaven to receive for himself a kingdom. 

Once in heaven, the Scriptures tell us that the man Jesus Christ sat down at the right hand of the Father. Hebrews 1:3 says, “After making purification for sins, he sat down at the right hand of the Majesty on high…” (Hebrews 1:3, ESV). Hebrews 10:12 says, “But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God…” (Hebrews 10:12, ESV).

When did the nobleman of our parable receive his kingdom? He received it when he went into a far country. And this agrees with the experience of Christ. When did Christ receive his kingdom? He received it when he lived, died, rose again, and ascended to the far-off country of heaven. Once in heaven, he sat down on his eternal throne. He began to rule then. And from there, he rules and reigns to this present day.

When did Christ receive his kingdom? In other words, when did his kingdom—his rule and reign—begin? Answer: When he journeyed to the far off country of heaven and sat down on his eternal throne! This is why John the Baptist and Jesus Christ came preaching, “repent for the kingdom of heaven is at hand” (Matthew 3:2), that is to say, it is near. But let me ask you, brothers and sisters, when will Christ’s kingdom appear? When will Christ the King and the throne on which he sits be made visible? At his second coming. 

Listen to Hebrews 10:12 again, “But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God…” Verse 13 then says, “waiting from that time until his enemies should be made a footstool for his feet” (Hebrews 10:12–13, ESV). So then, Christ has received his eternal kingdom. He rules and reigns now. But his kingdom has not yet come “in ways that can be observed”  (Luke 17:20–21, ESV).

When will the kingdom of Christ appear? That is, when will Christ the King and his throne be made visible on earth? When he returns. To use Paul the Apostles words, “Then comes the end, when [Christ] delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:24–26, ESV).

In this parable, Christ tells us that “A nobleman went into a far country to receive for himself a kingdom and then return.” This was to correct the false expectations of many who “supposed that the kingdom of God was to appear immediately” (Luke 19:11, ESV). No, the kingdom of God will appear only after Christ the King returns after going away to heaven to receive for himself a kingdom.

Secondly, we must consider the servants in the parable. The servants must represent all who are disciples of Jesus.

Look at verse 12 again. This time, we will read through verse 13. “He said therefore, ‘A nobleman went into a far country to receive for himself a kingdom and then return. Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come’” (Luke 19:12–13, ESV). 

A “mina” was sum up money—a large sum of money. As this nobleman went away, he left these ten servants of his behind, each with a large sum of money, a mina each. And what were they to do? They were to engage in business—the business of their master. They were to further the kingdom he went away to obtain. 

This corresponds to what Christ has done. Before ascending, Christ gave his servants work to do, saying, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20, ESV). And when Christ ascended to heaven, he did not leave his servants without provision or supply to accomplish their work. “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men… And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ…” (Ephesians 4:8–12, KJV).

This parable teaches servants of Christ to use whatever gifts or resources Christ has given to them for the furtherance of his kingdom, which is present now but not yet visible. For when Christ returns, he will judge his servants. This judgment will not be a judgment unto condemnation for the believer, but a judgment it will be nonetheless. It will be a judgment unto reward or the lack thereof. It will be a judgment involving either commendation or rebuke. In 2 Corinthians 5:10, Paul speaks of this judgment, saying, “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (2 Corinthians 5:10, ESV).

This lesson is taught to us in verses 15-22 of the parable, which reads, “When he [the nobleman, and now King] returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. The first came before him, saying, ‘Lord, your mina has made ten minas more.’ And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ And the second came, saying, ‘Lord, your mina has made five minas.’ And he said to him, ‘And you are to be over five cities.’ Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ And they said to him, ‘Lord, he has ten minas!’ ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away’” (Luke 19:15–26, ESV).

This is a warning to every Christian, and especially to those called to the ministry, to not sit idly by neglecting to use the gifts and resources that Christ has given to us, but to use them diligently and to the best of our ability for the furtherance of Christ’s eternal kingdom. Those who use the gifts and graces given to them by Christ to earn a return will be commended and rewarded in the eternal kingdom. Christ will say to these, “Well done, good servant! Because you have been faithful in a very little, you shall have authority over [these] cities” (Luke 19:17, ESV). But those who are negligent in the use of their gift, either because they were lazy or afraid, will receive from Christ a rebuke. “You wicked servant!, Christ will say (Luke 19:22, ESV). And though the servant will be saved—though he will enter into to the eternal kingdom—he will lack rewards. Paul the Apostle speaks of this dynamic in 1 Corinthians 3:14-15: “If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Corinthians 3:14–15, ESV).

 Thirdly, in this parable, we must consider the citizens. These must represent the non-believing Jews of Jesus’s day. 

Look again at verse 13. This time, we will read through verse 14. “Calling ten of his servants, he gave them ten minas, and said to them, ‘Engage in business until I come.’ But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us’” (Luke 19:13–14, ESV). In verse 27, these rebellious citizens are mentioned again. This time, the King refers to them as enemies, saying, “But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me’” (Luke 19:27, ESV).

Dear friends, when Christ came the first time, he came to atone for sins and to accomplish redemption. When Christ returns with his visible kingdom, he will rescue his people (see Hebrews 9:28), and he will judge his enemies.

Who do the citizens of verse 14 and enemies of verse 27 represent? I agree with John Gill, who commenting on verse 14, say that they represent every non-believer, but especially the non-believing Jews of Jesus’ day. Gill says that the word citizens refers, 

“Not [to] those who are fellow-citizens with the saints, and of the household of God; whose citizenship is in heaven, and who are seeking the better country, and heavenly city; but the Jews, who were his own people and nation, among whom he was born, to whom he was sent and came, and had an undoubted right to the government of them: these hated him with a mortal hatred, as appeared by their [slandering of] his person in the most [vitriolic] manner; vilifying his doctrine as false; ascribing his miracles to a diabolical influence; and by persecuting his disciples and followers… and so virtually, saying, we will not have this man to reign over us: they would neither receive his Gospel, nor submit to his ordinances; but put them away from them, and judged themselves unworthy of everlasting life: and this is the language of every graceless soul; and is to be observed in their opposition to, and neglect of the truths of Christ, and his divine institutions; which are a yoke they don’t care to take upon them, though so mild and easy, and are cords which hey cast away from them. 

Dear friends, on the last day when Christ returns to consummate his everlasting kingdom, he will judge all his enemies—all who have not bowed the knee to him to honor him as King. This is what is meant by the words of the King in the parable: “But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me’” (Luke 19:27, ESV).

Conclusion

The meaning of the parable is clear. Though there were many who followed Jesus in the days of his earthy ministry who expected the kingdom of God to appear immediately, their expectations were false. The Kingdom of God was near and even in their midst, but is was “not coming in ways that can be observed…” (Luke 17:20, ESV). Christ the King inaugurated his kingdom by living, dying, rising, and then going away. But one day, he will return bodily and visibly, and he will bring his kingdom with him. Until that day, his servants have work to do. Each one must use the gifts they have been given for the furtherance of Christ’s kingdom and the building up of the body of Christ. 

Q. 58. Which is the third commandment?

A. The third commandment is, “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.” (Exodus 20:7)

Q. 59. What is required in the third commandment?

A. The third commandment requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works. (Ps.29:2; Deut. 32:1-4; Deut.28:58,59; Ps.111:9; Matt. 6:9, Eccles. 5:1; Ps. 138:2, Job 36:24; Rev. 15:3,4; Rev. 4:8)

Scripture Reading: Psalm 29

“A PSALM OF DAVID. Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness. The voice of the LORD is over the waters; the God of glory thunders, the LORD, over many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaks the cedars; the LORD breaks the cedars of Lebanon. He makes Lebanon to skip like a calf, and Sirion like a young wild ox. The voice of the LORD flashes forth flames of fire. The voice of the LORD shakes the wilderness; the LORD shakes the wilderness of Kadesh. The voice of the LORD makes the deer give birth and strips the forests bare, and in his temple all cry, ‘Glory!’ The LORD sits enthroned over the flood; the LORD sits enthroned as king forever. May the LORD give strength to his people! May the LORD bless his people with peace!” (Psalm 29, ESV)

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

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Introduction

As we move on now to consider the third of the Ten Commandments, I would like to remind you of something that we learned a while ago. Some time ago, we asked the question, “What did God at first reveal to man for the rule of his obedience?” Answer: “The rule which God at first revealed to man for his obedience, was the moral law” (BC 45). And then we asked, “Where is the moral law summarily comprehended?” In other words, where is this moral law revealed most clearly? Where is it summarized? Answer: “The moral law is summarily comprehended in the Ten Commandments” (BC 45). 

As we study each of the Ten Commandments, we must remember that they are a summary of God’s moral law. And what is a summary? A summary is a brief statement or account of the main points of something. When you read a summary of something, you understand that there is more to consider. You are only getting a little taste. There is more to be had. We must remember that the Ten Commandments are a summary of God’s moral law.

Remembering this should help us to think more deeply about the Ten Commandments. I’m afraid our tendency is to think of them very superficially. So, for example, we think that if we refrain from carving a little figure and bowing down to it, then we have kept the second commandment. But is that all the second commandment requires and forbids? No! Contemplating the commandment carefully and considering how the rest of Scripture develops the second commandment shows us that more is forbidden and required than that. In fact, “The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances, as God has appointed in His Word.” And it “forbideth the worshipping of God by images, or any other way not appointed in His Word.”

The third commandment is, “Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.” This commandment is often understood very narrowly. What do most people assume the third commandment forbids? They assume it forbids using God’s name as a swear word. Does it forbid that? Of course it does! But the third commandment requires and forbids more than this, and our catechism is helpful to set us off in the right direction. 

In previous sermons, I told you that the first commandment is about who we are to worship, God alone! The second commandment is about how we are to worship, not with images, and not as we wish, but in obedience to what God has prescribed. And now we must see that the third commandment is about the attitude of worship. We are to revere God. We are to honor his name. We are to worship him from the heart. 

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Baptist Catechism 59

So, what is required in the third commandment? “The third commandment”, which is, “Thou shalt not take the name of the Lord thy God in vain”, “requireth the holy and reverent use of God’s names, titles, attributes, ordinances, words, and works.”

To “take the name of the Lord” is to pick it up and use it. To take something in vain, is to pick it up and use it carelessly and without thought of its significance. This we must never do with God’s name. 

Now pay careful attention to how our catechism directs us to think beyond the formal names of God only, and also of “titles, attributes, ordinances, words, and works.” All of these things are to be handled with reverential care because they reveal God. We are not to handle any of these things carelessly, thoughtlessly, or vainly.  

Not only are we to use the name “God”, carefully, but also his titles such as “Lord” and “Father”. When we speak of God, his nature, and his attributes, we must handle those with caution, too, lest we misrepresent God. And his ordinances are also to be taken up with great care, for they reveal truths about him as well. When we come to the Lord’s Table, for example, we are to come with reverence, for God and Christ are revealed here. His word is to be handled with care. So too are his works. This means that we are even to handle God’s creation with reverence, for the heavens and earth declair the glory of God. When we look upon a beautiful sunset, we should do so with reverence, brothers and sisters. We should be moved to praise, for something of the name of God is revealed in the sunset. And all of this also applies to the person and work of Christ, for through his words and works, he has revealed the name of the Father to us. Christ speaks to God in John 17:6, saying, “I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word” (John 17:6, ESV).

This is why I have said that the third commandment has to do with attitude. God alone is to be worshipped. He is to be worshipped in the right way—according to his word. But he is also to be worshipped with the right attitude. This is what the third commandment is getting at. 

Think of our worship. When you assemble with the church on the Lord’s Day, you are indeed coming to worship the one true God. And you are doing it in the right way as we worship together in the way that God has prescribed. But you know as well as I do that it is possible to have the wrong attitude in worship. Sometimes, we are very distracted. Sometimes, we are careless. Sometimes, we come to the Lord’s Table, for example, without thinking of its significance or discerning the sin in our own hearts. The worship might be done right (technically), but if it is approached vainly by the worshipper, then it is not pleasing to the Lord. God demands more, brothers and sisters. He wants our hearts and minds.

We “take the name of the Lord” not only when we speak his name with our lips but anytime we engage with him and his revelation of himself to us. Never should we approach him or speak of him in vain, but always with reverential honor and fear. 

Think of this, dear brothers and sisters. You took the name of God upon you in the moment that you believed in Christ. He adopted you as his own. You are now a beloved child of God. You bear his name just like a child bears the name of her parents. You know that every parent wishes to have the family name honored. And so it is with God. 

And so you see that the command to “not take the name of the Lord thy God in vain” is about more than not using God’s name as a swear word. When a Christain lives in sin, they violate the third commandment. When a Christian partakes of the Lord’s Supper carelessly, they violate the third commandment. When a Christian sits under the ministry of God’s most Holy Word but pays little attention to it or has no intention to obey, they violate the third commandment.

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Conclusion

This commandment is about attitude. It is warning us against the evil of approaching God—in all of the ways that he makes himself known to us, be it through his names, titles, attributes, ordinances, words, or works—in a careless and irreverent manner.

Prepare your hearts for worship, brothers and sisters. Come to worship with love for God and reverence in your hearts. And prepare your hearts day after day, for we God’s children. We bear his name. And we are to testify to the goodness of his name as we live in his world through which he makes himself known.  

“Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness.” (Psalm 29:1–2, ESV)

Old Testament Reading: Exodus 22:1–15

“If a man steals an ox or a sheep, and kills it or sells it, he shall repay five oxen for an ox, and four sheep for a sheep. If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him, but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. If the stolen beast is found alive in his possession, whether it is an ox or a donkey or a sheep, he shall pay double. If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field and in his own vineyard. If fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he who started the fire shall make full restitution. If a man gives to his neighbor money or goods to keep safe, and it is stolen from the man’s house, then, if the thief is found, he shall pay double. If the thief is not found, the owner of the house shall come near to God to show whether or not he has put his hand to his neighbor’s property. For every breach of trust, whether it is for an ox, for a donkey, for a sheep, for a cloak, or for any kind of lost thing, of which one says, ‘This is it,’ the case of both parties shall come before God. The one whom God condemns shall pay double to his neighbor. If a man gives to his neighbor a donkey or an ox or a sheep or any beast to keep safe, and it dies or is injured or is driven away, without anyone seeing it, an oath by the LORD shall be between them both to see whether or not he has put his hand to his neighbor’s property. The owner shall accept the oath, and he shall not make restitution. But if it is stolen from him, he shall make restitution to its owner. If it is torn by beasts, let him bring it as evidence. He shall not make restitution for what has been torn. If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution. If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee.” (Exodus 22:1–15, ESV)

New Testament Reading: Luke 19:1-10

“He entered Jericho and was passing through. And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. And when Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down, for I must stay at your house today.’ So he hurried and came down and received him joyfully. And when they saw it, they all grumbled, ‘He has gone in to be the guest of a man who is a sinner.’ And Zacchaeus stood and said to the Lord, ‘Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.’ And Jesus said to him, ‘Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost.’” (Luke 19:1–10, 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.

Introduction

It was back in Luke 18:18-23 that we encountered the sad story of the rich young ruler who, after asking Jesus the question, what must I do to inherit eternal life (Luke 18:18), and after receiving Jesus’ reply (Luke 18:20-22), walked away very sad because he was extremely rich (Luke 18:23). Since then we have encountered two very happy stories involving the conversion and salvation of two individuals. In Luke 18:35-43, we are told that Christ healed a blind beggar. Luke reports that the man cried out to Jesus for mercy, that Christ spoke to him, saying, “‘Recover your sight; your faith has made you well.’ And immediately he recovered his sight and followed him, glorifying God. And all the people, when they saw it, gave praise to God” (Luke 18:42–43, ESV). Here in Luke 19:1-10, we hear of the conversion and salvation of another man—a wealthy tax collector named Zacchaeus. 

Please imagine these three men—the rich young ruler, the blind beggar, and the tax collector—standing side by side. Now I ask you, which of these three would the Jews of Jesus’ day have expected to have the favor of God on them and life eternal? No doubt, it would be the rich young ruler.  This man was wealthy, powerful, and religiously devout (at least in an external way). Many in Jesus’ day would have considered the poor blind man to be cursed of God. Most Jews would have dispised the tax collector. Tax collectors were viewed by the Jews as traitors, given their willingness to work for the Roman Government. Many tax collectors were extortioners—they would take even more than what Rome demanded in order to enrich themselves—and so they were greatly despised by the people.

Luke set the stories of the rich young ruler, the blind beggar, and Zacchaeus the tax collector side by side in his Gospel to teach us a lesson. As we consider these stories we learn what is required to enter the kingdom of Christ and obtain eternal life. As we consider these stories we see that it is not the self-righteous or those who possess earthy power and wealth who will enter Christ’s kingdom and have life eternal, but the humble, lowly, repentant, and faithful ones. He we learn that to obtain life eternal one must see their need for Christ, cry out to him for mercy, turn from their sins, and follow after him, trusting him for the forgiveness of their sins, and in so doing, receiving the gift of life everlasting. 

You are probably accustomed to hearing the good news that salvation comes to those who turn from their sins to trust in Jesus, but to many of the Jews of Jesus’ day, and to many who do not believe in Christ today, this teaching sounds radical. The prevailing notion is that it is those who are good and righteous in themselves who will enter into life eternal. These stories prove that idea wrong. The truth is, it is only those who are humble and contrite, who see their need for a savior and recognize that Jesus is the Savior, who turn from their sins to trust in him, who will inherit life everlasting in the blessed presence of God. 

The Story Of Zacchaeus The Chief Tax Collector

The story of Zacchaeus is very instructive. 

 What do we know about this man, Zacchaeus?

In verses 1 and 2 of our text, we learn that he lived in or near the town of Jericho. This town was on the road leading up to Jerusalem. It was very wealthy a and pleasant place to live. We are also told that Zacchaeus was a chief tax collector. At this time in history, the land of Israel, and the Jews who lived there, were under Roman occupation. As it is in every nation, the Romans required those who lived in their domain to pay taxes. These taxes would be collected by men appointed as tax collectors. The Jews despised Jewish tax collectors because they worked for the enemy. They were regarded as traitors. Zacchaeus was a chief tax collector. This means he was a high-ranking tax collector who had been placed in charge of other tax collectors. For this, he must have been doubly despised. Furthermore, Luke tells us that Zacchaeus was rich. Judging by what is said in the remainder of this passage, I think it is safe to assume that he gained at least some of his wealth dishonestly and by taking advantage of others. 

What did Zacchaeus do in this story?

In verse 3 we read, “And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature” (Luke 19:3, ESV). I can relate to Zacchaeus on this level—he was a short man. He wanted to see who Jesus was, but he could not. The crowds were too large and he could not see over them to get a glimpse of Jesus. In verse 4 we read, “So he ran on ahead and climbed up into a sycamore tree to see [Jesus], for he was about to pass that way” (Luke 19:4, ESV). 

One question we should ask is, what was the condition of Zacchaeus’ heart or soul as he went to these great lengths to catch a glimpse of Jesus? I do believe that at this point, Zacchaeus was merely curious about Jesus. As you probably know, many of those in the crowd who followed Jesus at this point in his ministry would fall away from him when he went to the cross. Clearly, many in the crowds were only curious about him. Some hoped that he would do great things, but their hopes were worldly. They had no place in their minds and hearts for a Savior who would suffer and call his followers to do the same, and so they fell away when he went to the cross. These did not possess true, lasting, and saving faith. Into which category should we place Zacchaeus? I do believe that at this moment in time—the moment in time wherein Zacchaeus ran ahead of the crowd and climbed up into a sycamore tree—he was driven, not by true faith, but by curiosity.  

What did Zacchaeus do? Being driven by curiosity, he ran ahead of the crowd and climbed up in a sycamore tree, for the Lord he wanted to see. 

The real question is not, what did  Zacchaeus do to catch a glimpse of Jesus, but what did the Lord do for Zacchaeus to enable him truly to see?

In verse 5 we read, “And when Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down, for I must stay at your house today’” (Luke 19:5, ESV). These are precious words. Notice a few things about them: 

One, the thing that makes all the difference in this story is not that Zacchaeus saw Jesus, but that Jesus saw Zacchaeus. Of all the people surrounding him, Jesus fixed his eyes on Zacchaeus. Had this not happened, Zacchaeus would have remained just one person in a large crowd who had the privilege of seeing Jesus Christ with his natural eyes. If on that day, Zacchaeus was blessed to fix his eyes on Jesus, but Jesus did not fix his eyes on him, this story would have never been told and we would not know this man’s name! The important thing is not that Zacchaeus saw Jesus, but that Jesus fixed his eyes on him.

Two, Jesus did not merely see Zacchaeus, he called him by name. Zacchaeus did not know Jesus. Luke made this clear in verse 3 when he said that Zacchaeus “was seeking to see who Jesus was…” (Luke 19:3, ESV). Zacchaeus did not know Jesus, but Jesus knew him and called him by name. 

Three, Jesus did not only call out to Zacchaeus by name, he called him to himself. “Zacchaeus, hurry and come down, for I must stay at your house today.” 

This is the call that every true disciple of Jesus has received. What matters first and foremost, is not that we see Jesus, but that Jesus sees us. In eternity, he fixed his eyes on those given to him by the Father. For these, Christ died. And at the appointed and acceptable time, he effectually calls these by name to himself through the preaching of the gospel and by the working of the Holy Spirit.

And what do all who are effectually called by Christ do? How do they respond? They respond in the same way that Zacchaeus responded to the call of Christ. In verse 6 we read, “So he hurried and came down and received [Jesus] joyfully” (Luke 19:6, ESV).

I appreciate the words of Matthew Poole as he reflects on this text:

“Christ’s looks are healing looks”, he says. “There went virtue along with them to convert Zaccheus, though a [tax collector], and to recover Peter, who had denied his Master; but they must be such looks as carried with them a design to do good to souls. Christ looked upon thousands to whom his looks conveyed no spiritual saving grace. He that could heal by the hem of his garment touched, could change a heart by his look. How good a thing it is to be near the place where Christ is, whatever principle brings men [there]! Provided men come not as the Pharisees used to come, to execute their malice. Zaccheus was brought to the bodily view of Christ out of mere curiosity, but being there he [received] a saving look from him. How many have had their hearts changed by gospel sermons, who never went to hear the preachers with any such desire or design! Christ’s design may be executed in the conversion of sinners, though not ours. He is found of them that seek him not, and of those that inquire not after him. Preparatory dispositions in us are not necessary to the first grace. God can at the same time prepare and change the heart. Zaccheus is the first man we read of to whose house Christ (not asked) invited himself, and in it did more for Zaccheus than he expected. Oh the freeness and riches of Divine grace… which [seeks] not a worthy object, but makes the object worthy, and therefore [loves] it. What a word was this, Come down; for to-day I must abide at thy house!” 

A little later Poole remarks, “Curiosity carried Zaccheus up, but love to Christ [brought] him down; he therefore makes haste to come down, and he [receives] Christ joyfully, glad to entertain such a guest. When Christ [comes] to any soul, he never brings any sorrow to it, nor any thing but glad tidings.”

What a wonderful scene this is! What mercy and grace displayed by Christ the King! He fixed his eyes on this rich man and called him to himself. This, dear friends, proves the point that was made back in Luke 18:24-27 which concluded the sad encounter that Jesus has with the rich young ruler. “Jesus, seeing that he had become sad, said, ‘How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.’ Those who heard it said, ‘Then who can be saved?’ But he said, ‘What is impossible with man is possible with God’” (Luke 18:27, ESV). Here Christ shows us what is possible with God. When Christ fixed his eyes on this rich man and called by name to himself, he did not walk away sad, but “hurried and came down and received [Jesus] joyfully” (Luke 19:6, ESV). 

How would you expect the crowds that followed Jesus to respond to this event? Would you not expect them to rejoice? In verse 7 Luke tells us that “And when [the crowds] saw it, they all grumbled, ‘He has gone in to be the guest of a man who is a sinner’” (Luke 19:7, ESV). It is true. This man was a sinner. But Christ went into his house, not to join him in his sin, but save him from his sin and to sanctify him further, for this was his mission. Those who grumbled and complained about this only showed how blind they were cornering the mission of the Messiah.

When Christ called Zacchaeus to come down out of the tree, we are told that he “hurried and came down and received [Jesus] joyfully” into his home. This was a very good start. But Zacchaeus demonstrated that his faith in Christ was true when he added repentance to this warm and joyous reception of Jesus. In verse 8, we read, “And Zacchaeus stood ”as if about to make a confession or vow, “and said to the Lord, ‘Behold, Lord, half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.’” (Luke 19:8, ESV)

Notice three things about the confession Zaccaeous made: 

One, he called Jesus “Lord”. Those who wish to have Jesus as Savior must have him as Lord. As the Apostle Paul says, “if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, ESV). To have Jesus as Savior, he must be Lord. And Lords are to be obeyed. 

Two, the rich man, Zacchaeus, demonstrated that he had been freed from the sins of covetousness and greed that once consumed his heart when he showed concern for the poor. “Behold, Lord, half of my goods I give to the poor.” Nowhere do the Scriptures command that a rich man sell half his goods and distribute them to the poor. Zacchaeus made this decision of his own free. And this he was able to do because he had been regenerated and redeemed. True disciples of Jesus Christ will not live for themselves. No, they will imitate the Savior and live for the glory of God and the good of others. When Zacchaeus vowed to sell half his goods and give to the poor, he showed himself to be a true disciple of Jesus. 

Three, Zacchaeus the sinner, demonstrated true repentance when he said, “if I have defrauded anyone of anything, I restore it fourfold.” To defraud is to steal money or possessions through deception. The tax collectors of Jesus’ day were notorious for this. Zacchaeus turned from this sin and vowed to pay restitution for his past sins in obedience to the law of Moses. Even here, Zacchaeus went above and beyond. According to Leviticus 6:5, those who stole in the way that Zacchaeus did were to restore whatever was taken along with a fifth. This would require someone who stole $100 dollars to make restitution by paying back $120. But Zacchaeus vowed to pay restitution to all he had defrauded by paying four times the amount. This is what was required of those who stole sheep in the Exodus 22 passage that was read earlier. Zacchaeus demonstrated that his faith in Christ was true by turning from his sin and resolving to sin no more in the future. More than this, he vowed to right the wrongs he had done to others in the past. True disciples of Jesus should have this same impulse. As I say this, I’m mindful of the fact that some with tender consciences will be tempted to press this principle too far by attempting to remember every sin they have ever committed against everyone so they might repent before God and man. I do not think this is possible or required of followers of Jesus. But it may be that there is some work for you to do in this regard. If you stole from others in the past and have the ability to make repayments, it would be good for you to do so. If you were cruel to others in the past and have the opportunity to repent before God and man and to ask for forgiveness, Christ would be glorified in this and I trust your soul would be blessed. If you are struggling with a tender conscience concerning past sins, it might be wise for you to speak with a pastor to receive counsel concerning whether or not it would be appropriate to seek forgiveness from others or to attempt to make restitution for past sins. 

Here is the main thing to see: Zacchaeus showed that his faith in Christ was true when he added a confession that Jesus is Lord, repentance, and obedience to his joyous reception of Jesus. Clearly, Christ considered his profession of faith to be true. In verse 9 we read, “And Jesus said to him, ‘Today salvation has come to this house, since he also is a son of Abraham’” (Luke 19:9, ESV).

Some will attempt to interpret the words, “Today salvation has come to this house” to mean that every member of Zacchaeus’ household was saved because of his profession of faith. To take this view is to read something into the text that is not there. Furthermore, to take this view would contradict the rest of Scripture. Salvation does not come to children because their parents believe, but to all individuals who turn from their sins to trust in Jesus. Salvation came to the house of Zacchaeus because Zacchaeus turned from his sin to trust in Christ and was therefore saved. His salvation would have, no doubt, been a great blessing to each member of his household as they would witness his repentance and faith and hear him testify concerning the gospel of Jesus Christ. 

 When Christ said, “Today salvation has come to this house, since he also is a son of Abraham”, it must mean, that Zacchaeus had proven himself to be a true son of Abraham. Zacchaeus was a Jew. He was a fleshly descendant of Abraham from birth. Given his profession, many Jews would have regarded him as a traitor to the nation—an outcast. But when Zacchaeus received Christ, confessed him as Lord, and turned from his sins, he showed himself to be a true child of Abraham because he had possessed the faith of Abraham, that is to say, faith in the Messiah who descended from him. 

There is irony here. The rich young ruler of Israel appeared to be a true child of Abraham given his external piety and unrelenting devotion to the nation of Israel, but he was not. In his self-righteous pride and greed, he walked away from Jesus dejected and very sad. But the rich man, Zacchaeus, the traitor and sinner, he was a true child of Abraham. Salvation came to his house, and not to the house of the rich young ruler. Why? Because Christ called him to himself and opened his eyes to enable him to see his sin and his need for a Savior. Zacchaeus, being driven by curiosity, wanted to catch a glimpse of this famous man named Jesus. But Jesus graciously gave him much more. He opened his spiritual eyes and enabled him to see and confess Jesus as Lord. Zacchaeus knew he was a lost sinner and rejoiced when he was found by Jesus. The rich young ruler could not see that he was a lost sinner, and neither could he see that Christ was the Savior God had provided. 

This interpretation I have provided is confirmed by the concluding words of Christ. Look at verse 10: “For the Son of Man came to seek and to save the lost” (Luke 19:10, ESV). Who is the one who does the seeking? It is not us, but Christ! And who does he seek and save? Jesus saves lost sinners. Those who believe they are righteous in and of themselves will never see their need for Jesus. But those who, by God’s grace, can see their sin and misery will respond in repentance and faith when Christ the Savior calls them by name. Christ said something very similar in Luke 5:32: “I have not come to call the righteous but sinners to repentance” (Luke 5:32, ESV). By this he means, there are no righteous people. Those who think they are righteous will never be saved. But those who, by God’s grace, are able to see their sin and misery, their need for a Savior, and that Christ is the Savior, these are the ones who will be saved when Christ calls them to himself by his word and Spirit. All of this is beautifully illustrated in the conversion and salvation of the wealthy tax collector, Zacchaeus. 

Application

I’ll conclude this sermon with a few suggestions for application.

Firstly, I would urge you to ask the question, am I merely curious about Jesus or am I a disciple of his? There were many curious people in the crowds that followed Jesus, but very few were true disciples—very few were saved from their sin and misery. Zacchaeus was curious before he was saved. And it may be that you are here today sitting under the ministry of the word because you are curious. I pray that Christ would call you to himself and that you would be saved.  

Secondly, I would urge you to consider that true disciples of Jesus confess him as Lord, turn from their sins, and no longer live for themselves but for the glory of God and the good of others. Our Lord and Savior Jesus Christ did not live for himself but for the glory of God and the good of others, and surely his disciples will seek to imitate him. Dear brothers and sisters, you have confessed Jesus is Lord! Are you obeying him as Lord?  You claim to be a follower of his. Are you learning from him and striving to obey his teaching, in the strength God supplies? 

Thirdly, brothers and sisters, are you eager to see Christ call sinners to faith and repentance, or will you grumble and complain like those who were self-righteous in the crowd who said, “He has gone in to be the guest of a man who is a sinner” (Luke 19:7, ESV). If Jesus, “the Son of Man came to seek and to save the lost” (Luke 19:10, ESV), then his followers should rejoice whenever the lost are found by him and saved.

Baptist Catechism 56 & 57

Q. 56. What is forbidden in the second commandment?

A. The second commandment forbideth the worshipping of God by images, or any other way not appointed in His Word. (Rom. 1:22,23; Deut. 4:15,16; Matt. 15:9; Col. 2:18)

Q. 57. What are the reasons annexed to the second commandment?

A. The reasons annexed to the second commandment, are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship. (Ps. 45:11; Ex. 34:14; 1 Cor. 10:22)

Scripture Reading: Deuteronomy 4:15–19

“Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a carved image for yourselves, in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the air, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth. And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven.” (Deuteronomy 4:15–19, ESV)

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

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Baptist Catechism 56

Why are we forbidden from worshipping God using images? I suppose the most simple answer would be, because God said so! And that would be correct and sufficient. But I think we can say more. Why no images? Well, it is because God is a most pure spirit. He is invisible. He is infinite. There are no boundaries to God that lines on a paper or edges to a sculpture could accurately represent. An image—no matter how grand or beautiful—is incapable of communicating the truth about God, for he is boundless. Every image that man makes in an attempt to represent him is a lie, therefore.

This is what Deuteronomy 4:15-19 warns against. Hear it again.  “Therefore watch yourselves very carefully. Since you saw no form on the day that the LORD spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a carved image for yourselves, in the form of any figure… And beware lest you raise your eyes to heaven, and when you see the sun and the moon and the stars, all the host of heaven, you be drawn away and bow down to them and serve them, things that the LORD your God has allotted to all the peoples under the whole heaven.” (Deuteronomy 4:15–19, ESV)

You would do well to notice that all images are forbidden. The people of Israel were warned against making any carved images, “in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth”, etc. In other words, they were forbidden from attempting to make an image of God, and they were also forbidden from making images of created things to represent God.

You remember the episode of the golden calf, don’t you? The Hebrews had barely escaped the Egyptians when they, with Aaron at the lead, gathered gold and made a calf to bow down to it. I do not doubt that they wished to give worship to the God who had redeemed them. At least it seems like that was Aaron’s desire. But where did they go astray? They made an image. It is understandable, isn’t it? These people were raised in Egypt. This is how the Egyptians worshipped. And so this is how they wanted to worship. Their actions are understandable, but they were inexcusable, for God had already commanded them not to make images. It was in Exodus 20:23 that the LORD said, “You shall not make gods of silver to be with me, nor shall you make for yourselves gods of gold.” The episode involving the golden calf happened after that. 

I have already warned you in previous sermons about our propensity to worship the creation rather than the Creator. That is clearly forbidden in the first commandment. Here the warning is a bit more nuanced. Not only are we forbidden from worshipping the creation instead of the Creator, we are also forbidden from worshiping the Creator with images of created things. 

So I will return to the question of why? Why no images? Answer: because all images of God, or all images used to represent God, are a lie. They are incapable of telling us the truth about him. They portray God as physical when he is truly spiritual. They confine God to a locality when in reality he is omnipresent. Images limit the One who is infinite and beyond measure. In brief, images make God small in the hearts and minds of those who see them. They bring God down and make him into an object to be manipulated and controlled by the hands of men and formed according to their wills and imaginations. 

Some may push back saying, but the artist knows that God is not really bound by the image. And the worshipper understands that these are merely representations of the infinite one. Do they? Do they understand this? And the question is not so much what the artist understands, but what the artist communicates to others. Will future generations understand when they run to images rather than to the Word of God to understand the truth regarding who God is. 

And be sure of this, they will certainly run to the images, and not to the Word of God, for images appeal much more strongly to our fleshly desires than does God’s Word. Images appeal to the mind of man, for an image can be understood. Images appeal to the heart of man, for an image may be crafted to suit one’s desires.  And images appeal to the will of man, for an image is under our control. We are able to manipulate it, take it where we wish, and use it as we wish. But the God who has revealed himself in history and in the scriptures is beyond our comprehension. He claims Lordship over us. He demands that we conform to his will and desire what he desires, for he has made us – we have not made him. 

No images of God are to be made. And neither are we to make images of earthly things to represent God. Both approaches are incapable of telling the truth regarding God, but will always tell a lie, leading to false beliefs concerning his nature. 

So what about images of Jesus? Should we have them? This is a controversial question. It didn’t used to be amongst protestants and the Reformed. In times past most protestants stood unified against Rome and their use of images of Christ in worship. But today, few protestants even stop to ask, should we make images of Jesus?

Some say, no, never. Others say, no, certainly not for use in worship (but perhaps for other purposes). And still others say, yes, it is permitted, for nowhere do the scriptures say “thou shalt not make an image of Jesus”. Those who are of this last opinion will reason thus: since the Son of God took on flesh in the incarnation, we are therefore free to make images of him, for he is the image of the invisible God. 

But let’s think about this. I have a series of questions for you. 

One, is Jesus to be worshipped? Answer: yes, he is to be worshipped. God the Father is to be worshipped through faith in him. But Jesus is also be worshipped.

Two, do we worship Jesus Christ according to his divinity or his humanity? Answer: We worship Jesus because he is divine. In Jesus, there are two natures, the human and the divine. And it is the person of the Son, the second person of the Triune God, who is the person, or acting subject, in Christ. 

Three, do images of Jesus communicate the truth regarding the object of our worship, or do they tell a lie. Answer: they most certainly tell a lie. They do with Jesus, who was and is the Son of God incarnate, the very same thing that images of God do. They misrepresent him. They limit him. They mislead.

It is not difficult to demonstrate that images of Jesus are misleading. 

For one, no one knows what Jesus looked like. No one who saw Jesus in the flesh decided to draw pictures of him or to carve statues of him. Think about that for a moment. Why didn’t they? If it was so important for the church to have images of Jesus to remember him by, then why was this not a priority to the eyewitnesses of Jesus? They did not paint or carve, brothers and sisters. They wrote. And I cannot help but think that the second commandment had something to do with that. We don’t have any pictures of Jesus dating back to the first century, so no one knows what he looked like. This means that every picture you have ever seen of Jesus is false. Some are probably more accurate than others. It is all but certain that he did not have blond hair and blue eyes! But all are wrong. No one is correct. And yet Jesus is to be worshipped. 

Two—and I think this is even more significant—every picture of Jesus is misleading because a picture can only portray his human nature, and not his divine nature, and yet we know that “two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man” (2LBC 8.2). And I ask you, how do we know this? How do we know that in the one Christ there are two natures, human and divine? Did any of you learn that from looking at an image? Of course not. We know this to be true from the Word of God.

So you are recognizing a common theme, I hope. How can we come to know and worship God in truth? Through special revelation, and not images. And how can we come to know and worship Christ in truth? Again, through special revelation (i.e. the scriptures) and not images.

So what is my view regarding images of Christ? Certainly, they are never to be used in worship. Never should we pray to them, or to God and Christ through them. This is a clear violation of the second commandment. And concerning images of Jesus in movies, manger scenes, and children’s story Bibles — I would urge you, brothers and sisters, to think very carefully about them. My convictions have changed over the years leading me to say that I will not have them in my home. I would urge you to come to the same conclusion, but will also acknowledge that godly men and women do disagree on this application. 

So how will we teach our children and others about Jesus then if not with pictures? Brothers and sisters, we are to teach the whole truth concerning the whole Christ from the Word of God. We are to say what the scriptures say. Things like this: “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (Colossians 1:15–16, ESV). Imagine trying to communicate that with an image. Or better yet, imagine trying to form an image that will not distort that truth. 

And how are we to remember Christ and the work that he has accomplished for us if not with pictures? Answer: We are to remember him in the way that God has commanded, through Word and Sacrament. God has given to us baptism and the Lord’s Supper as visible signs which remind us of the work that Christ has accomplished for and done in us. And it is the Word of God that explains their meaning.   

You are probably recognizing that this comes back to the question, how is God to be worshipped? Is it the normative principle that we are to adopt — the one that says, we are free to worship as we wish provided that God’s word does not directly forbid it? Or is it the regulative principle that we are to adopt — the one that says, we are free to worship God in the way that he has commanded, not more or less? This second view is ours.  

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Baptist Catechism 57

As we begin to move now to a conclusion I would like to briefly address Baptist Catechism 57 which asks, “What are the reasons annexed [added]to the second commandment?”

The second commandment is, in brief, “You shall not make for yourself a carved image”, but in verses 5-6 of Exodus 20, and in verses 9-10 of Deuteronomy 5, we find that God states his reason for this commandment with the words, “for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:5–6, ESV).

And our catechism is right to summarize the reasons for the second commandment in this way: “ The reasons annexed to the second commandment, are, God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship.” In other words, God says “for I the LORD your God am a jealous God…”, etc. because of “God’s sovereignty over us, His propriety in us, and the zeal He hath to His own worship.”

Some are disturbed by the words, “for I the LORD your God am a jealous God…” Many assume that all jealousy is sinful, and so it sounds very strange to hear God say, I “am a jealous God.” But is all jealousy sinful? No, it is not. Just as there is a difference between righteous anger and unrighteous anger, so too there is a difference between righteous jealousy and unrighteous jealousy. Jealousy is sinful when it is covetous. It is sin to be jealous of what others have wishing that it belonged to you! But it is right to be jealous for what is yours. If I say to you, I am jealous for my wifes’ faithfulness, I have not confessed sin to you, have I? Nor have I claimed that she has sinned. I have only said that she is mine, and I am hers, and I am eager to keep it that way. Now, even righteous jealousy like this can overflow its proper and reasonable bounds and become a consuming passion. But our God is not driven by passions. And neither is he jealous for things that are not rightfully his. His jealousy is not like ours tends to be, therefore. No, his jealously is perfectly right and pure.

So what is God jealous for? Answer: worship from his creatures. Just as it is right for a husband to be jealous for his wife’s faithfulness, and a wife to be jealous for her husband’s faithfulness, so too it is right for God to be jealous to have worship from his creatures. Or to put it in a more shocking way, God would sin if he was not jealous for the worship of his name. It is only right that he be worshiped, and it is a great evil when he is not, for he is our God, and we are his creatures. And this is especially true of those whom he has redeemed. We owe him worship, brothers and sisters. We owe him worship that is true, for he is our Creator and Redeemer. He is sovereign over us. He is our Lord and king. He has propriety in us, meaning, he has the right to call us to conform to his will. And he is zealous to be worshipped. And this is right. It is right for God to have as his highest aim the glory of his name, for he is God.