2023.12.02 Hopewell @Home ▫ Matthew 5:6

Read Matthew 5:6

Questions from the Scripture text: Who are blessed in Matthew 5:6? For what do they hunger? What else do they do for righteousness? What will be done for them?

What difference does Christ make in the heart of a believer? Matthew 5:6 prepares us for the morning sermon on the Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that Christ changes the objects of a believer’s hunger and thirst, while feeding the believer and guaranteeing his full satisfaction.

There was a contentedness with God in the meekness of Matthew 5:5, but we remember from Matthew 5:4 that it is accompanied by a holy discontentedness with ourselves. In this life, we simply are not righteous like we ought to be (and neither are others toward us). If our hunger and thirst is for righteousness, we will be constantly hungry and thirsty (Matthew 5:6a)! This simply isn’t the new heavens and earth in which righteousness dwells (cf. 2 Peter 3:13). 

Formed. The blessed man has been given a new, holy nature. He is both set apart by God and brought out of himself and into Christ (cf. Romans 6:3–4, Romans 8:16–17). This is sometimes called positional sanctification. Though his sin remains in him (cf. Romans 7:17–23), he is not in his sin. The Spirit of God leads him in a life that is against his remaining sin (cf. Romans 8:9–14). All of this means that the believer has had a “hunger and thirst” transplant. Everyone is hungry for something. And now the believer hungers and thirsts for righteousness—both in his own character and in the whole heavens and earth. The believer longs that both he, and all creation, would be as Christ is rightfully owed that they would be.

Fed. If we think of positional sanctification as being formed, then we might think of progressive sanctification as being fed. The blessed man has already found Christ to be fully satisfying. And Christ, Who is perfectly righteous in Himself, more and more works out that righteousness in the character and conduct of the Christian. As the hunger that He gives us corresponds to the work that He does in us, we enjoy the goodness of Christ all our life long. He feeds our hunger.

Filled! This hunger and thirst won’t just be fed. It will be satisfied. Positional sanctification and progressive sanctification always end in glorification. The work completed in us. The resurrection, together with a new heavens and new earth in which righteousness dwells. Never again sinning and never again sinned against.

But there is also a filling that is in the present. Those who hunger and thirst for righteousness find that Christ Himself is satisfying already. We even praise God that He is completely satisfied with us in Christ. 

But there is also a filling that is in the future. God, Who loves us with adopting love, is not satisfied to leave us as we are. He is determined to conform us to the image of His Son (cf. Romans 8:29).  Therefore, we are not satisfied to remain as we are. Trying to live in a manner that is content with remaining sin is a common mistake of our antinomian age. But the promise in Matthew 5:6 is set in the future. They shall be filled. Our happiness is forward-looking to glory. 

Here is a marvelous guarantee: we in whom the Spirit has created this hunger shall ultimately be filled. The work that He has begun in us WILL be completed (cf. Philippians 1:6). We WILL be conformed to Christ’s image (cf. Romans 8:29–30). And even as we purify ourselves as He is pure, we are doing this precisely because we have that assured hope that we will be like Him (cf. 1 John 3:2–3).

In what ways do you find yourself hungry and thirsty for righteousness? How should your hunger and thirst respond to Christ Himself? When have you enjoyed this satisfaction recently? How will you aim to be enjoying it? How should your hunger and thirst respond to your current progress in sanctification? How have you been doing so? How do you intend to do so? How should your hunger and thirst respond to your remaining sin? How have you been doing so? How do you intend to do so? How should your hunger and thirst respond to the world as it currently is? How will you pray, if you desire the world to be filled with righteousness? What are you doing unto that end?

Sample prayer:  Lord, we thank You for giving us Christ’s own desire for righteousness. Thank You for the grace by which You are feeding that hunger in our lives by growth in holiness. And thank You for the certainty that when You have finished Your work in us, we shall be perfectly righteous. Grant that we would continue to hunger until You have filled us, we ask through Christ, AMEN!

 Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH464 “The Beatitudes”

The Riches of His Glory in Vessels of Mercy [2023.11.29 Midweek Sermon in Romans 9:19–24]

Predestination is used by God to show the riches of His glory, because the vessels that display that glory are vessels that deserved wrath, but received mercy.(click here to DOWNLOAD mp3/pdf files of this lesson)

The Difference the Lord Makes [Family Worship lesson in Leviticus 18]

What is the first distinction between the people of the Lord and the people of the world? Leviticus 18 prepares us for the evening sermon on the Lord’s Day. In these thirty verses of Holy Scripture, the Holy Spirit teaches us that one great difference between the people of the Lord and the people of the world is that the Lord’s people are committed to purity in nakedness and marriage.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.12.01 Hopewell @Home ▫ Leviticus 18

Read Leviticus 18

Questions from the Scripture text: To whom does YHWH speak in Leviticus 18:1? To whom is Moses to speak (Leviticus 18:2a)? How does YHWH introduce these laws (verse 2b)? What two standards does He set belonging to Him over against (Leviticus 18:3)? What are they to observe (Leviticus 18:4)? What are they to keep (Leviticus 18:5)? In what are they to walk? Why? What mustn’t they do, generally (Leviticus 18:6)? Why? Of/to whom else, specifically (What are they to keep (Leviticus 18:7)? And whom else (What are they to keep (Leviticus 18:8)? Whose nakedness is she? And whose else’s, specifically (Leviticus 18:9)? Whose else’s (Leviticus 18:10)? Whose nakedness would theirs be? Whose else’s in Leviticus 18:11? Whose else’s in Leviticus 18:12a? Why (verse 12b)? Whose in Leviticus 18:13a? Why (verse 13b)? Whose in Leviticus 18:14? Whose in Leviticus 18:15? Whom in Leviticus 18:16? Whose is she? Whose in Leviticus 18:17? Whose in Leviticus 18:18? When in Leviticus 18:19? What sort of lying down does Leviticus 18:20 prohibit? What would this do to a man? What else is forbidden in Leviticus 18:21? Whose Name would this profane? Why mustn’t they? What abomination does Leviticus 18:22 forbid? What perversion does Leviticus 18:23 forbid? Who were actually doing these things (Leviticus 18:24)? What did this do to them? What did it do to the land (Leviticus 18:25)? What did the Lord do to it? What did the land do to whom? Whose statutes and judgments should they keep instead (Leviticus 18:26)? In order not to do what? Who must not do it? Who had done it (Leviticus 18:27a)? With what result (verse 27b)? What would the land do to Israel, if they repeated the sin (Leviticus 18:28a)? Like what with whom (verse 28b)? What must be done to anyone who does this (Leviticus 18:29)? What, therefore, must they do (Leviticus 18:30)? In order not to do what? Which would do what to them? Why mustn’t they?

What is the first distinction between the people of the Lord and the people of the world? Leviticus 18 prepares us for the evening sermon on the Lord’s Day. In these thirty verses of Holy Scripture, the Holy Spirit teaches us that one great difference between the people of the Lord and the people of the world is that the Lord’s people are committed to purity in nakedness and marriage.

The Lord Who makes the difference. Six times, the Lord announces “I am YHWH.” At the beginning and end of the chapter, framing and defining the whole, He adds “your God.” There are many reasons for them not to do any of these wicked things. But here is the greatest: they are the covenant people of the living God, and their conduct should show the difference that He makes in His people. After all, it is their God Who made man in His image, male and female (cf. Genesis 1:27), especially for marriage (cf. Genesis 2:23–25). As a people whom He has especially consecrated to Himself, it was necessary that they be holy unto Him and apart from the world.

The shame of nakedness. The sin repeatedly prohibited in this chapter is the “uncovering of nakedness.” It is evident that this refers to other actions as well, but that is where it begins, and that is the name by which God calls it. We learn from Him not to speak the shameful things that wicked men do (cf. 1 Corinthians 5:1, Ephesians 5:12). We also learn that the purity that God requires takes into account the current sinfulness of man. Man was created naked and unashamed (cf. Genesis 2:25). But when he became a sinner, he immediately knew the danger and shame of nakedness in his new state. 

This is helpful in thinking about modest dress. Out of due regard to belonging to the Lord, and due regard to the difference that our sinfulness makes, it is important to keep one’s own nakedness covered. That is not to say that one would cover whether he is a man or she is a woman. But those parts that convey the manliness of the man or the womanliness of the woman should be covered—not just kept from being exposed, but kept from being outlined in such a way that one’s own unique womanliness or manliness would be revealed. This takes wisdom to apply well. But it is an important application that can be drawn from even the language that the Lord uses to describe the sin in this chapter.

Nationality, idolatry, and the need for purity. Obviously, marriage across some of these lines was unavoidable as humanity descended from just one man and one woman. We can study the biology of why corruption in our genetics makes the doubling of those genetics more harmful. But that is not the reason that the Lord gives in this chapter. Rather, the great prohibition is from doing as Egypt did or doing as Canaan did. Israel is to follow YHWH’s statutes and judgments (Leviticus 18:5, Leviticus 18:26, Leviticus 18:30) to stop from doing the wickedness of the nations. 

The implication is that the nations were doing according to someone, or something, other than YHWH. This is most clear in the one wickedness in the chapter that corresponds more to the sixth commandment than the seventh (Leviticus 18:21). There, refusing to murder offspring by fire is tied to the first commandment, which prohibits the worship of Molech, and the second commandment, which prohibits worship in the Molech way (cf. Jeremiah 7:31, Jeremiah 19:5, Jeremiah 32:35). The nations of the land were not in covenant with God in the way that Israel had now come to be, yet the Lord held them accountable for their idolatry and impurity, and made the land to vomit them out (Leviticus 18:25, Leviticus 18:28). 

Let nations learn that the true and living God condemns their idolatry and impurity. And let the people of the Lord note that there is a special danger in the idolatry and impurity of the nation around them, a special offense to God, and a special judgment for committing it (Leviticus 18:3, Leviticus 18:24-30). The word “abomination” (Leviticus 18:22, Leviticus 18:26, Leviticus 18:27, Leviticus 18:29, Leviticus 18:30) comes from a root meaning to hate or abhor and shows God’s emphatic opposition of Himself to such things. The word “perversion” (Leviticus 18:23) comes from a root meaning mixing or confusing and highlights how such sin confuses or corrupts the created order.

What is the biggest reason for you to be pure with regard to nakedness and marriage? To Whom do you belong? What does this mean for your clothing? What does this mean for your heart?

Sample prayer:  Lord, have mercy upon us and forgive us and cleanse us from all our unrighteousness. Our sin has made our hearts into factories of idolatry and impurity. And this has even overflowed into our lives. But You are the God Who takes a people for Yourself and forgives and cleanses them. Make that difference in our life, we ask, through Jesus Christ, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH24B “The Earth and Its Riches”

Opportunities for Fruit and Fellowship [Family Worship lesson in Titus 3:12–15]

What goes into believers’ plans and greetings? Titus 3:12–15 prepares us for the second serial reading in public worship on the Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that believers humbly see their neediness and seek/accept help, but also rejoice at opportunities to be used by Christ to meet others’ needs. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.30 Hopewell @Home ▫ Titus 3:12–15

Read Titus 3:12–15

Questions from the Scripture text: Whom will the apostle send later (Titus 3:12, cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12)? What is Titus to do, when his ministry sub arrives? In what manner? Why? What two people are bringing this letter (Titus 3:13)? What is Titus to do with them? Who else is to do such things (Titus 3:14, cf. Titus 3:8)? To meet what? What does this give them an opportunity to do? Who already greet whom (Titus 3:15)? How many of them? What is Titus to do on their behalf? To whom? What is the final/closing greeting? From Whom does that ultimately come? How does the apostle attest the finality and faithfulness of this letter?

What goes into believers’ plans and greetings? Titus 3:12–15 prepares us for the second serial reading in public worship on the Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that believers humbly see their neediness and seek/accept help, but also rejoice at opportunities to be used by Christ to meet others’ needs. 

The apostle’s great need. In Titus 3:12, the apostle tells Titus, “do your utmost to come to me.” The reasoning is that the apostle has made a strategic decision for the best place to spend the winter. In addition to being needy of an advantageous location for these months of ministry, he has the humility to see his need of Titus’s help as well. Apparently, he especially needed his best helpers in the wintertime (cf. 2 Timothy 4:21). 

It is good for Christ’s servants not to think of themselves more highly than they ought (cf. Romans 12:3) but as being needy of the gifts that Christ has invested in other servants as well (cf. Romans 12:4–8).

The church’s great need. Despite Paul’s own need, the church in Crete was needy of Titus’s help, and the apostle was not about to have him abandon that congregation and newly trained elders. Instead, he would send either Artemas or Tychicus (Titus 3:12). Tychicus, in particular, he calls a beloved brother, faithful minister, and fellow servant (cf. Acts 20:4; Ephesians 6:21; Colossians 4:7; 2 Timothy 4:12). Titus is not to leave Crete until his substitute arrives. It is more important to Paul that the church be helped than that he himself be helped.

The church’s opportunities for fruit. Needs, themselves, are opportunities to bear the fruit of the gospel. When Zenas and Apollos came through (probably carrying this letter), whatever they lacked would become an opportunity for Titus to do his utmost (Titus 3:13; “haste” translates a different form of the same root as “be diligent” in Titus 3:12). And once they had gone on, Titus was to continue to lead the congregation in Crete “to maintain good works” (Titus 3:14). 

This was the very thing that he was to affirm in his ministry of the Word (cf. Titus 3:8), and we should probably conclude that the third person plural imperative here refers to the parallel work of the diaconate in that church. Deacons are the sort of men who help the church see “urgent needs” as opportunities to “not be unfruitful”—or, to put it positively, to see urgent needs as divinely appointed opportunities for fruitfulness.

Believers’ opportunities for fellowship. Finally, we see that Paul’s writing to Titus was an opportunity not just for Paul, but for all the believers with him, to express their affection for Titus (Titus 3:15). The wording of the next phrase, especially “those who love us,” both acknowledges that believers in Crete have expressed love toward them, as well as reciprocating that love back. 

“In the faith” reminds us of where such affection among believers comes from: Christ Himself, into Whom they have believed together, and Whose love for them they now share with one another (cf. Philippians 1:8, Philippians 1:9). The more that we know Him together, the more we will increase in love for one another and desire to take our opportunities to express and receive that love.

Everyone’s ultimate neediness. The letter closes with a final greeting that is really a greeting not from the apostle or the believers with him, but from Christ Himself. “Grace be with you all. Amen.” This is a reminder that we have no good in us, but depend entirely upon Christ to be our goodness (cf. Ephesians 2:8). And it is a reminder that we have no strength in us, but depend entirely upon Christ’s strength in us (cf. 2 Corinthians 12:9). There is no shame in knowing neediness, when there are riches of grace in Christ to be prayed for, received, depended upon, and lived from out of.

In what situations might you need to admit your need of help or fellowship? What are some ways that you can prioritize the church’s corporate needs over your personal needs? What needs in others might you need to be viewing as opportunities for you to bear fruit? What opportunities are you taking advantage of, for expressing the fellowship and affection that are specifically for other Christians and because they are Christians?

Sample prayer:  Lord, forgive us for when we have been too proud to see how we need help, like Paul could see that he needed Titus. And, forgive us for when we have prioritized our own personal needs over the church’s corporate needs, unlike Paul’s willingness not to receive Titus until the church in Crete was taken care of. Forgive us for our lack of interest in bearing fruit, which is exposed when we don’t see others’ needs as an opportunity to bear that fruit. And, forgive us for not taking whatever opportunity You give us to express to others the affection and fellowship that we have with them, simply because we are Christians. Indeed, we need Your forgiveness, Lord, for there are even times when we are forgetful of our need for You and live as if we were not dependent upon grace alone. But, You are full of grace, and we look to You both for forgiveness of sin and cleansing of all unrighteousness, through Christ, AMEN!

 Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds” 

November 29 Midweek Meeting Live Stream (Live at 6:30p)

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Midweek Sermon in Romans 9:19–24

Severe Mercy, Subduing Mercy, Superlative Mercy [Family Worship lesson in Isaiah 30]

How does the Lord show mercy to those who prefer human wisdom to God’s authoritative Word? Isaiah 30 prepares us for the first serial reading in public worship on the Lord’s Day. In these thirty-three verses of Holy Scripture, the Holy Spirit teaches us that if men prefer their own wisdom to God’s Word, it is a mercy when God visits their plans with devastating failure. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.11.29 Hopewell @Home ▫ Isaiah 30

Read Isaiah 30

Questions from the Scripture text: Upon whom is the fourth woe pronounced (Isaiah 30:1a)? What do they do in verse 1b–c? What is wrong with this consulting and planning (cf. Isaiah 30:2b)? Why does this happen (Isaiah 30:1d)? In whom do they trust instead (Isaiah 30:2)? How will this turn out for them (Isaiah 30:3)? What can’t be found even from the northernmost to southernmost parts of Egypt (Isaiah 30:4-5)? What will be found instead (Isaiah 30:5d)? What weight will fall upon whom in Isaiah 30:6? But what will they have to show for their poor beasts’ efforts (Isaiah 30:7)? What will Egypt’s new nickname be (verse 7c)? What word does YHWH now send to those who failed to ask for one (Isaiah 30:8-9)? In fact, what have they actually done to the Lord’s Word (Isaiah 30:10-11)? What are they actually trusting in, instead, when they do this (Isaiah 30:12)? What will the Lord do to their efforts (Isaiah 30:13-14)? What had the Lord YHWH offered them (Isaiah 30:15)? And what had they said that they would do instead (Isaiah 30:16)? So, what is He making the outcome of their plan to be (Isaiah 30:17)? To what end is He bringing this disaster upon them (Isaiah 30:18)? To Whom will He force them to turn? What will He do for them when this happens (Isaiah 30:19)? And what will He restore to them (Isaiah 30:20)? How close will the words of the true prophets be (Isaiah 30:21a)? How practical the application (verse 21b)? How continually (verse 21c–d)? What will they do with their former hope and delight (Isaiah 30:22)? What will the Lord do for them at that point (Isaiah 30:23)? And what else will enjoy the difference (Isaiah 30:24, cf. Isaiah 30:6)? What will He provide (Isaiah 30:25)? How does Isaiah 30:26 communicate the supernatural/new-creation nature of this provision? But what approaches in Isaiah 30:27a? And what will this be like for the nations (Isaiah 30:27-28)? What will YHWH give to His people in that day (Isaiah 30:29)? What comes near/is heard in Isaiah 30:30a? But what will this music and singing be like for those who are the Lord’s enemies (Isaiah 30:30-33)? When was this role for Tophet/Hell purposed (Isaiah 30:33a)? What is it like (verse 33)?

How does the Lord show mercy to those who prefer human wisdom to God’s authoritative Word? Isaiah 30 prepares us for the first serial reading in public worship on the Lord’s Day. In these thirty-three verses of Holy Scripture, the Holy Spirit teaches us that if men prefer their own wisdom to God’s Word, it is a mercy when God visits their plans with devastating failure. 

Rebellious children. The fourth woe addresses those who take counsel (Isaiah 30:1b), devise plans (verse 1c), and take advice. The problem is that it isn’t God’s counsel, God’s plan, or God’s advice (Isaiah 30:2b). Thus they are called “rebellious children” (Isaiah 30:1a, Isaiah 30:9). Since they refuse God’s Word *to* them, they will hear God’s Word *about* them (Isaiah 30:8). 

Rejecting God’s authoritative Word (Isaiah 30:10a–b) is the hallmark of the rebellious (Isaiah 30:9a). It’s not that they don’t want preaching at all. Rather, they refuse to hear YHWH’s law (verse 9c); they accumulate for themselves preachers of smooth things (Isaiah 30:10c; cf. 2 Timothy 4:3–4). 

But to despise God’s Word is not merely to have a flaw in our preferences; it is to despise God Himself (Isaiah 30:11). It is to give oneself to perversity (Isaiah 30:12)! God offers them rest, quietness, and confidence in turning to Him (Isaiah 30:15a–c), but they reject Him Himself in rejecting His Word.

Merciful devastation. In this case, the smooth and deceitful words told them that the Assyrian threat could be turned away by the help of Egypt (Isaiah 30:2). But God is going to turn their hope into their shame (Isaiah 30:3). From Zoan in the north to Hanes in the south (Isaiah 30:4), not only would there be no benefit (Isaiah 30:5a–b), but there would be positive failure and humiliation (verse 5c). 

The poor beasts in Isaiah 30:6 would bear the treasure of Israel back to Egypt through the wilderness (same word as “South”), obtaining nothing in return. They unwittingly reverse the sudoxE, and their hope (Egypt) gets a new nickname. Rahab has been a nickname for Egypt, but now it gets expanded to “Rahab the Do-Nothing” (Isaiah 30:7). 

How completely will the Lord shatter them (Isaiah 30:13)? Such that there won’t be a peace left large enough to carry any water (Isaiah 30:14). Since they have rejected having God Himself as their help (Isaiah 30:15) in favor of a plan that depends on their initiative, the Lord’s judgment will match and exceed their vigor (Isaiah 30:16), until they are utterly devastated (Isaiah 30:17)

Why would the Lord do this? He is patiently (Isaiah 30:18a) bringing them to the point where they have nothing but the Lord’s glory and mercy (verse 18b). Let the believer remember that the kindness of God often comes in the painful, afflicting stroke (cf. Hebrews 12:6–11).

Subduing mercy. As the Lord wipes the tears from their eyes (Isaiah 30:19), they are glad. More than that, it was precisely through affliction (Isaiah 30:20a–b) that they are glad, now, to hear His Word (verse 20c–d). And the Word that they now receive is given to them abundantly. The Word comes near them (Isaiah 30:21a). The Word addresses, practically, the very part of their life in which they find themselves (verse 21b). The Word persists with them at all times and places (verse 21c–d). 

Not only do they receive the Word, but the Lord gives them to respond to it. They reject their old idols (Isaiah 30:22). The mercy of God does not leave His people unchanged. Rather than giving them what they want, His mercy transforms them into those who hate what they used to love and love what they used to hate.

Ultimate mercy. The blessing that their own ideas utterly failed to give them, the Lord Himself will now give (Isaiah 30:23a–d). Even beasts, that had fared so poorly in Isaiah 30:6, are now blessed richly in Isaiah 30:23-24. We’ve already seen this as an indication of ultimate mercy (cf. Isaiah 11:6–9). This becomes clear in Isaiah 30:25-26, especially with the brightness of the place. This wiping away of tears, and supernatural provision of water, and brightness that far exceeds the sun is hearkened to in Revelation 21:3–6, Revelation 22:1–5. The same mercy that brings us to repentance has its ultimate end as the mercy that we will enjoy in perfect blessedness forever.

Ultimate judgment. Finally, Assyria (Isaiah 30:31) will come under the very judgment of Hell (Isaiah 30:27-33). The song of Israel’s blessing (Isaiah 30:29) will correspond to the song of YHWH’s punishing Assyria (Isaiah 30:32). Whereas Egypt was not so great as to be the help they had imagined, Assyria is not so great a threat as they had imagined. They should not fear them who can only kill the body. The Lord, after killing the body, righteously casts the wicked soul into Hell (cf. Matthew 10:28; Luke 12:5): the indignation of His anger, the flame of devouring fire (Isaiah 30:30). Tophet’s (the fire in the valley of Hinnom/Gehenna) pyre is fire with much wood (Isaiah 30:33a–c)—the breath of YHWH kindling it like a stream of brimstone (verse 33d–f). God’s people and God’s enemies both get the same thing in the end: God Himself. For His people, God is their blessed delight. For His enemies, God is their burning destruction.

From where does the desire to hear only smooth/easy preaching come? What devastating failure or painful affliction have you had in your life? IF you are a believer, what was it accomplishing? How has mercy subdued your resistance to God’s Word? What else does such mercy give you, beside repentance? If God is not your blessed delight forever, then what will you experience forever?

Sample prayer:  Lord, we thank You for Your authoritative Word. Forgive us for how we have sometimes rejected it, even preferring our own plans to Your perfect precepts. We have been blind to how rejecting Your authoritative Word is really a rejection of You. Save us from our sin, bring us through affliction, wipe the tears from our eyes, and make Yourself our hope and our joy in Christ, we ask in His Name, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH51C “God, Be Merciful to Me”

The Chief End of Redemption [Family Worship lesson in Psalm 105]

Why does God redeem sinners? Psalm 105 prepares us for the opening portion of public worship on the Lord’s Day. In these forty-five verses of Holy Scripture, the Holy Spirit teaches us that God redeems sinners to display His glory in faithfulness, power, mercy, generosity, and wisdom. (click here to DOWNLOAD mp3/pdf files of this lesson)