The Christian as salt and light. What makes believers salty and keeps them that way?
Hopewell ARP Church is a Biblical, Reformed, Presbyterian church, serving the Lord in Culleoka, TN, since 1820. Lord's Day Morning, set your gps to arrive by 11a.m. at 3886 Hopewell Road, Culleoka, TN 38451
Tuesday, February 28, 2023
The Christian as Salt and Light [2023.02.26 Morning Sermon in Matthew 5:13–16]
The Christian as salt and light. What makes believers salty and keeps them that way?
Hearing and Heeding the God Who Gives Us Himself [Family Worship lesson in Psalm 81]
2023.02.28 Hopewell @Home ▫ Psalm 81
Tuesday, February 28, 2023 ▫ Read Psalm 81
Questions from the Scripture text: Into whose hands was this Psalm committed (superscript)? With what instructions? By whom was it penned? What is the first word/command of this Psalm (Psalm 81:1a)? How are they to sing? To Whom? Who is He to us? What is the second command (verse 1b)? What sort of shout? To Whom? What is the third command (Psalm 81:2)? Accompanied by what three priestly instruments? What is a priest also to do (Psalm 81:3)? At what ceremonially commanded time? Why (Psalm 81:4a)? For whom was this a statute? From Whom was this a law (verse 4b)? What is God called here? Where, especially, did God establish what (Psalm 81:5a)? What is the northern kingdom called here? Of what season of Israel’s life was God’s law a reminder/testimony (verse 5b–c)? What had God done in Egypt (Psalm 81:6)? In response to what (Psalm 81:7a)? From where (verse 7b)? Then what else did God do (verse 7c)? What new command does God give in Psalm 81:8a? What are they to hear from Him? What would have made this admonishment beneficial (verse 8b)? What did He forbid to be, and where (Psalm 81:9)? Who is Yahweh, covenantally, to them (Psalm 81:10a)? What has He done (verse 10b)? What will He do now (verse 10c)? How did Israel respond (Psalm 81:11a)? What did Israel refuse to have (verse 11b)? To what did Yahweh give them over (Psalm 81:12a)? To what did He hand them over in which to walk (verse 12b)? Yet, what does He urge them to do instead (Psalm 81:13a)? In what does He urge them to walk instead (verse 13b)? How will the Lord respond to His people’s repentance (Psalm 81:14)? How do His enemies respond to His punishment (Psalm 81:15a)? But how long will it last (verse 15b)? What would the Lord do for those who sincerely repent (Psalm 81:16)?
Why should we worship God’s way? Psalm 81 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that we should heed God to worship His way, because He has heeded our cries by delivering us from bondage into the freedom and blessedness of having Him.
The Lord listened to His people’s cries. Psalm 81:7 says “You called in trouble, and I delivered you; I answered you. How gracious our God is, that He Who is on high listens to us. Even from the “secret place of thunder,” God hears and responds to His lowly people who are on earth. He treated the Egyptian tongue like a foreign language; Psalm 81:5 pictures Him going through the land of Egypt with His ear attuned for the Hebrew cries of His people. Of course, God knew Egyptian too. But this is a poetic way of describing how mercifully and attentively the Lord listens to His people’s prayers.
So, we must listen to Him. This is the great theme of the Psalm. In a moment, we’ll think about the four-verse-command with which the Psalm begins. For now, however, notice these repetitions: “Hear, O My people!” (Psalm 81:8a). “O Israel, if you will listen to Me!” (verse 8b). “But My people would not heed My voice” (Psalm 81:11a). “O that My people would listen to Me” (Psalm 81:13).
To listen to God is to Have Him Himself. It is horrible when people refuse to listen to God, simply because He is God. But it is even worse when we realize what is at stake. Their not heeding God’s voice was because they did not want Him (Psalm 81:11b). We live in a culture that tells us to listen to our heart. But Psalm 81:12a describes being given over to listen to their heart as a punishment that the Lord inflicted for refusing Him. Walking in our own counsels (verse 12b) is slavery and destruction, while walking as God’s own people in God’s own ways (Psalm 81:13b) is freedom and salvation. The Psalm carries this point so far as to describe those who walk in their own ways as “haters of Yahweh” (Psalm 81:15a).
Frighteningly, many of these haters of the Lord are in the church. How do we know? Psalm 81:15a tells us that they pretend submission to Him. These are people who know what He says and that they should do it; they even appear to be doing so. But their hearts are far from Him. They do what He says because it seems good to them, not simply because it seemed good to Him. Because of our capacity for self-deception, it is a mercy of God when He tests and tries us to show what is in us. The testing at the waters of Meribah (Psalm 81:7c) was an act of divine kindness.
When He gives us repentance, we get not merely manna from heaven but “the fat of wheat” (Psalm 81:16a), not merely water from the rock but honey (verse 16b). Wheat does not have fat, and honey does not slake thirst. So what is God getting at here? The Lord Jesus is the true Bread that came down from heaven. When His generation wanted a repeat of loaves-and-fishes or manna, He pointed to Himself instead (cf. John 6:31–58). When we come to Him to drink, we get something qualitatively different and better than water that can be drawn from a well (cf. John 4:13–14) or poured out on temple steps to remind people of the water in the wilderness (cf. John 7:37–38).
As Psalm 81:10 reminds us in taking us back to Exodus 20:1, God’s laws are a good gift whereby He gives us to walk with Him in fellowship with Him. He prefaced the Ten Commandments with the same words, teaching us that He gives His statutes (Psalm 81:4a) and laws (verse 4b) in part as a testimony (Psalm 81:5a) to our relationship with Him. He gives His law especially to those whom He has saved and whom He has given the privilege of belonging to Him and His belonging to us.
This Psalm is full of that wonderful belonging. “God our strength” (Psalm 81:1a). “The God of Jacob” (verse 1b). “The God of Jacob” (Psalm 81:4b). “O My people” (Psalm 81:8a). “Yahweh your God” (Psalm 81:10a). “My people” (Psalm 81:11a). “My people” (Psalm 81:13a). This is what is so wonderful about His commands: they are His. “My voice” (Psalm 81:11a). “Listen to me” (Psalm 81:13a). “My ways” (verse 13b).
And the most important place to listen to God and reject the counsel of our own heart is in the worship of God. This brings us back to those opening four verses. For, the rest of the Psalm gives rationale for obeying this command to worship this intensely (Psalm 81:1) in this particular way (Psalm 81:2-3). The loudness, joy, and shouting of Psalm 81:1 is the intensity of joy at having God Himself in worship. The particularity of the instruments appointed to the temple worship (Psalm 81:2) and the calendar that God ordained with tabernacle worship (Psalm 81:3) was a particularity and a calendar that rejoiced in the fact that God Himself instituted their worship. Having God Himself be the One Who establishes how to worship demonstrates that it is God Whom we have in worship—not just feelings about God, but God Himself. If we come up with how to worship, or we come up with a liturgical calendar, then we are handed over to a condition like that of the strange nations (Psalm 81:12). It is fundamentally the same as worshiping a strange God (Psalm 81:9), even if we are pretending submission to the Lord (Psalm 81:15a). In fact, the “them that hate Me” language is repeated from the second commandment.
The Lord heard our cries and saved us for Himself. And when we come to worship in the way that He has commanded, according to the calendar that He Himself has devised, we open our mouth now not to dictate how we will worship but to be filled and satisfied with Him. To have God Himself in Christ as “the fat of wheat and honey from the rock.” This is what He especially gives us now, having removed the priestly instruments and the Levitical calendar and replaced them with Christ Himself (cf. Hebrews 1:1–12:29)!
What instruments has God commanded to be used in New Testament worship? What calendar Has God commanded for the New Testament church? What (Whom!) are we having (and happy to have), when we worship only as He has commanded?
Sample prayer: Lord, thank You for hearing us and saving us from ourselves and our own ways. Thank You for speaking to us, so that we might hear You and heed You. Thank You for giving Yourself to us in Christ as the “fat of wheat and honey from the rock.” Please give us to love to walk in Your ways, rather than listening to our hearts. We come to You now with open mouths not to be heard, but to have You Yourself fill our mouths and our hearts. Satisfy us with Yourself, by Your Spirit, we ask through Your Son, Jesus Christ our Lord, AMEN!
Suggested songs: ARP81A “To God Our Strength” or TPH81A “Sing Aloud to God Our Savior”
Monday, February 27, 2023
What Sort of God Jesus Is [Family Worship lesson in Psalm 65:1–7]
2023.02.27 Hopewell @Home ▫ Psalm 65:1–7
Read Psalm 65:1–7
Questions from the Scripture text: To whom was this Psalm entrusted (superscript)? Who penned it? Who classed it as a spiritual song? What awaits Whom (Psalm 65:1a)? Where? What kind of promise has been made about it (verse 1b)? How is God identified in Psalm 65:2a? Who will come to Him (verse 2b)? In what danger does David find himself (Psalm 65:3a)? What solution is there for this danger (verse 3b)? What is the condition of this atoned for man, and how did he come to be in it (Psalm 65:4a)? What does God do for the one that He chooses (verse 4b)? With what end result: what location (verse 4c, e), with what benefit from what provision (verse 4d)? How will God answer faith (Psalm 65:5a)? What does verse 5b call Him? Of whom is He the confidence (verse 5c–d)? What else has He done in strength (Psalm 65:6a)? To show what about Himself (verse 6b)? What else does He still/calm (Psalm 65:7a–b, cf. Matthew 8:27; Mark 4:41; Luke 8:25)? As a sign that He will still/calm what (Psalm 65:7c)?
Who is Jesus? Psalm 65:1–7 prepares us for the midweek prayer meeting. In these seven verses of Holy Scripture, the Holy Spirit teaches us that Jesus is the prayer-hearing, atoning, electing, regenerating, satisfying, saving, almighty God Who created the mountains and calms the seas.
Something that struck great fear into the Psalm-singing disciples in Matthew 8:27, Mark 4:41, and Luke 8:25, was when Jesus calmed the storm. It was not just the sort of thing that creatures are unable to do; it was something that you were only supposed to be able to do if you had spoken the mountains into existence (Psalm 65:7a–b, cf. Psalm 65:6). When the Lord Jesus declares the Great Commission as the application of His heaven-and-earth authority, He is identifying Himself as the God of the nations referenced in Psalm 65:2, Psalm 65:5, Psalm 65:7. So this wonderful Psalm about what kind of a God is Elohim is properly/fully understood when we learn from it what kind of a God is the Lord Jesus Christ.
Jesus is a prayer-hearing God, Psalm 65:2. The practice of praying to saints is an abominable idolatry because offering prayer is an act of worship; and, hearing and answering prayer is an act of divinity. But Jesus is the Hearer and Answerer of prayer (Psalm 65:1, cf. Matthew 8:25).
Jesus is the atoning God, Psalm 65:3. Where can David get help against the iniquities that prevail against him? There is abundant help in Him Who atones not just for the sins of one man but for a people.
Jesus is the electing God, Psalm 65:4a. Why does a man end up coming (Psalm 65:2b, Psalm 65:4b) to the Lord Jesus? Because Jesus first chose him (verse 4a).
Jesus is the regenerating God, Psalm 65:4b. Not only does the Lord make men blessed by His choosing them, but their approaching Him is not merely a result of foreordination but an action that the Lord Himself personally causes.
Jesus is the satisfying God, Psalm 65:4. Though the Lord does many things for the elect along the way, His election aims chiefly at their blessedness (Psalm 65:4a)—their being satisfied with His goodness in His house and holy presence forever (Psalm 65:4c–e).
Jesus is the saving God, Psalm 65:5. Here is one of His Names, “God of our salvation” (verse 5b). Any hope of anyone from anywhere for anything must be placed ultimately in Him (verse 5c–d). His actions are awesome—to be reverenced. And His actions are righteous. He saves!
Jesus is the Almighty, Creator God, Psalm 65:6-7. He established mountains as monuments to His power. When the seas roar and crash against them, they appear majestic in their undisturbed strength. But ultimately, it is He Himself Who stills the noise of the seas, the noise of their waves.
The One Who stilled the waves is the One Who silences the tumult of the peoples (Psalm 65:7c). They may rage (cf. Psalm 2:1, Psalm 46:6a), but He silences them all as declaration that He Himself is God (cf. Psalm 46:6b, Psalm 46:10).
Psalm 65 is a Psalm of glorious praise unto the one, true God. And how the singing believers rejoice, when they realize that this great God is the One Who became a Man to die for us! It belongs to His people from all the nations to vow to praise Him in the assembly of Zion (Psalm 65:1b), and to be ready to give that praise when we assemble (verse 1a)?
Of the characteristics of the Lord Jesus in this Psalm, to which ones do you least frequently respond? Which ones most connect with where you are right now in life? What heart-habit have you developed?
Sample prayer: Lord Jesus, You Who calmed the waves are the God to Whom we have vowed the praise that now awaits You. To You, Who hear prayer, we have come to worship. You chose us and You caused us to come to You. Now, make us happy and satisfied with the goodness of Your house and Your holy temple, for we ask it in Your own Name, AMEN!
Suggested songs: ARP65A “Praise Awaits You, God” or TPH65C “Praise Waits for Thee in Zion”
Saturday, February 25, 2023
Reproached with Christ While Being Built Up into Christ for God's Praise [Family Worship lesson in 1Peter 2:4–10]
Glorifying God by Maintaining Distinctiveness Under Persecution [Family Worship lesson in Matthew 5:13–16]
2023.02.25 Hopewell @Home ▫ Matthew 5:13–16
Read Matthew 5:13–16
Questions from the Scripture text: What does Jesus call His disciples (Matthew 5:13)? Of what are they the salt? What can this salt lose? What question does He ask? What is the implied answer? What is it now good for? What will happen to it? What else does Jesus call them (Matthew 5:14a)? What is it that cannot be hidden if set where (verse 14b)? Where do they not put a lit lamp (Matthew 5:15)? Where do they put it instead? To whom does it give light? What does Jesus command them to do (Matthew 5:16)? What will men see, if they who are the light are consistently what they are? Whom will men glorify? Where is this Father?
What dangers accompany the blessing of persecution? Matthew 5:13–16 looks forward to the morning sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that persecution presents us with the dangers of compromising or hiding our identity in Christ.
The blessed are poor in spirit (Matthew 5:3); they mourn (Matthew 5:4); they are meek (Matthew 5:5); they hunger and thirst (Matthew 5:6); the are merciful (Matthew 5:7); they are pure in heart (Matthew 5:8); they are peacemakers (Matthew 5:9). All of these are things that they are. Even the “mourning” characteristic is as much a state as an action; and, “peacemaker” describes someone whose ordinary characteristic is the elimination of disturbance (cf. 1 Corinthians 16:11).
So, Jesus’s description of the blessed person overwhelmingly focuses on essence, not actions—on what he is more than what he does (though what he is produces what he does). This continues to be the emphasis, when He comes to explaining and applying the law in Matthew 5:17-48. The great problem with sinning is that it has its roots in being a sinner.
What is the crowning characteristic, however? Not so much being persecuted—although that is the occasion of the blessing in Matthew 5:12. The characteristic of the blessed disciple is his identity with the master. “On account of me” translates the last two words in the original of 12. So it is the identity of the man that is the great issue through the whole chapter.
And that helps us to see that it is the issue in our four verses. Jesus doesn’t tell them to do salty things or bright things so much as He tells them that they are salt and light and warns them against losing what they are. Jesus is warning against to dangers that persecution presents: either losing what we are or hiding what we are.
Christian, do not lose what you are! (Matthew 5:13). Are you afraid of being seen as too odd, too fanatical? This often happens not just in the world, but in the church when someone is reforming back to Scripture. They stick out. They are not like everything else. But they may be persecuted for being different. So they are tempted to lose that flavor. But this is self-defeating! The implication here is that if we decide we’d rather lose our saltiness than be trampled by men, we will become as those who, before God are worthy only of being trampled!
Christian, do not hide what you are! (Matthew 5:14-16). The second illustration of the nature of a disciple is “light.” Here, we can see even more clearly that this is his identity with Christ, Who called Himself “the light of the world” whose followers “have the light of life” (cf. John 8:12). We know that we can’t entirely dissociate unbelievers without leaving the world (cf. 1 Corinthians 5:10). God has put us on a hill (Matthew 5:14) and on a stand (Matthew 5:15) on purpose. This passage isn’t saying to go to a hill or onto a stand. (That would be exactly opposite Matthew 6:1–18!)
Rather the issue is: what do we do when we are “in the presence of men”? Do we cease to shine at that point, in order not to be mocked, persecuted, or spoken ill of? Or do we continue to shine? “Keep shining, when you’re in the presence of men” (Matthew 5:16)! The light didn’t come from you; it’s not yours to put out. And it isn’t shame but glory. Will you cover up the Father’s glory? Christ’s glory? No! You mustn’t! Men may persecute you, but even then their punishment will bring glory to the Father (cf. 1 Peter 2:12). And He may even glorify Himself by saving them!
Be what you are, dear Christian. Do not let persecution tempt you to blend in when you are before men or even give it up altogether. It is what your Father sees that matters most!
In what situations are you tempted to “tone down” your Christianity or reformed-ness? In dependence upon the Spirit, how will you bring this passage to bear upon your heart and mind in preparation to obey it?
Sample prayer: Lord, thank You for giving Your Son, our Lord Jesus to be the Light of the world. And thank You for so identifying us with Him and uniting us to Him that we, too, may have in Him the high honor of being made to be salt and being made to be light. Grant that, by Your Spirit, we would neither give it up or shrink away from it, we ask through Christ, AMEN!
Suggested songs: ARP1 “How Blessed the Man” or TPH534 “Fill Thou My Life”
Friday, February 24, 2023
The Great Truth That the Church Guards: Christ Himself [Family Worship lesson in 1Timothy 3:16]
2023.02.24 Hopewell @Home ▫ 1 Timothy 3:16
Read 1 Timothy 3:16
Questions from the Scripture text: How sure is the doctrine in 1 Timothy 3:16? What is the first thing that it says about the mystery? What is the mystery about? Who was manifested how? What did the Spirit declare about Him? What else was done to Him? By whom? What else was done to Him? Among whom? What else was done with Him? In where? What else was done with Him? Where?
What truth is the church especially to maintain? 1 Timothy 3:16 looks forward to the evening devotional on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that the church is especially to maintain the truth about Jesus.
Jesus Christ is the mystery of godliness. The rest of the verse makes this plain. And this helps us understand why it was so important that the church fulfill its function as pillar and ground of the truth. The great truth is the truth about Jesus. The truth about godliness that we could not know unless God told us is that godliness can come only through Christ.
Jesus Christ is God in the flesh. “God was manifested in the flesh.” Those who resist such plain statements of Christ’s divinity show how perverse and hard their hearts are. If men are justly judged for refusing the truth about God that He has made known via the creation, how much more greatly are they judged who refuse God’s own display of Himself in the incarnation!
Jesus Christ is declared righteous by the Spirit. This was done at His baptism, when the Spirit rested upon Him like a dove, and God announced that Jesus was well-pleasing. And it was done most of all at His resurrection, in which He was vindicated both as God and as perfectly righteous (cf. Romans 1:4).
Jesus Christ was seen by angels. It is true that “angels” can generically mean “messengers.” So, is this heavenly messengers or earthly preachers? Some have noted a pattern of earth-heaven—heaven-earth—earth-heaven in these six statements. But the fact of the matter is that, upon His resurrection, Jesus was witnessed by both heavenly messengers and earthly preachers. Whether man or angel, preachers of Jesus Christ are not wordsmithing abstractions. They are testifying to an historically resurrected Redeemer.
Jesus Christ was preached among the nations. This may not impress us so much now, but it was a great part of the mystery of godliness at the time of the apostles. Israel’s Redeemer was for all the nations! His heralds were authorized, indeed commanded, to proclaim good news not just to Israel but to all.
Jesus Christ was believed on in the world. Here is more exercise of His saving power. Not only was He resurrected, but He resurrects souls. Not only has He mandated the preaching of the gospel; He gives the believing of the gospel. The cross was not a hypothetical offer of salvation, but the securing of it. Everyone for whom Jesus died would come to believe.
Jesus Christ was received up in glory. The church must believe and proclaim not only Christ’s original ascension, but His continual reign until He returns. The Redeemer continues to sit in glorious power and rule. As the church is ruled by Him on earth, it enjoys that privilege in common with the highest heaven! His Spirit’s work among us is a continual reminder that He Whom the Lord was to pour out from His throne has indeed been poured out, and therefore we may be certain that He continues to sit upon His throne.
By what means are you building up your doctrinal knowledge? Who, especially are you learning about?
Sample prayer: Lord, we thank You and praise You for revealing Yourself to us in the Person of Jesus Christ. We praise You, Lord Jesus—God and Man, perfectly righteous, absolute in authority, powerful to save and to reign forever and ever. Forgive us for taking doctrine lightly, and grant unto us instead to embrace and uphold and proclaim the truth about You, which we ask in Your Name, AMEN!
ARP110B “The Lord Has Spoken to My Lord” or TPH270 “At the Name of Jesus”
Thursday, February 23, 2023
The True Gain of Worshipfully Receiving and Responding to the Words of the Lord Jesus [Family Worship lesson in 1Timothy 6:3–10]
2023.02.23 Hopewell @Home ▫ 1 Timothy 6:3–10
Read 1 Timothy 6:3–10
Questions from the Scripture text: What might some teach, instead of the various “honoring”s in 1 Timothy 4:12–6:2 (1 Timothy 6:3a)? But what sorts of words has the apostle given (verse 3b)? Whose are they (verse 3c)? With what does their doctrine accord (verse 3d)? So, what is the character of someone who teaches otherwise (1 Timothy 6:4)? What does he know? With what is he obsessed? What situations does he produce (1 Timothy 6:4-5)? What sorts of people does this produce (1 Timothy 6:5)? How should Timothy respond to such men? What sort of gain does true, biblical teaching produce (1 Timothy 6:6)? Why is this gain great, while material gain is small (1 Timothy 6:7)? What do we actually need (1 Timothy 6:8)? What shouldn’t we desire (1 Timothy 6:9)? Into what does such desire cause us to fall? With what result? Of what is such desire/love a root (1 Timothy 6:10)? From what have some strayed for this love? With what have they pierced themselves through?
What is so dangerous about manmade ideas about honoring ministers, church members, widows, elders, and masters? 1 Timothy 6:3–10 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that earthly theology produces earthly character, which has no spiritual value and indeed causes positive spiritual harm.
The end of 1 Timothy 6:3 mirrored 1 Timothy 4:11. Since then, the apostle had written to Timothy about maintaining his own honor (1 Timothy 4:12–16), treating all church members with honor (1 Timothy 5:1–2), the honor of full-time praying widows on the payroll (1 Timothy 5:3–16), the double-honor of faithful elders (1 Timothy 5:17–24), and the counting-worthy of honor of earthly masters (1 Timothy 6:1-2).
Why must this teaching be the standard? Because the apostle’s words, by the Holy Spirit, are the very words of the Lord Jesus (1 Timothy 6:3). They are words that not only define godliness but are wholesome (healthy, health-giving, sound) and accord with godliness. Since Jesus must produce the godliness, and He is the One Who has given us words that do so, we must go with His words on these matters.
This is the importance of the doctrine of plenary verbal inspiration (that every word of Scripture is the word of God every bit as much as if He had breathed it out in our hearing). Godliness depends upon Him Who has spoken them. The words are incomparably great precisely because they are His.
So, one who adds to or contends with Scripture on these matters is of bad character: he is proud (1 Timothy 6:4). And he is also of bankrupt quality: he knows nothing (verse 4). He produces not the mutual love, esteem, and edification but unfruitful arguments, envy, strife, despising, evil suspicions, and useless wranglings. As a result, the people that he affects lose the truth that could make them heavenly minded and instead end up talking about “godliness” but just trying to manipulate earthly circumstances to personal advantage (1 Timothy 6:5).
Your author has experienced this in the ministry: congregants who read writers who go on ad nauseum coming up with rules about economics, and the congregants themselves are ignorant of the knowledge of Christ and devoid of the life of Christ. They talk about godliness, but are just proud of the system they hold to, and think and speak fractiously of believers, always trying to be the influencer in every situation.
Perhaps you have met such as well. The apostle gives Timothy, and us, this command: “from such withdraw yourself.” Or, if we find this is a description of the man in the mirror, let us repent that others would not be required by Jesus to withdraw from us!
Jesus’s words, by comparison, DO accord with godliness (1 Timothy 6:3; cf. 1 Timothy 3:15–16, Titus 1:1). “Godliness with contentment” (1 Timothy 6:6) isn’t describing two things, but one great thing, and one of its components. What good can greed do? Even if greed were satisfied, its fruit will evaporate with our death (1 Timothy 6:7, cf. 1 Timothy 4:7–8). And, the mere existence of it in our hearts threatens to do us all sorts of harm (1 Timothy 6:9-10). From this harm, we may be protected by that contentment (1 Timothy 6:8), which comes by Christ’s powerful use of His own words!
How can you tell that you are actually trusting in Jesus’s power to produce good in you? What would your theological approach be? What would your conversations look like? What will your desires be like?
Sample prayer: Lord, forgive us for when we extrapolate from Your Word in a way that is more like human jousting than dependence upon Christ. Forgive us for how we can be so contentious instead of contented. Forgive us for having our hearts so caught up in earthly things that we open ourselves up to spiritual disaster. Forgive us! And grant that Your Spirit would hep us in Jesus Christ, AMEN!
ARP110B “The Lord Has Spoken to My Lord” or TPH270 “At the Name of Jesus”
Wednesday, February 22, 2023
Merciful Warnings for Samaritans and Americans to Have Jesus as the Only Place, Priest, and Prescriber of Our Worship [Family Worship lesson in 2Kings 17]
2023.02.22 Hopewell @Home ▫ 2 Kings 17
Read 2 Kings 17
Questions from the Scripture text: In what year of what king of where, did who become king of whom, where, for how long (2 Kings 17:1)? What did he do (2 Kings 17:2)? In whose sight? But not as whom? Who did what at that time (2 Kings 17:3)? What did Hoshea become? Doing what? But what did the king of Assyria uncover (2 Kings 17:4)? With whom did Hoshea ally himself? What did he stop doing? What did Shalmaneser do to Hoshea? What did he do to Samaria (2 Kings 17:5)? For how long? Then what did he do to Israel (2 Kings 17:6)? Where did he put them? What had Yahweh done for them (2 Kings 17:7)? But what (at least eight things) had Israel done in return (2 Kings 17:7-12)? According to the statutes of what two entities (2 Kings 17:8)? Like which nations (2 Kings 17:11)? Whom had the Lord sent to rescue them, how (2 Kings 17:13)? How did they respond to this preaching (2 Kings 17:14)? Like whom? What did they reject (2 Kings 17:15)? Like whom? What did they leave (2 Kings 17:16)? In what three stages? How far did it end up going (2 Kings 17:17)? What did Yahweh do at this point (2 Kings 17:18)? Who was left? But what were they doing (2 Kings 17:19)? Like whom (verse 19)?So how many of the seed of Israel did Yahweh reject (2 Kings 17:20)? By doing what? How had this begun in the north (2 Kings 17:21)? Whom did they make king instead? But what did Jeroboam do? And what did Israel do (2 Kings 17:22)? And not do? Until what (2 Kings 17:23)? As foretold by whom? Where is Israel at the time of writing? Whom did Assyria bring to do what (2 Kings 17:24)? And Whom did these not fear (2 Kings 17:25)? What did Yahweh do to them? To what conclusion do they come (2 Kings 17:26)? What solution does the king of Assyria come up with (2 Kings 17:27)? Who become their ironic teachers (2 Kings 17:28)? What do the nations continue to do in addition (2 Kings 17:29-31)? Even unto what point? What do they now add (2 Kings 17:32-33)? Whose way of worshiping Yahweh do they learn (cf. verse 32b)? How does 2 Kings 17:34 summarize the Samaritan worship? Whose commandments do they not obey? How had Israel gotten its start? What had He said not to do (2 Kings 17:35)? Who had given particular commandments for how they should worship (2 Kings 17:36-37)? How does He define worshiping Him in a different way (2 Kings 17:38)? How had He promised to reward obedience (2 Kings 17:39)? But what did they, and the new Samaritans, do (2 Kings 17:40)? In combination with what (2 Kings 17:41)?
What should we take away from this summary of the fall—and ongoing apostasy—of the residents of the northern half of the land? 2 Kings 17 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these forty-one verses of Holy Scripture, the Holy Spirit teaches us that the Lord continues to mercifully warn and urge the residents of the land to worship Him only in the way that He has commanded.
The “to this day” of 2 Kings 17:22, and again the “to this day” of 2 Kings 17:41, help us understand the purpose of this passage. The Holy Spirit is recounting history, in mercy, as an invitation to the readers of the book not to suffer the same consequences as Israel and Judah. By the time this is written and delivered, Israel and Judah are gone. One of the reasons is that they did not heed the merciful reminder that other nations had committed the same sins and suffered the same fate.
But as we see in the chapter, there’s a new set of residents making the same old mistakes. So the Spirit invites the reader (which is currently you, dear reader) to learn the lesson the seed of Israel didn’t learn. Behold the various mercies of God, and respond in the manner prescribed in Romans 2:4. Repent!
The mercy of the Lord to deliver us. The subjugation, siege, destruction, and exile of Israel is recounted in 2 Kings 17:1-6, but we mustn’t see the politics related therein as the cause. The text tells us the cause in 2 Kings 17:7. They had sinned against Yahweh. Who is Yahweh? Their God Who had brought them up out of the land of Egypt, from under the hand of Pharaoh. This is very similar to the language of Exodus 20:2 and reminds us that God gives us His commandments against the backdrop of deliverance. Failure to remember His salvation leads to sin, and every sin is inherently a failure to remember His salvation.
The mercy of the Lord to establish us. The Lord had not only saved them out of Egypt. He had cast out nations in order to establish them in their land. 2 Kings 17:8 is analogous to 2 Kings 17:6b; if they will not obey Yahweh, Who placed them in their land, then He will give them over to Assyria, who will place them in another land. What do we have that we have not received? Everything that we have has been given to us by God. Even ourselves. We must remember that we are not our own; we are bought with a price.
The mercy of the Lord to give us good commandments. Yahweh had added another mercy to deliverance and provision: commandments (2 Kings 17:15a, 2 Kings 17:16a). And when they had turned from them, He sent them new prophets to urge them back to keeping them (2 Kings 17:13). Even now, the Lord continues to give us His good Word. Will we have grace from Him to receive it with meekness, as the implanted Word that is able to save our souls (James 1:21–26)? Or will Scripture like 2 Kings receive the pocket-veto of laziness, or of endless qualifications about why it doesn’t really apply to us? And, then, whom will we have to blame when our family ends up outside the covenant, or our congregation’s lampstand is removed?
The mercy of the Lord to give bad examples as a warning. Israel had the warning example of Egypt (2 Kings 17:7). They had the warning example of the Canaanites (2 Kings 17:8). They had the various warnings of disciplinary providence that accompanied the messages of the prophets referenced in 2 Kings 17:13. The southern kingdom of Judah had the warning example of the northern kingdom of Israel (2 Kings 17:19). Israel had had the warning example of what had happened even to the line of David (2 Kings 17:21a), but Jeroboam immediately instituted the Yahweh-worship traditions that went back to Aaron (2 Kings 17:21-22, cf. 1 Kings 12:26–33; Exodus 32:4–6).
2 Kings 17:24-41 show us that if God had wanted mixed worship, He could get it just as easily from pagans. The mixture that we see in this passage doesn’t differ much from the mixture that Israel had offered in its latter days. It is an irony that priests from Jeroboam’s made-up lines (2 Kings 17:27-28; the Levites had gone south, cf. 1 Kings 12:31; 2 Chronicles 11:13–14) were sent back into the land to reproduce the same mixed religion complete with yet another new priesthood (2 Kings 17:32). They did not learn from the former examples (cf. John 4:21–22). Will we (cf. John 4:23–26)?
Who has given us the way to worship? By what mercies does He urge us to worship only that way?
Sample prayer: Lord, we praise You for the mercy of deliverance, the mercy of provision, the mercy of commandment, the mercy of warning, and the mercy of history. Forgive us for how slow we are to respond to the riches of Your goodness, forbearance, and longsuffering. Grant, by Your Spirit, that Your goodness would lead us to repentance, through Jesus Christ our Lord, AMEN!
Suggested songs: ARP72A “God, Give Your Judgments to the King” or TPH72A “O God, Your Judgments Give the King”
Tuesday, February 21, 2023
The "Recipe" Principle of Worship: Holiness of Worship Shown Four Ways [2023.02.19 Evening Sermon in Exodus 30:22–38]
In at least four ways, these recipes show the holiness of God's worship, and the necessity of following His recipe as excellently and exclusively as possible.
How Baptism Communicates to Us the Essence of Our Christian Life [2023.02.19 Morning Sermon in Acts 19:1–7]
The great and true Christian baptism is Christ's pouring out of His Spirit, by Whom He gives believers repentance and faith to be washed by Christ's blood in the first place—and by Whom He grows them in repentance and faith, and by Whom He will perfect them in repentance and faith. This is the story of Pentecost, the story of every church, and the story that Christ's commanded water-baptism tells.
Biblical Theology of the Diaconate (23): Diaconal Display of Christ as True King and True Israel [2023.02.19 Sabbath School]
Spectacles to Correct How We See God's Ways and Our Own [Family Worship lesson in Proverbs 21:1–2]
Theology Simply Explained — WSC75 “God Forbids Thoughtlessness or Carelessness about Earthly Property or Prosperity”
WSC75: What is forbidden in the eighth commandment? The eighth commandment forbiddeth whatsoever doth or may unjustly hinder our own or our neighbor’s wealth or outward estate.
Looking to the God of Grace, at the Throne of Grace, through the Man of Grace [Family Worship lesson in Psalm 80]
2023.02.21 Hopewell @Home ▫ Psalm 80
Read Psalm 80
Questions from the Scripture text: Into whose hands was this Psalm committed (superscript)? With what instructions? Who penned it? What does he ask God to do (Psalm 80:1a)? What does he call Him? How does He lead Joseph? What else does he call Him (verse 1b)? What else does he ask Him to do? Before whom (Psalm 80:2a) do they ask Him to do what (verse 2c) by doing what (verse 2b)? What else do they ask Him to do (Psalm 80:3a, c) by doing what (verse 3b)? What does he call God in Psalm 80:4a? Why is this such a problem (verse 4b)? With what, specifically, is He angry (verse 4c)? How does Psalm 80:5 describe the constancy and completeness of the chastening? What effect has this had (Psalm 80:6)? What request is repeated in Psalm 80:7 (cf. Psalm 80:3)? As what do Psalm 80:8-13 describe Israel? From where did He bring them (Psalm 80:8a)? Where did He put them (verse 8b)? What did He do for them (Psalm 80:9)? How much did they grow (Psalm 80:10-11)? But what has God done now (Psalm 80:12-13)? What does the psalmist ask Him to do now (Psalm 80:14, cf. Psalm 80:3, Psalm 80:7)? What is his strongest argument (Psalm 80:15)? Who has ultimately done this (Psalm 80:16)? What does the psalmist ask Him to do instead now (Psalm 80:17)? What effect will this son of man have (Psalm 80:18)? What is the ultimate request of the Psalm (Psalm 80:19, cf. Psalm 80:3, Psalm 80:7, Psalm 80:14)?
What hope can there be for those who have sinned against grace? Psalm 80 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these nineteen verses of Holy Scripture, the Holy Spirit teaches us that the only hope for those who have sinned against grace is… more grace, in the son of man.
Grace to begin with, Psalm 80:8–11. What is the difference between Egypt, the nations, and Israel? The Lord decided to save Israel. Egypt and the Canaanites deserved what they received. But Psalm 80:4 reminds us that the same is true of Israel. Choosing them and saving them was sheer grace. The Lord did it simply for the love in which He decided to take Israel for Himself (Psalm 80:15) as His own covenant people (Psalm 80:4c).
Sin against grace, Psalm 80:5-6, Psalm 80:12-13, Psalm 80:16. Clearly, it is the Lord Who has been angry with them (Psalm 80:4), punished them (Psalm 80:5), humbled them (Psalm 80:6), exposed them (Psalm 80:12-13), and rebuked them (Psalm 80:16). He is not a fickle God; clearly they have sinned greatly against Him. The problem, in all of their sin, is that it has been a “turning back from” God (Psalm 80:18a).
Grace that prayer can still lay hold of, Psalm 80:1-3, Psalm 80:7, Psalm 80:14, Psalm 80:19. The refrain in Psalm 80:3, Psalm 80:7, Psalm 80:19 is identical, and it draws its hope from the very place from which the Lord has made His presence most known to Israel: “dwelling upon the cherubim” (Psalm 80:1b). It is this “shining forth” that gives rise to the repeated plea, “Cause Your face to shine.” The shining of His face, of course, is the smile of His countenance, the glorious blessing that He pronounced upon His people through the mouth of the priest (cf. Numbers 6:22–27). It is exactly counter to their current experience of the rebuke of His countenance (cf. Psalm 80:16).
Despite all that the Lord has taken from this psalmist, and those singing with him and the choirmaster, He has maintained to them one glorious thing: the sense and the knowledge that even in chastening, God is still listening. That He Who planted and made them strong for Himself (Psalm 80:15) isn’t done with them yet. O that the Lord would always maintain to us this reflex and recourse: to turn to the Lion Who has wounded us, but Who is our only hope of healing (cf. Hosea 5:13–6:3)!
Grace that still lays hold of us, Psalm 80:17-18. The secret of prayer is not that it strongly lays hold of God, but that it lays hold of God Who is strong. It’s not so much our laying hold of grace, but grace laying hold of us. The only way that we can stop turning back from God (Psalm 80:18a) is by God’s laying His hand upon us in Christ (Psalm 80:17a) to make us strong for Himself in Christ (verse17b).
In the end, Jesus describes Himself as the true Vine (cp. John 15:1–11) and the ultimate Son of Man (cp. Daniel 7:13, Matthew 26:64, Luke 21:27). He is Israel as she ought to have been, the suffering servant from latter Isaiah, Who atones for and succeeds in the place of the failed servant-vine from early Isaiah (cp. Isaiah 5:1–7).
And it is in Jesus that God lays hold of us to give us forgiveness and repentance. Indeed, when we consider the end of Psalm 80:18, we conclude that God is already answering the prayer of this psalm. For, it is only by God’s grace that they would genuinely call upon Him to begin with! Dear believer, when you pray from your weakness, do you not see that what is moving you to pray is not so much your weakness as it is God’s strength?
In what ways might you be turning from God to your own ways or to lesser things? In what ways might your family? In what ways might your church? What has been your experience of the reflex to call upon His Name? Where does that come from? If you haven’t been, where can it come from?
Sample prayer: Lord, hear us, as we pray and sing and read and hear and look to You for Your grace! Truly, only by the Son of Man Whom You made strong for Yourself can we even pray in the first place. Shine forth from Your throne above the cherubim, strengthen us in Christ, and give us life to call upon Your Name. Shine Your face on us by Your Spirit, so that we will see the light of the knowledge of Your glory in the face of Jesus Christ, through Whom we ask it, AMEN!
Suggested songs: ARP80 “Hear, O Hear Us” or TPH80B “Great Shepherd, Who Leadest”
Monday, February 20, 2023
Apostolic Instruction for Prayer Meetings that Are Well-Commended to God [Family Worship lesson in 1Timothy 2:8–10]
2023.02.20 Hopewell @Home ▫ 1 Timothy 2:8–10
Read 1 Timothy 2:8–10
Questions from the Scripture text: Whom does the apostle desire would pray (1 Timothy 2:8)? In what places? Lifting what? Without what two things? What does 1 Timothy 2:9 say about the desire in this verse? Whom does this desire concern? And what aspect of their life? What three principles govern their adornment? What four examples, at the time, were violating that principle? What about them makes it inappropriate to dress in a showy or unrestrained way (1 Timothy 2:10)? What is the proper adornment for women who profess godliness?
What are some things for men and women especially to concern themselves with in the church? 1 Timothy 2:8–10 helps us prepare for the season of prayer in the Midweek Meeting. In these three verses of Holy Scripture, the Holy Spirit teaches us that men are to be men of prayer for godliness, and women are to be women of the godliness for which we pray.
Men of prayer for godliness, 1 Timothy 2:8. The word ‘men’ in 1 Timothy 2:8 is specific to males. Of course, women were included in the exhortation in 1 Timothy 2:1. But now, 1 Timothy 2:8-12 are dealing with a corporate context. Proper order in the church isn’t limited to church officers, to which the apostle will come in chapter 3. So it is the men in every place who lift up their hands in prayer, something that is not connected to the modern self-expression that you might have seen in churches, but to the worship-leading described in Psalm 134:1–2. And men who do so need to be of the character that we have seen described in 1 Timothy 2:2.
They are holy men—men of godliness (treating God as weighty in the heart) and reverence (carrying themselves in a weighty, dignified manner). So, when they lift up hands, when they lead in prayer, they do so as men whose holy conduct is observable in the life and whose reverence toward God can be heard in their praying. And they are men who lead quiet lives (without wrath) and peaceable lives (without doubting). Their praying is not showy but steady, not anxious but sure of God. Even as such men aim at the church’s godliness in their praying, they are already examples of that godliness.
Women of the godliness for which we pray, 1 Timothy 2:9-10. Women tend to focus upon how they are adorned. This is not altogether bad, since it is proper for a woman to “wow” her husband (Adam’s first word in Genesis 2:23), and the mystery of marriage concerns Christ and the church (cf. Ephesians 5:27, Ephesians 5:32), who is at last as a bride adorned for her husband (cf. Revelation 21:2). So the impulse to think about adornment is not entirely wrong, only usually misdirected.
Ultimately, one’s adornment should match one’s status. And a Christian woman has a status higher than any worldly royalty or socialite: “women professing godliness.” The only adornment that can rise to the level of being appropriate for such a status is “good works.” The word for ‘good’ in 1 Timothy 2:10—a word often associated with the goodness of God—is a higher word than the one in 1 Timothy 3:1.
These good works are not done in the assembly. Rather, as men lift their hands and lead with heir words, the women are contributing to the prayer by the very-precious-to-God hidden person of the heart that commends the praying to Him in Christ (cf. 1 Peter 3:3–4). If a woman has not been living this way, with good works toward others as the fruit of a good heart toward God, she has come to church underdressed!
Of course, such character will actually come out in how she dresses and does her hair. The principles here are described by words in 1 Timothy 2:9 translated modesty (the Greek word means “suitable” or “orderly”), propriety (respecting others rather than drawing attention to themselves), and moderation (sensible, wise, judicious, restrained). Such attire seeks to draw as little attention to itself as possible. This seems to have been a needed correction to the hairdos, jewelry, and expensive outfits displayed by some ladies in Ephesus! It may also be a needed correction for women who underdress in a manner that draws attention. There is such a thing as religiously immodest, intentional homeliness of dress.
All need must remember that the church aims at God in its gatherings, and what He loves to see is the godliness at which He has taught us to aim by our praying. And each of us help others aim at Him by drawing as little as possible attention to ourselves.
At Whom should you be aiming your conduct in the church? What does this passage say that you, specifically, need to be working at in order to do so? Whom else will He help by your doing so?
Sample prayer: Lord, You desire holiness in our hearts, lives, and church gatherings. Forgive our men for acting as if we can live obnoxiously and wrathfully, or anxiously and doubtingly, and then come lead prayer acceptably in the church. Forgive our women for thinking more about the adornments upon which others focus than the adornments upon which You focus. Forgive us all for focusing upon ourselves rather than loving You and one another. Conform us instead to Christ, Who has loved You perfectly, and loved us perfectly, and perfectly pleased You in all things. In His Name we ask it, AMEN!
Suggested songs: ARP1 “How Blessed the Man” or TPH520 “What a Friend We Have in Jesus”
Saturday, February 18, 2023
A Mini-Pentecost in Ephesus [Family Worship lesson in Acts 18:24–19:7]
2023.02.11 Hopewell @Home ▫ Acts 18:24–19:7
Read Acts 18:24–19:7
Questions from the Scripture text: What ethnicity of man does Acts 18:24 talk about? What was his name? Where was he born? What was his speech like? How does the apostle describe Apollos’s Bible knowledge? To where did he come? In what had he been instructed (Acts 18:25)? What led to him speaking and teaching? What did he teach? With what quality of teaching? But what limitation? Where does he speak in Acts 18:26? In what manner? Who heard him? What do they do with him? Where/how? To where does he go in Acts 18:27? What do the brethren from Ephesus do? What does the letter ask the Corinthians to do? What is the result, when he arrives? How does the apostle describe the Christians that Apollos helped? What did he do publicly with the Jews (Acts 18:28)? In what manner? By showing them what? From where? When Apollos was there, who arrived where (Acts 19:1)? Whom did he find there (Acts 19:2)? What does he ask them? But how do they respond to the idea of the Holy Spirit? What question does this provoke from the apostle (Acts 19:3)? How do they answer? What does Paul call John’s baptism (Acts 19:4a)? But what does he say that John had preached (verse 4b)? What baptism do they know receive in Acts 19:5? Then what does Paul do to them in Acts 19:6? And what else happens to them? With what effect? How many of them were there (Acts 19:7)?
How is baptism useful for explaining the way of God to us more accurately? Acts 18:24–19:7 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that baptism identifies to us that it is not we who produce repentance, but the triune God Who saves us, even to the point of giving us repentance and faith through grace by His Spirit.
It has been part of the joy of the last several paragraphs that the Holy Spirit has been bringing Jews to the Lord Jesus Christ. However, in the passage before us we see one of the weaknesses of Jewish thinking. Even a Jew like Apollos tended to think in terms of the repentance that we need to give God, rather than the repentance that God has provided to us in Jesus Christ, by the Holy Spirit.
Even a man like Apollos. Praise God for Apollos. He is a Jew, but even God’s judgment upon the Jews to scatter many of them has resulted in Apollos being born at Alexandria, a city of learning. By this providence, he himself was eloquent and mighty in the Scriptures. But this was no mere head knowledge. Having been instructed in the way of the Lord Jesus, and knowing the truth about Jesus with some accuracy, the Spirit had blessed him to be fervent—boiling over—with these glorious truths.
Needed the lesson of Christian baptism. The latter half of Acts 18:25 tells us the weakness in Apollos’s thinking. He was full of zeal, but he only knew the baptism of John. We see this corrected in two different ways in our passage. In Acts 18:26, Aquila and Priscilla hear him, take him aside, and explain to him the way of God more accurately. Note that “the way of the Lord” in Acts 18:25 and “they way of God” in Acts 18:26 are the same. The Lord Jesus is God. This much Apollos knew. But what was it about God’s way of salvation that he needed to learn better?
We see it in the second correction in Acts 19:4. The implication is that these men have this flaw of only knowing John’s baptism because they had been converted under Apollos’s preaching before his encounter with Aquila and Priscilla. Apparently, Apollos was preaching clearly that Jesus is God but failing even to mention the Holy Spirit, because these Ephesian “disciples” had never even heard of Him! Of course, they had heard of the Spirit of God; but, they did not know that the Spirit is a Person of the Godhead Who brings people to believe through grace (end of Acts 18:27), and Whom Jesus has poured out from heaven, just as the water of baptism is poured out upon the earth.
Indeed, Paul reasons that if they have not heard of the Holy Spirit, then they have not received the naming ceremony of Christian baptism, because when we are baptized into the Name of Christ, we are baptized into the Name of the Father, the Son, and the Holy Spirit. Christ is the great self-disclosure of the triune God.
What is the lesson of Christian baptism. Christian baptism does more than just mark off the members of Christ’s church, by placing the Name of the triune God upon them, and imitating Jesus’s pouring out of God the Holy Spirit. Christian baptism announces that the repentance that we so desperately needed, the triune God Himself has provided.
The apostle describes John’s baptism as a “baptism of repentance.” It was an acknowledgement that they had sin that they needed to do something about. But he was not the Christ. The gospel was not that God is angry with sin, and that we need to turn from it and do better. Those things were true, but those things couldn’t save. In fact, acknowledging that they needed repentance was unable actually to give the repentance that they knew that they needed!
So John’s greater message was not the repentance that they presently needed but the faith that they would soon be able to exercise more clearly. They were to hope in the Messiah Who was coming—the Christ Whom John identified to them as Jesus. The message of the gospel was not that they needed to repent and to be forgiven, but that in Christ Jesus they would find and receive everything that they needed—especially this forgiveness, and including this repentance. In fact, it is the Holy Spirit, Whom Jesus pours out, Who gives both repentance and faith (Acts 2:38–39; Acts 11:18; cf. Luke 24:47).
The effectiveness of Christian baptism. The Lord uses baptism both retrospectively and prospectively. In Cornelius’s house, Jesus baptized them first by the pouring out of the Holy Spirit (Acts 10:44–46; Acts 11:15–16), and then the water baptism was poured on the earth (Acts 10:47–48; Acts 11:17–18). Here, the sequence is reversed. The water is poured on earth first (Acts 19:5), and then the Holy Spirit comes upon them (Acts 19:6).
The efficacy of a believer’s baptism is not tied to the time of its administration. It is a sign and seal unto faith, but it often comes after faith—affirming that what the Lord has done was really and truly the work of the Lord. But it always comes before faith. For, the Lord continues to give us increasing repentance and faith throughout this life. And, the pouring out of the waters of Baptism remind us that it is the enthroned Lord Jesus Who keeps pouring out His Spirit upon us to complete the work that He has begun.
So, we may bless God for giving us baptism, which the Spirit (and His servants through whom He teaches us) uses to “explain to us the way of God more accurately.” For, we are always needing more and more to grow in finding our repentance and faith from the Lord Jesus Christ, by His Spirit.
When were you baptized? What does this tell you about the nature of God? What does it tell you about what was happening in your life before you first came to faith, and Who was doing it? What does it tell you about what has been happening in your life since you first came to faith, and Who is doing it? From where do repentance and faith come? In what situations in your life, recently, have you most needed to be reminded of this? How can you make use of your baptism to help at those times?
Sample prayer: Lord, we thank You and praise You for Your glorious, triune nature. Father, we praise You for loving us from before the world began, and determining to conform us to the image of Your Son, so that He might be the Firstborn among many brethren. Lord Jesus, we praise You for coming into the world to save sinners, so that You might purchase us and present us to the Father. Holy Spirit, we praise You for Your almighty work and divine fellowship, as You apply Christ to us by His Word. Now we ask, Father, that You would continue to work in us by Your Spirit, through Jesus Christ, AMEN!
Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH193 “Baptized into Your Name Most Holy”
Friday, February 17, 2023
The Super-Abounding of Christ Over Adam [2023.02.15 Midweek Sermon in Romans 5:15–17]
Concluding Prescriptions for Holy Worship of the Holy God [Family Worship lesson in Exodus 30:22–38]
2023.02.17 Hopewell @Home ▫ Exodus 30:22–38
Read Exodus 30:22–38
Questions from the Scripture text: How do Exodus 30:22, Exodus 30:34 introduce these two sections? For what do Exodus 30:23-25 give a recipe? What are they to anoint with it (Exodus 30:26-28)? With what result (Exodus 30:29)? What else are they to anoint (Exodus 30:30)? For what purpose? To whom is Moses to speak in Exodus 30:31? What must not be done with it (Exodus 30:32)? What mustn’t anyone do, upon pain of what (Exodus 30:33)? What else are they to make (Exodus 30:34-35)? What sort of incense? What are they to do with it (Exodus 30:36)? What aren’t they to do, upon pain of what (Exodus 30:37-38)?
What do the Lord’s instructions about the anointing oil and incense emphasize to us? Exodus 30:22–38 looks forward to the p.m. sermon on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that not only is worship to be treated as holy by doing it exactly as the Lord said, but also nothing else is to be treated holy like His worship is.
Holy by prescription. How serious is God about directing His people’s worship? He dictated to Moses specific recipes for the anointing oil (Exodus 30:22-25) and the incense (Exodus 30:34-35). Some have complained that the regulative principle is dictatorial. That it is. But God is the Dictator of His worship precisely because it is holy, and never has there been such a benevolent Dictator or dictation.
Truly, there were some things that would necessarily have to be deduced or decided in order to follow His directions, but the level of detail makes it clear that man was not to be coming up with his own ideas for the worship of God. His worship is holy. It must be done exactly according to His recipe (in this case, literally!).
Holy by anointing. The Lord showed the holiness of the place of worship (Exodus 30:26a), the paraphernalia for the worship (Exodus 30:26-28), and the priests who led the worship (Exodus 30:30) by commanding them all to be anointed with the oil. They were set apart as consecrated solely for the worship of God (Exodus 30:29a), and only the people whom God had appointed to lead this worship were permitted to touch them (verse 29b). No longer are we set apart for worship by oil and incense. The Holy Spirit is now our anointing from the Anointed One. But, we are still to remember the sacred purpose for which we have been consecrated. We must keep clear of sin, in view of the fact that we have been consecrated in Christ for God’s worship.
Holy by exclusivity. Another way that the Lord emphasized the holiness of the tabernacle worship was by forbidding the oil or incense to be made for any other use, or for any other to be made like it. The prohibition in Exodus 30:33 implies that same ratios were not even to be used with other similar ingredients. And the Lord in His providence included several ingredients that are only mentioned once or twice in the rest of the Old Testament, and a few that are not mentioned elsewhere at all.
What we do for God’s worship is exclusive for Him and for His worship. We should be careful not to export into other areas of life or events those actions, arrangements, even emotions that are unique to the public worship of God.
Holy by gravity of penalty. A final way that God indicated the holiness of His worship was the gravity of the penalty for violating the exclusivity of the worship: “shall be cut off from his people” (Exodus 30:33, Exodus 30:38). At a minimum, this is describing the equivalent of excommunication. For even making something similar (Exodus 30:32, Exodus 30:38), even just to smell it. We simply do not take seriously enough the exclusive claims of God and the weightiness of His worship.
What has God prescribed for His worship? What are some examples of things that are made necessary in order to do what He says? What are some examples of things that men have added because they think it would be a nice idea? What are some things, other than the worship of God, that often receive a devotion, delight, or value that really belongs only to God and to His worship?
Sample prayer: Father, thank You for giving to us Your own Son, the Lord Jesus Christ, to be the One in Whom and through Whom we come to worship You. Thank You for telling us in Your Word what are the actions by which we are to come and do so. Please help us by Your Spirit to have grace by which we will worship acceptably, with reverence and awe, we ask in Jesus’s Name, AMEN!
Suggested songs: ARP51A “God, Be Merciful to Me” or TPH435 “Not What My Hands Have Done”
Thursday, February 16, 2023
Honoring Masters for God’s Sake [Family Worship lesson in 1Timothy 6:1–2]
2023.02.16 Hopewell @Home ▫ 1 Timothy 6:1–2
Read 1 Timothy 6:1–2
Questions from the Scripture text: To which bondservants does 1 Timothy 6:1 apply? Which master is the bondservant to count worthy? Of what? So that what two things would not be blasphemed? What type of master will some of them have (1 Timothy 6:2)? Why might they have disregarded to honor them? Why would they serve them all the more? What is Timothy to do with all of the teachings from 1 Timothy 4:12 to 1 Timothy 6:2?
Besides mature widow prayer-warriors and elders who rule well, whom else must believers honor? 1 Timothy 6:1–2 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that believers ought to honor whomever God’s providence sets over them.
1 Timothy 6:2 ends with a general “teach and exhort these things” that caps everything since the previous, similar statement in 1 Timothy 4:11. Timothy was to count his own office honorable (1 Timothy 4:12–16), to treat all believers with honor (1 Timothy 5:1–2), and to lead the congregation in that honor which included full financial support for the prayer-warrior-widows (1 Timothy 5:3–16), and doubly so for elders who rule well (1 Timothy 5:17–25). Now, in these two verses, the theme of honoring goes outside the church to authorities whom God’s providence has set over us—especially in the workplace, or “the yoke of slavery,” as the text puts it.
Believers are to treat all masters as worthy of all honor, 1 Timothy 6:1a. Since 1 Timothy 6:2 differentiates believing masters, we need to understand 1 Timothy 6:1 as including all of them. So, the weight of the application is on masters who are not good and not believing. This is important, because it’s not just believing slaves who find themselves in such difficulty. Believing citizens and employees often have hard or unbelieving authorities and bosses. What are the slaves in this particular example to do?
“Count their own masters worthy of all honor.” The financial aspect of “honor” from 1 Timothy 5:3, 1 Timothy 5:17 continues here. It can be embittering to work hard while someone else seems to reap all the benefit. But believers already have God Himself, His Name, and His teaching. These are worth more than any money, and thinking or conducting oneself poorly would dishonor the Name that is on us or the doctrine that we believe.
Because their Master and His gospel are worthy of whatever honor they can bring it, 1 Timothy 6:1b. If instead, we work as those who are willing for our master or employer or others to be enriched instead of ourselves, we lay hold of God and the gospel as of greater value and simultaneously bring honor to God and to His teaching. We have a heavenly Master, and we ought to desire to do whatever we can to bring honor to His Name.
And brother-love adds to this honor rather than taking away from it, 1 Timothy 6:2. Finally, because believers are one in Christ, and equal in grace, they may be tempted to withhold honor in the workplace or the household. After all, we are all brothers in Christ, right? But the relation in the Lord does not diminish the respect that is due in our various places and positions in other spheres. If anything, we ought to show more honor, since it’s a brother that we are honoring. And this includes especially working all the harder for those who belong to Christ as believers—those whom Christ has loved by laying down His life, and whom He has commanded us to love as He has loved us (cf. John 13:34–35, John 15:12–15).
What authorities are you under in the home? In the workplace? In the state? What, specifically can you do to honor them more in those spheres? To Whom are you really bringing honor when you do?
Sample prayer: Lord, thank You for giving to us Yourself, Your Name, and Your teaching. Truly, You have already honored us and enriched us more than earthly position or wealth could ever obtain. Forgive us for when we are embittered against those who are over us. Grant unto us to consider them worthy of all honoring for Your own sake. And especially, when those over us are believers, we ask that You would stir up our love for them. For, You have loved them and us with the greatest of love, and You have called us to imitate that love with them. So give us that fruit from Your Spirit that will enable us to do so, we ask, in Jesus’s Name, AMEN!
ARP128 “How Blessed Are All Who Fear the Lord” or TPH128B “Blest the Man That Fears Jehovah”
Wednesday, February 15, 2023
The Depths to Which a Faithful Line May Quickly Decline [Family Worship lesson in 2Kings 16]
2023.02.15 Hopewell @Home ▫ 2 Kings 16
Read 2 Kings 16
Questions from the Scripture text: In what years of whose reign, did who begin to reign over whom (2 Kings 16:1)? How old was he (2 Kings 16:2)? How long did he reign? Where? What did he not do? In whose sight? Unlike whom? In what way did he walk (2 Kings 16:3)? What did he do to his sons? Like whom? What else did he do (2 Kings 16:4)? Who attacked him in 2 Kings 16:5? With what success? What did Rezin take in 2 Kings 16:6 (cf. 2 Kings 14:22), and who ended up dwelling there? To whom does Ahaz look for help (2 Kings 16:7)? What did he call himself? What does he ask him to do? Whose silver and gold does he give to whom (2 Kings 16:8)? How did the king of Assyria respond (2 Kings 16:9)? Where did Ahaz go to see whom (2 Kings 16:10)? What did he see there? To whom did he send the design of it? What did Urijah the priest do in 2 Kings 16:11? And what did Ahaz do with this altar (2 Kings 16:12-13)? What did he move to behind it (2 Kings 16:14)? What would now be done with the Assyrian copy-altar (2 Kings 16:15-16)? And how would he use the bronze altar instead? What else did he do, on whose account (2 Kings 16:17-18)? What is written where (2 Kings 16:19)? What happened to Ahaz (2 Kings 16:20)? Who reigned in his place?
Why can’t churches rest on a history of orthodoxy? 2 Kings 16 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these twenty verses of Holy Scripture, the Holy Spirit teaches us that even formerly sound churches are in constant danger of plummeting into religion, faith, and worship that God hates.
In chapter 15, the northern kingdom plummeted into sin and chastening that would soon lead to its exile. Surely, the southern kingdom and the line of David would be better, right? Wrong! Ahaz is the only king of Judah of whom the formula in 2 Kings 16:2 is used. He’s from the line of David. And his father (Jotham), grandfather (Uzziah), and great-grandfather (Amaziah), and great-great grandfather (Joash) had done what was “right” in the eyes of Yahweh (though not like David, cf. 2 Kings 12:2–3, 2 Kings 14:3–4, 2 Kings 15:3–4, 2 Kings 15:34–35).
“Conservative” churches must be careful not to think that they are immune to ending up like the most blatantly wicked churches. Generations of tolerating partial obedience and compromise finally produce the precipitous plunge into wickedness that we have in 2 Kings 16, with Ahaz’s wicked religion, wicked faith, and wicked worship.
Wicked religion, 2 Kings 16:1-4. 2 Kings 16:3-4 give us a trifecta of the wickedness of Ahaz’s religion. First, he copied the practices of the apostate church in the north (2 Kings 16:3a). This is like if evangelical churches were to start keeping man-made holy days, celebrating mass, and observing Lent. Second, he copied the vile practices of the pagan religions of the land, including murdering his own children (verse 3b). This is like if evangelical churches were to start ordaining women, and tolerating or promoting sexual perversion and the murder of babies. Third, he himself (the verbs are singular) committed the very sin that previous kings had only failed to restrain others from committing (2 Kings 16:4).This is like if church leaders went from failing to discipline for certain sins in one generation, to the leaders themselves committing those sins in the next.
Why give these examples of what this is like? Because this is exactly what has happened to mainline evangelicalism, and is in the process of happening even in former NAPARC churches and one current NAPARC church. Let none who are currently “Presbyterian and Reformed” think that they are somehow immune!
Wicked faith, 2 Kings 16:5-9. To his wicked religion, Ahaz added wicked faith. He begins by trusting and submitting to the king of Assyria (2 Kings 16:7a), even praying to him for salvation (verse 7b) and giving him offerings (2 Kings 16:8). He so admires him that he learns his way of worship from him (see next section). In many countries, rather than suffer persecution from the government, there are churches that are willing to trust in government protection and adjust to whatever worship the government directs them to have. It has happened throughout church history, and at the time of writing, it is now happening in China and Canada and beginning to happen in the U.S. Faith in the government or military power is a wicked faith.
Wicked worship, 2 Kings 16:0-19. Finally, Ahaz goes all-out in his observance of imitation-Assyrian religion. He has found something in the world that looked impressive, and since it felt and seemed so worshipful, he brought it into the church. He hedges his bets, keeping the bronze altar around, just in case he needs help or information from Yahweh too (end of 2 Kings 16:15). And so have many done who have abandoned true worship. They have added what seemed most impressive from man while keeping whatever they thought was most useful from the Lord.
We breathe a great sigh of relief when we get to 2 Kings 16:19-20. Thankfully, Ahaz goes to his grave where he can stop doing harm. And, if we know what is coming with Hezekiah his son, we are grateful for the coming mercy of God. But for now, in chapter 16, we have this important lesson in how quickly and far even a conservative man or church can fall. May the Lord keep His churches and grant unto them reformation and repentance! Thankfully, the Church—capital C—now has Christ as its Head; though local lampstands may be removed, she will never again fall as a whole.
From where does repentance come? How is it maintained? From where can churches and Christians learn what traditions are acceptable to God, and which ones are prolonged offenses and latent disasters?
Sample prayer: Lord, we thank You and praise You for sparing us and our fathers in the faith. For many generations, You have maintained unto us the preaching of Your gospel. And You have often given us new reformation of doctrine and worship. Forgive us for when we act as if because of these mercies, all of our traditions are acceptable to you. And forgive us for when we act as if we are not in continual danger of falling into even more dreadful sin than others who have thus far been worse than we have. In Your mercy and power, grant unto us reformation and revival, we ask through Christ, AMEN!
Suggested songs: ARP72A “God, Give Your Judgments to the King” or TPH72A “O God, Your Judgments Give the King”
Tuesday, February 14, 2023
Theology Simply Explained — WSC74 “Enjoying and Participating in God’s Goodness to Us and Others in Earthly Things”
WSC74: What is required in the eighth commandment? The eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves and others.
How They Who Love God's Glory Respond When the Church Is in Ruins [Family Worship lesson in Psalm 79]
2023.02.14 Hopewell @Home ▫ Psalm 79
Read Psalm 79
Questions from the Scripture text: Who wrote this Psalm (superscript)? Whom does this Psalm address (Psalm 79:1a)? Who has come where? What have they defiled (verse 1b)? What else have they done (verse 1c)? What have they done to the people (Psalm 79:2-3)? What has become of the people as a whole (Psalm 79:4)? What does Psalm 79:5 ask? Whom do they ask God to punish instead (Psalm 79:6)? What have these nations done (Psalm 79:7)? What does Psalm 79:8a recognize about the cause for this? To what hope does verse 8b cling? How does one appeal to such a merciful God (verse 8c)? For what do they ask Him to save (Psalm 79:9a–b)? For what do they ask Him to deliver and atone (Psalm 79:9c–d)? To what do they desire to put a stop (Psalm 79:10)? What do they have good hope that He cares about (Psalm 79:11)? What do they ask Him to do instead (Psalm 79:12)? What two ways do they refer to themselves in Psalm 79:13a? What will they do (verse 13b)? For how long? What else will they do (verse 13c)? For how long?
How does love for God’s glory respond, when God’s church is in ruins? Psalm 79 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that love for God’s glory desires for His church to be revived and avenged so that it may thank and praise him forever.
Love for God’s glory agonizes at the church’s ruination, Psalm 79:1-4. The church is in ruins. God’s church is in ruins. “Your inheritance” (Psalm 79:1a). “Your holy temple” (verse 1b). “Your servants” (Psalm 79:2a). “Your saints” (verse 2c). This has been done with desecration (Psalm 79:1), brutality (Psalm 79:2), disregard (Psalm 79:3), and spite (Psalm 79:4). The moral condition of the church that led to this is worthy of indignation. But she is still God’s church. And a love for His glory agonizes over her ruin—even when she richly deserves it. Let us grieve over the low state of the church in our day, and whenever/wherever she is brought low for her sin and error.
Love for God’s glory pleads for the church’s reviving, Psalm 79:5-9. God’s enemies can do nothing to His church, except that He ordain it for good. But sometimes, it is clear that the church’s ruin comes as an act of chastening. This is one of the cases. So, what does the psalmist plead? For forgiveness and atonement, so that His people might come out from under chastening.
Despite the church’s sin, she is not like the wicked who know not God; the psalmist is able to plead knowing the Lord and calling upon His Name (Psalm 79:6). It is the knowledge of God that makes the difference. He is a God of tender mercies (Psalm 79:8b), salvation (Psalm 79:9a), and deliverance (verse 9c). He saves for the glory of His Name (verse 9b) and His Name’s sake (verse 9d). Let us desire the honor of His Name in the display of His atoning, reviving mercy upon His people.
Love for God’s glory appeals for the church’s avenging, Psalm 79:10-12. Just as God is glorified in His people by saving them, so also God is glorified over His enemies by repaying them. He displays His glory by avenging His people (Psalm 79:10c–d). He displays His glory by returning sevenfold into their bosom what His enemies have done to His people (Psalm 79:12). Do we love God’s glory? Let us desire the vindication of His Name in pouring out justice upon His enemies.
Love for God’s glory looks forward to everlasting fellowship, thanksgiving, and praise, Psalm 79:13. Finally, we must remember that God has an end for which He has set His people apart to Himself: not merely that they would be forgiven of sin, retrieved from error, and revived. The Lord has taken for Himself a people as the flock for whom He tenderly cares (verse 13a) in order that they may give Him thanks and praise. This is the forever-purpose for them (verse 13b–c). Let us desire to be revived and avenged, not for our own sakes, but for the glory of His Name, and for the privilege of giving Him thanks and praise forever!
In what ways is the church brought low by her enemies in your day? For what offenses against God and His holiness might He have done this? What ought you to be praying for and pursuing as His church? What should you desire for His enemies? When do you get to preview your forever-destiny?
Sample prayer: Lord, we praise You for Your holiness that is far above all creatures. You have consecrated for Yourself a people for Your worship. You have turned Your anger from us and forgiven us. Your tender mercies have come speedily to us, O God of our salvation. You delivered us and atoned for our sins. Long after You have repaid Your enemies, Your own grace will have brought us into glorious perfection, where we will be Your people and the sheep of Your pasture, giving You thanks forever, and giving You praise to all generations. Grant us now the help of Your Spirit, that we might today enjoy some of that eternal blessedness, giving You thanks and praise through Jesus Christ, in Whom we ask it, AMEN!
Suggested songs: ARP79A “O God, To Your Inheritance” or TPH79A “God, the Nations Have Invaded”