The King of the Grace Empire [2023.03.29 Midweek Sermon in Romans 5:21]

Every impulse of love toward God and obedience toward His law shows that the believer is under the reign of grace—an eternal empire that has Christ as Emperor.

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What Our Deadly, Filthy Sin Requires [Family Worship lesson in Exodus 32:25–35]

What must happen in response to great sin? Exodus 32:25–35 looks forward to the evening sermon on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that in response to great sin, there must be death, and there ought to be cleansing, intercession, atonement, and punishment. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.31 Hopewell @Home ▫ Exodus 32:25–35

Read Exodus 32:25–35

Questions from the Scripture text: What did Moses see in Exodus 32:25? How did they get to be this way? What did it cause, among whom? Where did Moses stand (Exodus 32:26)? For whom did he ask? Who came? On Whose behalf does he now speak (Exodus 32:27)? What does he tell them to carry? Where? To go where? Doing what? To whom? Who do according to what (Exodus 32:28)? With what result? Who speaks to them in Exodus 32:29? What does he tell them to do? Why do they need to be consecrated/cleansed (cf. Exodus 28:41)? When does Exodus 32:30 happen? To whom does Moses speak? What does he say they have done? Where is he going now? To do what? To Whom does Moses return in Exodus 32:31? What does he tell Him the people have committed? By making what? What does he hope God is willing to do (Exodus 32:32)? If there isn’t forgiveness, what does he ask God to do? Where is his name written? What does Yahweh say He will do to whom (Exodus 32:33)? What does He tell Moses to do with the people in Exodus 32:34? Where is he to lead them? Who will go before Moses? What will happen later? What will happen when that day comes? How does Exodus 32:35 describe that day? Why did Yahweh strike the people? Who, specifically, had produced the calf?

What must happen in response to great sin? Exodus 32:25–35 looks forward to the evening sermon on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that in response to great sin, there must be death, and there ought to be cleansing, intercession, atonement, and punishment. 

Death. The wages of sin is death. It says much about us that we are horrified by things like Exodus 32:27, but we are not horrified by sin itself. The Levites were given the will to volunteer to be on the Yahweh’s side (Exodus 32:26). The whole rest of Israel was supposedly keeping a feast to Yahweh, but when it came to actually honoring Him, no one else could be mustered. We ought to be amazed that any live (cf. Romans 6:23). Obviously, Israel did not take sin with deadly seriousness and were not duly impressed that any of them were still alive. As long as we live, we receive not just “better than” but “opposite what I deserve.”

Cleansing. Yahweh gave the Levites a heart toward Him, just as He had chosen the family of Aaron to be priests. The same “filling the hand” phrase is translated “consecrate” in Exodus 32:29 as was in Exodus 28:41. The Levites are not themselves clean, but for their role, they must be consecrated. For their role among the nations, Israel as a whole must be clean, must be holy, as Yahweh is holy. 

So too, Christians must have the cleansing of imputed righteousness from Christ and the holiness of righteous characters from Christ. And those who are called to office in the home (husband, father) or the church (elder, deacon) must be examples of purity in the life, just as they are set apart to that office by God.

Intercession. Moses has already interceded for Israel, but now he has seen for himself what has been done. The Lord had relented in Exodus 32:14, but after Aaron’s doubling down upon his wickedness, and the people’s requiring three thousand executions (Exodus 32:28) to restrain their self-expression in their manmade religion (Exodus 32:25), Moses realizes that further intercession is necessary (Exodus 32:30). The Lord Jesus offered Himself up once for all, and believers’ sin is entirely atoned for. But, His priestly work continues, always interceding for us by the power of His indestructible life. This is how He saves us to the uttermost (cf. Hebrews 7:25–27). 

Atonement. Moses hopes to “atone” for the people’s sin (Exodus 32:30), but he does not mean that he himself can satisfy God’s wrath. Rather, he acknowledges in Exodus 32:32 that if there is not forgiveness for sin, then he also cannot hope for anything other than to be blotted out of Yahweh’s book. This appears to be the first mention of Yahweh’s book of the living and righteous (cf. Psalm 69:28), which famously appears several times in Revelation (cf. Revelation 3:5, Revelation 13:8, Revelation 20:15). Moses’s hope for the people, and for his own soul, is that Yahweh would provide a way of atoning for their sin and satisfying His wrath.

Punishment. The Lord affirms that anyone whose sin remains cannot be in His book (Exodus 32:33), but that Moses’s calling has not been revoked (Exodus 32:34a). There is atonement, but it is not for everyone. There must be punishment on the day of visitation (verse 34b). As a token of this day, Yahweh strikes the people in Exodus 32:25. This knowledge contributes to our understanding of the cross. There is a great day of visitation yet to come. But Yahweh has already visited earth once. And when He did, He visited His wrath upon Himself at the cross in the place of all whose names will be found in the book of life when it is opened. God cannot stop being God. Justice belongs to His God-ness. Sin must be fully punished. The glory of how He has done this for believers is that there is something said upon the cross that will never be said in Hell: “It has been finished!”

What do you deserve for the “least” of your sins against God? What have been some of your greatest? How many have they been? How can you be ransomed? Cleansed? Consecrated? Forgiven?

Sample prayer:  Our souls praise You, O King of heaven, and we bring all that is within us unto You in tribute. For have ransomed, healed, restored, and forgiven us. You are worthy of everlasting power and riches and wisdom and strength and honor and glory and blessing, for You have redeemed us and made us kings and priests to our God. So, receive our everlasting praise, by the help of Your Spirit, through Jesus Christ our Lord, AMEN!

ARP103A “O Bless the Lord, My Soul” or TPH239 “Praise, My Soul, the King of Heaven”

How Mature Christians Relate to Other Believers [Family Worship lesson in 2Timothy 1:3–5]

What thanksgivings, desires, and joys should fill believers’ prayers for each other? 2Timothy 1:3–5 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that believers are thankful for one another’s faith, desiring to see one another’s face, and rejoicing over one another’s fellowship.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.30 Hopewell @Home ▫ 2 Timothy 1:3–5

Read 2 Timothy 1:3–5

Questions from the Scripture text: Whom does the apostle thank (2 Timothy 1:3)? How does the apostle serve Him? Like whom else? In what activity does he remember Timothy? How frequently does he do this? At what times? For what does he especially pray (2 Timothy 1:4)? What memory fuels this desire? What does he anticipate happening when he does se him? What memory fuels both the desire and the thanksgiving (2 Timothy 1:5)? In whom had this faith previously dwelt? Of what is Paul persuaded?

What thanksgivings, desires, and joys should fill believers’ prayers for each other? 2 Timothy 1:3–5 looks forward to the second reading in morning public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that believers are thankful for one another’s faith, desiring to see one another’s face, and rejoicing over one another’s fellowship.

Thankful for each other’s faith. Paul has many reasons to be thankful for Timothy. Paul serves God with a pure conscience that was a gift from God. Paul’s forefathers’ good service was a gift from God. And now Timothy, his son in the faith (cf. 2 Timothy 1:2a), is serving God with a pure conscience that is a gift from God. Remembering Timothy’s place in this lineage of faithfulness is cause for thanksgiving!

And there has been a lineage of faith, as well. Although Timothy’s father was a Greek whose faith is not mentioned here, his grandmother Lois was a believer, and then his mother Eunice. And theirs was the same “unpretended faith” that is now in Timothy. Here is evidence not only of God’s historically consistent mercy but also covenantally faithful mercy.

There is nothing in this world that is so marvelous a display of the mercy of God as a believer in Christ, serving Christ faithfully. And yet we are such an unthankful people that it is possible for us to be forgetful of believers altogether, or even to remember them but still not be thankful. Paul’s conscientious service of God, however, expressed itself in constant, regular prayer, with thanksgiving.

Believers ought to be those who pray for one another. And this constant praying for one another should include especially thankfulness for the goodness of the God Who has saved them and uses them.

Desiring to see one another’s face. One of the things that the Lord has used to keep Paul constant in prayer for Timothy has been his “greatly desiring” to see Timothy. He remembers the tears on Timothy’s face when last they parted, and he desires to refresh his memory with one in which that face was last joyous. 

Paul knows that Timothy even now weeps for the absence and hardship that has come to his mentor. So, he is always remembering to pray for Timothy’s joy—and especially the opportunity to be an instrument of that joy when he sees him again. “Introversion” is something that believers need to get over in order to conform to the mind of Christ in believers. We ought to desire to see each other in order to cheer each other.

Rejoicing over one another’s fellowship. It isn’t only Timothy who will be full of joy. Paul unashamedly says “I may be filled with joy” in 2 Timothy 1:4. It’s not selfish to aim at true joy. Jesus endured the cross for the joy set before Him (cf. Hebrews 12:2). And He desires that we might have His joy (cf. John 15:11, John 16:24, John 17:13; 1 John 1:4). Well, part of imitating Christ’s own joy is rejoicing in the fellowship that we have with one another (cf. John 17:24; 2 John 12). Believers ought to rejoice in one another’s fellowship!

Whom has the Lord brought into your circle and lineage of His work in your life and through your life? What part does thanksgiving for them have in your prayers? For whom, especially, ought you to be praying more? How do you aim at others’ joy? What pleasure do you take in seeing others?

Sample prayer:  Father, thank You for Your great mercy from one generation to the next of servants. From the fathers, to Paul, to Timothy, to us, serving You with a pure conscience is a gift for which You are worthy of praise. And as You pass the faith along from grand parent to parent to child, You show Yourself faithful. Forgive us for how infrequent we are in thanking You. Forgive us for being infrequent and irregular in prayer for one another. Forgive us for how little we desire to see each other and gladden each other. But You have sent Christ to bring us into Your family. And He rejoices to gather us to Himself. For His sake, forgive us, and make our joys to imitate His joy, we ask in His Name, AMEN!

ARP16A “Keep Me, O God” or TPH409 “Blest Be the Tie That Binds”

Idolatry's Worship Wars [2023.03.26 Evening Sermon in Exodus 32:15–24]

Idolatry rejects and attacks God, is contrary to rational thinking, and harms one's own soul.

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The Spirit's Disruptive, Pervasive, Subtle, Sovereign Work in Building the Kingdom [2023.03.26 Morning Sermon in Acts 19:23–41]

As Jesus unstoppably builds His kingdom by His Spirit, He does so disruptively, pervasively, subtly, and sovereignly.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

Messiah's Ministry to the Poor [2023.03.27 Sabbath School Lesson, Biblical Theology of the Diaconate #27]

The Lord Jesus came to care for the poor, and when we realize that spiritual poverty is the great poverty, we realize that we are ALL those poor for such as whom He came.(click here to DOWNLOAD mp3/pdf files of this lesson)

Seeing God's Mercy in Our Godliness, Despite Our Costly, Remaining Sin [Family Worship lesson in 2Kings 20:12–21]

How does mercy overrule believers’ pride and folly? 2Kings 20:12–21 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that in those whom He is growing in grace, God commends the goodness that comes from His gracious work, despite the harmfulness of their remaining sin, mercifully sparing much of the harm it might have cost. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.29 Hopewell @Home ▫ 2 Kings 20:12–21

Read 2 Kings 20:12–21

Questions from the Scripture text: Who sends what two things to Hezekiah in 2 Kings 20:12? What had he heard? How does Hezekiah respond to the messengers in 2 Kings 20:13? What five specific things does he show them? What does he refrain from showing? From where? Who goes to Hezekiah in 2 Kings 20:14? What two things does he ask about the men? Which one of those two things does Hezekiah answer? What is his answer? Then what does Isaiah ask in 2 Kings 20:15a? How does Hezekiah answer (verse 15b)? What hadn’t Hezekiah asked for, but now receives (2 Kings 20:16)? How does the quantity of what 2 Kings 20:17 addresses correspond to 2 Kings 20:13, 2 Kings 20:15b? What will happen to it all? What (whom) else will they take away (2 Kings 20:18)? What will happen to them? What does Hezekiah think of this word (2 Kings 20:19)? Why—what will there be? When? Where does 2 Kings 20:20 say one may find what? What did Hezekiah do in 2 Kings 20:21? Who reigned in his place?

How do pride and folly go hand-in-hand? 2 Kings 20:12–21 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that the pride that wishes for others to be impressed with us goes hand-in-hand with the folly that destroys ourselves and those entrusted to our care. 

Godly people can make costly mistakes, but they have a merciful God.

Godly people. Hezekiah has enjoyed the fruit of looking to the Lord in prayer (2 Kings 20:1-11), and he is a man who can recognize when the Lord is being merciful to him (2 Kings 20:19). When we get to his closing formula in 2 Kings 20:20, we’re reminded of how the Lord introduced him in 2 Kings 18:1–18. “He did what was right in the sight of Yahweh, according to all that his father David had done” (2 Kings 18:3). “He trusted in Yahweh[…] held fast to Yahweh[…] did not depart from following Him, but kept His commandments” (2 Kings 18:5, 2 Kings 18:6). 

Yes, he stumbled in some things, as he does here. But we ought to read his account according to the Spirit’s own general assessment. His verdict will affect how we read the Lord’s Word in 2 Kings 20:17-18 and Hezekiah’s response in 2 Kings 20:19. 

And His verdict encourages us, as we walk with the Lord, that although we may make costly mistakes, there is such a thing as imperfect godliness that God commends. This is not because God grades on a curve, but because whenever we find real godliness mixed with believers’ sinfulness and imprudence, we know where it came from. 

Whatever godliness is there must have come from God Himself. And He is not so unjust as to overlook it, but rather merciful to reward it for the sake of His grace which produced it. Real godliness, though imperfect in the believer, comes from the perfect God. And He is truly pleased with it. And He responds to it in a way that makes a real difference. We will see that difference when we come to consider “A merciful God” below.

Costly mistakes. While this encourages us not to despair over our imperfections, we must nevertheless not grow tolerant of our sin or foolishness. For, these are real and have real consequences. The key to 2 Kings 20:12 is what came with the “present.” The word is a word for “offering” or “tribute,” which helps us understand the “letters” in verse 12 and Hezekiah’s behavior in 2 Kings 20:13. 

Apparently, the envoys carried official diplomatic documents offering Hezekiah an alliance with Babylon if Israel was up to snuff. That’s why Hezekiah would make sure to show the envoys every last thing that he had (2 Kings 20:13) and not be ashamed to tell Isaiah that he had done what he thought was an excellent job of enlisting the most powerful anti-Assyrian ally (2 Kings 20:14-15). 

But Hezekiah would indubitably have known of Isaiah’s teaching about Egypt in Isaiah 30:1–3, which had corresponded to the situation back in 2 Kings 18:19–21. Isaiah 30:2 zeroed in not on forming the alliance, per se, but that Yahweh was not consulted about it.

That’s why 2 Kings 20:16 must have stopped Hezekiah in his tracks “Hear the word of Yahweh.”  A second time, the king had run headlong into something without consulting the word of the Lord. Now, we are not kings over Yahweh’s people and do not have a prophet of Yahweh assigned to us. 

But we do have the completed, sufficient Old and New Testament Scriptures. (cf. John 16:12–14; 1 Corinthians 13:8–10; 2 Timothy 3:14–17). And we do have particular shepherd-teachers assigned to us (cf. Acts 20:28; Hebrews 13:7–9, Hebrews 13:17; Ephesians 4:11–14). And we have an entire body of Christ who have been assigned specifically to us for our engagement and building up into Christ (cf. 1 Corinthians 12:18, 1 Corinthians 12:24–25; Ephesians 4:15–16). Shall we make any important decision without refreshing ourselves in the Scriptures that touch it, consulting the undershepherds assigned to us, and keeping ourselves current in our participation in the body?

Though Hezekiah was a godly king, this error was profoundly costly. It will turn out to be the means by which Babylon gains much of its intel for plundering and enslaving Israel (2 Kings 20:17-18). Manasseh is the wicked one who irrevocably provokes Yahweh to the judgment of the Babylonian exile (cf. 2 Kings 21:1–18). But Hezekiah’s mistake will end up being a big part of how it ends up happening. 

The mistakes of the godly have real consequences, and they can be very costly indeed. Let them learn, then, that love to God and brother and neighbor demands walking in wisdom. It demands constant meditation upon God’s Word and humbly availing ourselves of the ministry of God’s assigned servants. And the godly will also be praying that the Lord will be merciful to spare them, and those under them, from the costliness of their mistakes. For, we will make many of them. But how often, God has softened the brunt of the blow, or even spared the harm altogether. How great is His mercy!

A merciful God. We are so sluggish toward God’s mercy that we are unable to see it in 2 Kings 20:18. After Isaiah 30:1–5, Isaiah 31:1–3, and how that dalliance with Egypt resulted in the back-breaking, terrifying siege of Assyria (cf. 2 Kings 18:9–19:19), Hezekiah has done it again. And now, rather than annihilate Judah immediately, the Lord’s response will not come for at least fifteen years. Hezekiah’s prior reprieve had included deliverance from Assyria (2 Kings 19:6), and now it will also include deliverance from Babylon! This is a great mercy. Some are tempted to read the response in 2 Kings 20:17-18 as severe. But to them Hezekiah might anachronistically quote some now famous words: “what’s wrong with you people?!”

To this mercy of reprieve, the Lord adds the mercy of humility—the mercy of sanctified eyes with which to see the mercy in the midst of the judgment. Even after he has done what had previously so provoked God, the Lord comes back with a merciful word. God is good, and this word has been good. Taken in the context of 2 Kings 18-20 as a whole, rounded out from the book of Isaiah, 2 Kings 20:19b is not indifference toward the plight of Hezekiah’s sons. Rather, it is an amazement at the mercy of God, even after another offense such as he has just committed. The Lord is always being overwhelmingly merciful to us. O that His Spirit would give us the eyes to see just how great that mercy has been!

And of course, once the mercies that we and the visible church receive in this world, there is an infinitely greater and longer mercy to come for those who are in Christ. In mercy, the Lord gave him a useful life (2 Kings 20:20). Man’s greatness is small, so the extra details went into a non-Scripture book. But that small greatness comes in God’s big mercy. Manasseh is coming (2 Kings 20:21), but the final word on a believer is that when he dies the death of the righteous (cf. Numbers 23:10–11, Psalm 116:15–16), he joins the souls of the just made perfect (cf. Hebrews 12:23; Philippians 3:12; Revelation 6:9–11). What a merciful God!

What is your habit of consulting the Scriptures about decisions? What is your habit for consulting the shepherd-teachers and overseers specifically assigned to you? What is your habit for keeping your participation in Christ’s earthly body “current”? What are some mistakes that you have made that God has spared you and others the brunt of? When have you been thankful under a difficult providence that was more merciful than you deserved?

Sample prayer: Lord, truly You are merciful to Your people. We, like Hezekiah, are often foolish. We forget the costliness of our past sins and errors. And we stumble right back into the same sin. How often You have given us a reprieve like the 15 years of peace that Judah enjoyed! Forgive us when, under a painful providence, we forget that You are truly sparing us more than we can imagine. And sanctify our hearts to see Your goodness and call it good, we ask, through Jesus Christ, Your Son, our Lord, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH169 “Master, Speak! Thy Servant Heareth”

Treasuring God Is the Foundation of Being Content and Charitable [Westminster Shorter Catechism 80 Simply Explained]

Pastor walks his children through Westminster Shorter Catechism question 80—especially explaining and applying how treasuring God is the foundation of being content and charitable.

Q80. What is required in the tenth commandment? The tenth commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor, and all that is his.(click here to DOWNLOAD mp3/pdf files of this lesson)

Praying to and Listening to the God Who Displayed His Character at the Cross [Family Worship lesson in Psalm 85]

What hope may we have, when we are committing sin again, even after the Lord had restored us? Psalm 85 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 when believers backslide, they may look back to the Lord of salvation to glorify His own character in granting them new repentance. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.28 Hopewell @Home ▫ Psalm 85

Read Psalm 85

Questions from the Scripture text: Into whose hands was this song committed (superscript)? Who wrote it? Whom does Psalm 85:1a address? What was His disposition toward what? What has He done in this favor (verse 1b)? What does this show that He has done to the people (Psalm 85:2)? In addition to this forgiveness and covering, what has He done (Psalm 85:3)? But what are they praying for Him to do now (Psalm 85:4a)? What are they calling Him? What do they mention three times in verse 4b, Psalm 85:5a, and verse 5b? What are they asking for in Psalm 85:6a? What do they want to do with this life (verse 6b)? What do they want Yahweh to do with His covenant love (Psalm 85:7a)? Whose salvation do they mention in verse 7b? How many people are talking now in Psalm 85:8a? What will he do now? Who will be speaking instead? What will He speak (verse 8b)? To whom (verse 8c)? What mustn’t they do (verse 8d)? What is near to whom (Psalm 85:9a)? Besides the returned people, what will dwell in the land (verse 9b)? In this glory, what do covenant love and faithfulness do (Psalm 85:10a)? What do righteousness and peace do (verse 10b)? When the glory dwells in the land, what will spring from earth, and what will look down from heaven (Psalm 85:11)? How does Psalm 85:12 describe this filling of the land with faithfulness and righteousness? Who are back to speaking in verse 12b? What will go before Him in Psalm 85:13a? And what will these footsteps of His righteousness become (verse 13b)? 

What hope may we have, when we are committing sin again, even after the Lord had restored us? Psalm 85 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 when believers backslide, they may look back to the Lord of salvation to glorify His own character in granting them new repentance. 

After acknowledging that the Lord had shown His people mercy by restoring them from the exile (Psalm 85:1–3), the Psalmist acknowledges that the people have ill-repaid God by more sin that has provoked wrath again (Psalm 85:4-7),  and then receives from God the message that His own character is still their hope to give them both forgiveness and repentance (Psalm 85:8-13).

Past performance is indicative of future expectation (Psalm 85:1-3). When the Lord brought Israel back from their captivity (v1b), it was entirely because He was gracious (Psalm 85:1a). Apart from the Lord, the only thing that is in His people is iniquity (Psalm 85:2a) and sin (verse 2b). But it is in God that we find forgiveness (verse 2a), covering (verse 2b), and propitiation (the taking away of wrath, Psalm 85:3a; and the turning away of anger, verse 3b). 

This knowledge that restoration from the exile could only have come from something within God now gives the psalmist hope because His people are again in need of salvation (Psalm 85:4-7). Although believers experience the fierce inner battle of Romans 7:15–24, the confidence of Romans 7:25 rests upon this same “Psalm 85 logic” in Romans 5. If my salvation comes not at all from myself but from Him, and He has already begun it (cf. Romans 5:6–8), then surely He will complete it (cf. Romans 5:9–11). 

How to pray when you’re troubled (Psalm 85:4-7). The people of God are in trouble in this Psalm, but their greatest trouble is spiritual trouble. Often, a believer has peace in the midst of all of life’s storms, because he has Christ. And he knows that if he has Christ, then he is safe. The storm is working for his good. The storm is not separating him from the love of God in Christ.

But what about when we aren’t just in trouble but are troubled within? What about when we can see how much we are sinning, and we know that the troubles that we have aren’t even the tip of the iceberg of what we deserve? What if we can see our unloveliness and our peril? Where can we look for love and salvation?

God Himself. Steadfast/covenanted love (Psalm 85:7a) and salvation (Psalm 85:4a, Psalm 85:7b) are described here as something on the order of personal properties of God. They flow from God’s commitment to Himself. And this is the hope for the sinner who has provoked God’s holy wrath, because that too flows from God’s commitment to Himself.

This is a difficult concept, so let us try. God’s holiness, properly speaking, cannot be thought of as fundamentally “separation,” like many have noted. Surely, by comparison to the creatures, His holiness does indeed distinguish Him entirely! But if He is holy in Himself from all eternity, then we know that it has something other than separation at its core, for God is not separate from Himself. It is difficult to conceptualize, but we conclude that His holiness is something like the intensity of His being and the intensity of His commitment to Himself. He is completely unlike us, completely “other” from us.

So, when the psalmist notes that God is angry with their sin again (Psalm 85:5a, verse 5b, verse 5c), he remembers that for His own sake, God has forgiven and restored them before (Psalm 85:1-3). God would be unholy if He did not hate and punish sin. But God has done something that brings His holiness to bear by saving us from His wrath, rather than destroying us in it. He has taken a people for Himself that can be called “Your people” (Psalm 85:6b). And He redeems them for the purpose of their rejoicing in Him Himself—all His glorious character (verse 6b). 

There’s nothing in us to plead. It’s all in God. He restores (Psalm 85:4a). He revives (Psalm 85:6a). He shows covenanted love (Psalm 85:7a). He grants salvation (verse 7b). Yes, we must be penitent and contrite, but apart from His life-giving grace we can’t even conjure contrition. And however contrite we are, it’s not contrite “enough.” We come asking Him to renew right hearts in us; He is the One Who provides what pleases Him (cp. Psalm 51:6, Psalm 51:10, Psalm 51:17). 

God’s answer: peace and repentance in Christ (Psalm 85:8-13). Wisely, the Psalmist turns to Scripture in Psalm 85:8. He turns to what God Himself speaks. After all, if our hope is not in ourselves but in God, then the words that matter most to us are not our own words but God’s. When the Psalm turns to the singular in verse 8, it gives us a window into the Psalmist personally receiving the words of God. 

Words that he is confident will be the key to peace (Psalm 85:8b). Why? Because God’s words are for His people (verse 8c), His saints (verse 8c). The fact that He is speaking at all is already grace. And He is speaking, in that grace, because He has decided to save a people for Himself, to consecrate people unto Himself.

And He will give these people the repentance that they need. Our translation’s “but” in verse 8d takes the conjunction as adversative, implying some sort of quid-pro-quo—as if we receive peace as a reward for obedience. But “and” is almost certainly better than “but” here!

We cannot have peace while we are continuing in foolishness, so the Lord’s words are the means by which we are both forgiven and kept from foolishness. Psalm 85:13 verifies this: He forges the way of righteousness for us, and makes a path for us to walk in by His own “feet” as it were. 

As for the peace and forgiveness that He speaks, Psalm 85:10 brings us back to what we were thinking about in Psalm 85:1-3. In His salvation, all of God’s attributes hold together to save us. He is faithful to Himself (“truth,” Psalm 85:10a), yet keeps covenant love toward us (“Mercy,” verse 10a). He maintains His holy and just righteousness, while giving us peace (verse 10b). For the people of God in the presence of God, truth (Psalm 85:11a), righteousness (verse 11b), goodness (Psalm 85:12a), and prosperity (verse 12b),  come from everywhere. For, they come from God Himself.

We now know how. All of the character of God holds together in the salvation of God in Jesus Christ Himself. Particularly at His cross. For there the justice was upheld, the wrath satisfied and turned away, and His love shown. Not only is there no tension between these things, but the cross is simultaneously the greatest display of all of them. The greatest display of wrath. The greatest display of love. The greatest display of mercy. The greatest display of justice. The greatest display of holiness. The greatest display of nearness. The greatest display of God!

Where can a sinner get peace with God and to walk in the pathway of righteousness? Christ and Him crucified! No wonder the apostle was determined to be an expert in nothing else (cf. 1 Corinthians 2:2). May you also be such an “expert” by faith, dear reader.

When have you been in trouble, and when have you been troubled within? What’s the difference? Who is the solution? How has He given Himself for you? Through what means does He give Himself to you? What folly is getting in the way of your peace with Him? From where does freedom from it come?

Sample prayer:  Lord, You are gracious to Your people! You have restored us, forgiven us, and hidden our sin from Your sight. You satisfied Your own wrath at the cross, where You made the greatest simultaneous display of Your love, Your truth, Your righteousness, and Your peace. So, revive Your people, we pray, O God. Give life! Give us to rejoice in You! Make Your glory to dwell among us! Help us, by Your Spirit, to walk in the pathway of Your righteousness, we ask through Christ, AMEN!

Suggested songs: ARP85A “O Lord, Unto Your Land” or TPH85 “You Were Pleased to Show Your Favor”

The Lord Jesus Glorified by the Eternal Empire of His Grace [Family Worship lesson in Romans 5:20–21]

How is the vast superiority of Christ over Adam displayed? Romans 5:20–21 looks forward to the sermon in this week’s midweek meeting. In these two verses of Holy Scripture, the Holy Spirit teaches us that by the addition of the Mosaic law to what we had already sinned against, God prepared the way for displaying how much more grace reigns in Christ than even death reigned in Adam.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.27 Hopewell @Home ▫ Romans 5:21

Read Romans 5:21

Questions from the Scripture text: What had reigned (Romans 5:21)? In what? What now (much more, cf. Romans 5:20) reigned? Through what? Unto what? Through Whom?   

How is the vast superiority of Christ over Adam displayed?  Romans 5:21 looks forward to the sermon in this week’s midweek meeting. In this verse of Holy Scripture, the Holy Spirit teaches us that God glorifies Christ by how much more grace reigns in Christ than even death reigned in Adam.

Christ’s “crowning” achievement: righteous people, living righteously, because they are going to live forever. Where sin abounded, grace super-abounded. And now in Romans 5:21, where death abounded, grace super-abounded.

Sin had reigned in death. Romans 5:14 told us that death reigned from Adam to Moses. We remember the dreadful refrain of Genesis 5: “and he died… and he died… and he died…” Even among the believing family of Seth, there was the refrain of the reign of death. But it wasn’t just death that was reigning at the end of men’s lives, it was sin that was reigning in that death. Men were not only born to die one day; they were born already “dead in trespasses and sins” (cf. Ephesians 2:1, Ephesians 2:5). 

For every child of Adam, until he comes to faith in Christ, every sin he commits is a testimony: “sin reigns over me, and the final proof of it is coming when I die.” But for those who do come to faith in Christ, it is no longer sin that reigns over them but grace that reigns over them (cf. Romans 6:14). How marvelous! There are children of Adam who are able to love God, who are able to love His law, who are able to benefit from that law. By sending His own Son, God has done what the law could not do, in that it was weak through the flesh (cf. Romans 8:3). He condemned sin in the flesh by Christ, and now the believer’s new nature from Christ hates that sin that is in him, that sin for which Christ died.

This introduces a wonderful new dynamic in the believer’s life: every motion of the heart toward God announces, sin does not reign over me, grace reigns!” Every agreement of the heart with His law announces, sin does not reign over me, grace reigns!” Every desire to obey the good law announces, sin does not reign over me, grace reigns!” Every motion in acting upon that desire announces, “sin does not reign over me, grace reigns!” 

The man who has been counted righteous has only been counted righteous through union with Jesus Christ. And the man who has been counted righteous through union with Jesus Christ has been given a new nature through union with Jesus Christ. Now, Jesus Christ is already his Lord. And, upon death, they will be both perfected in Christ and ushered into the full experience and enjoyment of His eternal life.

Grace reigns through righteousness! But this is another way of identifying our new master. We have a new Lord. The man who is his own lord is really under the reign of sin. But the man who is under the reign of grace has a new Lord: “Jesus Christ our Lord.”

So, the question for every reader is: am I spiritually dead and under the dominion of sin (which will be sealed forever when I physically die), or am I spiritually alive and under the dominion of grace (which will be sealed forever when I enter into eternal life)? And, if I am delivered and alive and growing in holiness, the further question is this: am I living as one who treasures every righteous movement of my heart as a display that “king” grace has a name: “Jesus Christ our Lord”?

Which better describes you: someone who wishes that he could get rid of sin, or someone who wishes that he could get away with sin? Do your sins define what reigns in your life, or do your righteous desires/actions define Who reigns in your life? What will come of you, when you leave this world?

Sample prayer:  Lord, thank You, for giving us Your grace in Your Son. Forgive us for whenever we sin as if we were servants of it. Grant that we would more and more offer our members as slaves to You for righteousness, so that it may be seen in our life that grace reigns and that Jesus Christ is Lord, through Whom we ask it, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH433 “Amazing Grace”

Proper Place and Proportion for God's Gifts [Family Worship lesson in Proverbs 25:16–17]

Pastor teaches his family a selection from “the Proverb of the day.” In these two verses of Holy Scripture, the Holy Spirit teaches us to give good gifts and good neighbors in their proper place beneath God.(click here to DOWNLOAD mp3/pdf files of this lesson)

The Sovereign Spirit Grows and Protects His Church [Family Worship lesson in Acts 19:21–41]

How does the church spread and survive? Acts 19:21–41 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-one verses of Holy Scripture, the Holy Spirit teaches us that the church spreads and survives by the Spirit’s sovereign providence. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.25 Hopewell @Home ▫ Acts 19:23–41

Read Acts 19:23–41

Questions from the Scripture text: What happened in Ephesus in Acts 19:23? Whom does Acts 19:24 now mention? What was his trade? What did he make? With what results? What did he do to the silversmiths (Acts 19:25)? And whom else? What did he point out to them? But what does he say Paul has done and where (Acts 19:26)? With what result (Acts 19:27)? Who does he say worships Diana? How do they respond to Demetrius’s speech—what are they full of, and what do they do (Acts 19:28)? What does this response do to the whole city (Acts 19:29)? Where do they go? Whom do they seize? Who wants to go in (Acts 19:30)? Why can’t he? Who are among his friends now (Acts 19:31)? What do they plead with him? What is the “assembly” like (Acts 19:32)? What do most of them not even know? Whom did they put forward (Acts 19:33)? Which believers selected him? What was he going to do? But what do the people find out (Acts 19:34)? And now what do they do? For how long? Who answers this (Acts 19:35)? What is his viewpoint (at least enough that he’s willing to say it, Acts 19:35-36a)? What instruction does he give them (Acts 19:36b)? What does he assert in Acts 19:37? What does he suggest that they do, even if the assertion isn’t true (Acts 19:38)? Under what conditions (Acts 19:39)? But of what are they in danger of being charged (Acts 19:40)? What does he then do (Acts 19:41)?

What is the means by which God has appointed to do powerful spiritual work? Acts 19:23–41 looks forward to the morning sermon on the coming Lord’s Day. In these nineteen verses of Holy Scripture, the Holy Spirit teaches us that God has appointed to do powerful spiritual work by means of His Word. 

The attacks of the wicked. It is significant that the episode in Acts 19:23–41 comes on the heels of Acts 19:21-22 introducing the third act of the Spirit’s spread of the gospel in Acts. Thus, the Spirit reminds us that the attacks of the wicked are not only accounted for in His plan, but literally planned upon in His plan. 

Gospel change hits people where it hurts. The purveyors of magic books have taken a huge financial hit, as those who had previously spent 50,000 pieces would no longer be laying out silver for them (Acts 19:19). And now silversmith Demetrius is worried about the little silver temple replicas that he sells (Acts 19:24). Evil is big business, and repentance is bad for that business. 

People are sensitive in the pocketbook, and they are sensitive to cultural pride. Evil always demands to be celebrated (Acts 19:17, cf. Romans 1:32), perhaps precisely because the guilty conscience before God cannot abide knowing that there are righteous ones around them (cf. John 3:19). 

They are especially sensitive to being exposed as meaningless and foolish. Paul’s great message has been that there is a true and living God Who has made us all, Who has come in the person of Jesus Christ, and Who is about to judge the whole world by Christ. Thus, “they are not gods which are made with hands” (Acts 19:26, cf. Acts 17:24–31). Now, all of Asia has heard this message (Acts 19:10, Acts 19:20), and the exaggerated accusation in Acts 17:6 is much closer to being true. The wicked will always hate and attack the righteous. In this world, believers will have trouble (cf. John 16:33). The world hates Christ, hates God, and will hate you too, if you’re a true enough Christian (cf. John 15:18–25). Even from within the church, sometimes (cf. 1 Corinthians 11:18–19; 1 John 2:18–19). 

The easily manipulated multitudes. The “workers of similar occupation” (Acts 19:25) seem rather easily manipulated. The response in Acts 19:28 is a bit over the top. But if we think that was bad, what is to be said about a city that responds to “confusion” by running with one accord into the theater (Acts 19:29)? Or, once there, respond to a man’s ethnicity by chanting one sentence together for two hours (Acts 19:34). Truly, God has given those who refuse to worship Him over to futile thoughts, foolish hearts, and a debased mind (cf. Romans 1:21, Romans 1:28). We should not be surprised when the masses are easily manipulated and irrational.

The useful, common-grace civil magistrate. The thoughtful, responsible city scribe produces a clear contrast to the raging masses, but he is still an instrument in the Lord’s hands. From where does his use of reason come (Acts 19:35-36)? From where his commitment to law and order (Acts 19:37-39)? From where his level-headedness (Acts 19:40-41)? It is all from the Lord that he still denies. He has been shown mercy, and if he does not repent, it will stand against him all the more on the last day. 

But it is plain, here, that he has been shown that mercy for the good of the church. The Lord works all things together for the good of His elect. The Lord has freely given believers all things together with Christ Jesus. And that includes even the actions of their persecutors. It may not always work out as pleasantly or comfortably in the short term, but we can read passages like this and know that He is employing them for His glory and our good.

When have you been attacked for the truth about Jesus? Which truth was it about Him, specifically? Who was ruling and overruling those attacks? What is He bringing about through them?

Sample prayer:  Lord, thank You for reminding us that You are in sovereign control over all that occurs—even the irrational hatred of those who oppose us for Your sake. Grant that we would trust You and serve You with all our heart and all our life, until our work on earth is done, we ask through Christ, AMEN!

Suggested songs: ARP46 “God Is Our Refuge and Our Strength” or TPH243 “How Firm a Foundation”

Abounding of Sin and Super-Abounding of Grace [2023.03.22 Midweek Sermon in Romans 5:20]

How the law increased transgression SO THAT grace would super-abound

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

The Violence that Idolatry Does Against God, Against Reason, and Against Our Own Souls [Family Worship lesson in Exodus 32:15–24]

How bad is it to worship in the way that pleases us instead of in the way that the Lord has prescribed? Exodus 32:15–24 looks forward to the evening sermon on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that idolatry makes war on God, makes war on reason, and even makes war on ourselves. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.24 Hopewell @Home ▫ Exodus 32:15–24

Read Exodus 32:15–24

Questions from the Scripture text: Where does Moses go after interceding (Exodus 32:15)? What were in his hand? On which side were they written? Who had written them (Exodus 32:16)? Who heard what in Exodus 32:17? What did he think it was? But what did Moses say it was (Exodus 32:18)? Where did Moses come in Exodus 32:19? What two things did he see? How did this make him feel? What did he do in his anger? What else did he destroy (Exodus 32:20)? How? What did he do with it? To whom did Moses speak in Exodus 32:21? What does he ask him? What does Aaron request in Exodus 32:22? Whom does he blame? What does he recount in Exodus 32:23? What does he downplay in his account of the instructions (Exodus 32:24a, cf. Exodus 32:2)? What does he say about how the calf came about (Exodus 32:24b, cf. Exodus 32:4a)? 

How bad is it to worship in the way that pleases us instead of in the way that the Lord has prescribed? Exodus 32:15–24 looks forward to the evening sermon on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that idolatry makes war on God, makes war on reason, and even makes war on ourselves. 

Idolatry: making war on God, Exodus 32:15-19. The horror of Israel’s sin in Exodus 32:1-14 is highlighted by Exodus 32:15-16 returning us to where we were in Exodus 31:18. God Himself has produced the tablets of stone. 

Just as God Himself spoke the ten commandments, but uses Moses’s voice to speak the case law, so also God Himself writes the tablets but uses Moses to write the case law. The ten commandments are written in stone, but the Israel-specific law is written on paper. 

While God has set aside the Israel-specific ceremonial law with the ceasing of that people to be a church, and the Israel-specific civil law with the ceasing of that people to be a state, He clearly has made a distinction about the Ten Commandments. They are an extension of His own character, Himself, and so are obligatory on all men in all ages—something that the New Testament also teaches. By breaking the first, second, third, and fourth commandments, Israel has assaulted God Himself.

So, there is an irony in the conversation between Joshua and Moses in Exodus 32:17-18. As a mere function of auditory analysis, it is indeed the sound of singing (as Moses thought) rather than the sound of war (as Joshua thought). Perhaps Moses is informed by the Lord’s own revelation to him in Exodus 32:8. 

But even knowing what they were doing did not prepare Moses for how horrific it actually was. When he sees the calf and the dancing, Moses’s own response in Exodus 32:19 precisely mirrors the Lord’s response in Exodus 32:10. In the spiritual analysis, the people think that it is the sound of celebration. But truly, spiritually, it is the sound of war upon God. Idolaters that we are, when we come up with our ways of worshiping God, we think it sounds like celebration. It does not occur to us how offensively and hostilely it is received in heaven.

The tablets’ function as a testimony of the covenant bond between Israel and God can be seen in what Moses does. Breaking them is not a rash response, just as it would not have been a rash response if God had destroyed them. Moses has functioned as the people’s representative to God in pleading for mercy in Exodus 32:11-14. Now, he function’s as God’s representative to the people in smashing the tablets in Exodus 32:19; it is a solemn testimony against them as having violated the covenantal bond.

Idolatry: making war on reason and on oneself, Exodus 32:20-24. Moses’s actions in Exodus 32:20 remind us of just how irrational idolatry is. What is the use of a “god” that can be burned? What is the use of a “god” that can be ground up? What is the use of a “god” that can be scattered? We might remember the faceplant of headless and handless Dagon (cf. 1 Samuel 5:3–4), the heat and cooking fuel usefulness of useless idols (cf. Isaiah 44:9–20, or Bel and Nebo being so heavy that they bring themselves and their worshipers into captivity together (cf. Isaiah 46:1–2). 

Most humiliatingly, the image that the Israelites used to worship “Yahweh” (purportedly) will end up passing through their digestive systems. It will be eliminated by their bowels. In the act of drinking in their wickedness, Moses makes them play out the self-harm that irrational idolatry causes (cf. Job 15:16; Proverbs 19:28; Isaiah 44:20).

We can also see the irrational self-harm of sin in Exodus 32:21-24. 

Moses implies it in his question. The sin is so harmful that he implies that it could only make sense as some form of sick revenge (Exodus 32:21). Let leaders of churches who order the worship according the desires of the people take this to heart: it harms the people so much that if its spiritual character is properly understood, such worship as might have them dancing is actually a vile assault upon their souls. 

But it is also a vile assault upon Aaron’s own soul. Behold how low he has been brought spiritually—blaming the people whom he was supposed to protect like his first father Adam did upon falling (Exodus 32:22-23, cf. Genesis 3:12), and then lying like the devil about how the calf was made (Exodus 32:24, cf. Exodus 32:4, John 8:44). 

O, dear reader, what a dreadful thing it is to worship according to our pleasures instead of according to the Lord’s prescriptions! Such worship attacks God; such worship attacks those with whom we worship; such worship attacks our own souls.

What are some ways that you are tempted to worship in way that pleases yourself instead of the way in which God has prescribed?

Sample prayer:  Lord, how great is our idolatry! When we come to You in our own way, it is not actually to You that we come, but to a caricature that we have fabricated in our hearts. Such worship, crafted by ourselves, is a preference for You as we would wish You to be over You as You are. When we do this, Your Ten Commandments are right to call us “them that hate Me.” Even worse, in such worship we are prone to express ourselves without restraint, breaking the third commandment. And we are prone even to invent our own “holy time,” as if any time could be made holy by us. So, our idolatry very quickly violates the entire first table of Your law. Truly, such worship is the sound of war against You—hating the Lord our God with heart, soul, mind, and strength that were gifts from Him to begin with. How marvelous, then, that it was with our wretched sin that You made Christ, Who knew no sin, to become sin upon His cross—so that we might become the righteousness of God in Him! For His sake, and for the love in which You have done this, forgive our sins, we pray. And cleanse us from all unrighteousness. For, we ask it in His holy Name, AMEN!

ARP51A “God, Be Merciful to Me” or TPH51C “God, Be Merciful to Me”

A Love-Letter of Life [Family Worship lesson in 2Timothy 1:1–2]

Who were Paul and Timothy to one another, and how does that factor into Paul’s charge that Timothy persevere in the ministry of the gospel? 2Timothy 1:1–2 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 the apostolic foundation of a persevering ministry takes us back to Christ Himself in the gospel, because He is our life, He is our comfort, and He is our contentment.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.23 Hopewell @Home ▫ 2 Timothy 1:1–2

Read 2 Timothy 1:1–2

Questions from the Scripture text: Who wrote this letter (2 Timothy 1:1)? What is his office? Whose sent-one is he? By Whose will? In accord with what does that will operate? In Whom is this promised life? To whom is this letter written (2 Timothy 1:2)? How does Paul see him? What three things does the apostle declare to him in blessing? From what two persons do these three come? 

Who were Paul and Timothy to one another, and how does that factor into Paul’s charge that Timothy persevere in the ministry of the gospel? 2 Timothy 1:1–2 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 the apostolic foundation of a persevering ministry takes us back to Christ Himself in the gospel, because He is our life, He is our comfort, and He is our contentment.

A Love-Letter from Christ Himself. In this letter, Paul is going to urge his beloved Timothy to persist in ministering the gospel to others, as he persists in clinging to the gospel himself. So, in 2 Timothy 1:1, he reminds Timothy that as much as they know and love each other as father and son in the faith, this letter comes from an even more compelling source: Jesus Christ Himself. 

Paul is writing as an apostle of Jesus Christ. That is to say that he writes as an emissary or ambassador of Jesus. This is something that Jesus has commissioned Paul to do not only as Man but God. From before the world began, “the will of God” has intended for Paul to have this responsibility because “the will of God” has planned to give “life in Christ Jesus.” And this life has now been secured by Jesus’s death and continues to be applied by Jesus’s use of His gospel. 

From all eternity, within the Godhead of the Father, Son, and Holy Spirit, the second person of the Trinity has been the beloved Son. God’s plan of redemption has been not only to save sinful creatures, but to do so in the beloved Son, and adopting them as beloved children (cf. Ephesians 1:5, Ephesians 5:1). Timothy is “a beloved son,” but not just of Paul. For “God the Father” is the original Father, and His promise is “in Christ Jesus.”

So, there is something of the reflection of Christ’s own love in Paul’s love for Timothy. He writes to him as “a beloved son.” “Brother,” “sister,” etc., are not only titles but remind us of the respect and affection that those who have Christ in common should have with one another (cf. 1 Timothy 5:1–2).

Whenever we read the Bible or hear it taught or preached, let us remember the origin of its love and truth. The one writing to us or teaching us may be ever so dear, and may hold us ever so dear, but it is a much greater thing that it comes ultimately from Christ. It is a means by which He gives Himself to us.

Christ our life. And, of course, Christ gives Himself to us to be our life. This was the plan—to give us life. And when God announces the plan to us, it becomes a promise—“the promise of life.” God has intended to give life to sinners, and now God promises that life to sinners. But this life does not come to all. It comes to specific people, because it comes in a specific way: “in Christ Jesus.” It comes by “grace” (2 Timothy 1:2). This sets it over-against merit. We cannot earn this life. It is given as a gift of grace. We cannot develop this life. It must come as God’s gracious work. Christ has life in Himself, and only those who rest only upon Him have that life. We must have “grace” from God the Father and Christ Jesus our Lord.

Christ our comfort. The second thing with which the apostle greets his beloved son in the ministry is “mercy.” Mercy is a gentle kindness to those who are in trouble or need. The letter will remind Timothy that the Christian life is hard, and the Christian ministry is hard. But the hardship has a solution. Mercy that is divinely powerful, because it comes from God; it comes from the Lord. Mercy that is intimately personal because it comes from “the Father” and “our” Lord.

Christ our contentment. Finally, the apostle greets his beloved son in the ministry with “peace.” This is the awareness or consciousness that God is for us. Our guilt has been eliminated. We no longer live with the awareness that we are under wrath. Instead, we live with this constant awareness that God is for us. Our troubles are not troublesome, because we have peace. Christ, our God, is our life, our comfort, and our contentment.

Who on earth, that loves you, has read or taught the Bible to you? Who in heaven, Who loves you, has given you the Bible? How, then, should you receive the Word in private worship? How should you receive it in family worship or public worship? In what ways have you been trying to earn life, rather than receiving it by grace? In what troubles do you need to receive and know God’s mercy? When have you most needed to come to peace with God or be aware of that peace?

Sample prayer:  God, You are our Father, Who has willed to adopt us as beloved children in the beloved Son, our Lord Jesus Christ. Forgive us for how we have found it so much easier to know the love of mere men like Paul than to know the love of the God-Man, our Lord Jesus Christ. Forgive us for when we have received the Holy Bible as if it were just the words of men, rather than Your own personally addressing us. Forgive us for when we have tried to feel better about our standing with You by what we do, rather than by Your grace. Forgive us for when we have forgotten Your mercy to us in our troubles. Forgive us for when we have sought peace anywhere than from You, in our Lord Jesus Christ, in Whose Name we ask these things, AMEN!

ARP23B “The Lord’s My Shepherd” or TPH492 “How Sweet the Name of Jesus Sounds”

Provoked to Prayer by the Lord Who Personally Responds to it in Almighty Power [Family Worship lesson in 2Kings 20:1–11]

Why should believers pray? 2Kings 20:1–11 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that the Lord Who all-powerfully upholds all things at all times has planned to execute His holy will in personal responses to our personal prayer. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.22 Hopewell @Home ▫ 2 Kings 20:1–11

Read 2 Kings 20:1–11

Questions from the Scripture text: What was happening about the same time that Sennacherib died (2 Kings 20:1)? Who comes and tells him what from Whom? How does Hezekiah respond (2 Kings 20:2)? What does he ask Yahweh to remember (2 Kings 20:3)? What happens to Isaiah where (2 Kings 20:4)? What does this Word say is God’s response to what (2 Kings 20:5)? How much longer will he live (2 Kings 20:6)? What else will He do for that long? Why? What does Isaiah tell Hezekiah to do (2 Kings 20:7)? With what result? For what does Hezekiah ask a sign (2 Kings 20:8)? Whom does Yahweh’s prophet give the option of which sign (2 Kings 20:9)? How does Hezekiah “pick” (2 Kings 20:10)? In response to what does the sign happen (2 Kings 20:11)?

Why should believers pray? 2 Kings 20:1–11 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that the Lord Who all-powerfully upholds all things at all times has planned to execute His holy will in personal responses to our personal prayer. 

God’s invitations to prayer. We’ve recently seen in Exodus 32:7–14 how the Lord presented to Moses the situation as it was with the implication in Exodus 32:10 that if he prayed it would change the way the situation was. This is not an unique teaching. The Bible teaches everywhere that prayer changes things—even with the simple, “you have not because you ask not” in James 4:2.

Here, the Lord provokes Hezekiah to prayer by telling him the way that things stand (2 Kings 20:1). It’s a merciful message. We would all like the opportunity to set our house in order. Later, when the Lord gives him a definite time period (2 Kings 20:6), it involves the same mercy of “knowing the times” of his life. Those who are evidently short for this world ought to set their houses in order. 

And those who don’t know should keep in mind that they may be summoned from this world at any moment. The Lord has shown us the mercy of teaching this to us plainly enough. It is a biblical thing to conduct our business in a way that is considerate of those whom we would leave behind if the Lord summoned us suddenly.

But Hezekiah knows God. Despite his other failings, we still remember the summary that God Himself gave us in 2 Kings 18:1–8. And, knowing God, he knows that knowing God makes a difference. God has ordained that godliness makes a difference. God has ordained that prayer makes a difference. And, since our own faithful working is itself the work of God’s hand in our life, the godly plead those works not on the basis of merit but on the basis of grace. We plead with Him as the Creator Who made us in the first place, “Remember the work of Your hands.” And when the sobbing king prays, “Remember now, O Yahweh, I pray, how I walked” (2 Kings 20:2-3)… he is praying now to Him as the Redeemer Who produced that walking, “Remember the work of Your hands.”

The Lord teaches us the ordained effectiveness of the prayer of the righteous (cf. James 5:16b) even by the speediness and abruptness of His reply. The prophet hasn’t been able to vacate the premises before the word of mercy returns (2 Kings 20:4-5).

The greater mercies in every mercy. In God’s answers to believers’ prayers, there’s always more mercy than meets the eye. We tend to see or focus on one thing at a time. Often, what we focus on is relatively small and unimportant. The mercy of Lord’s answer to Hezekiah promises him is abundant: not just recovery from an illness, but fifteen years (2 Kings 20:6a). Not just fifteen years, but deliverance from Assyria (2 Kings 20:6b).

Yet, there is something far greater here than either the fifteen years or the military protection. 

First, Hezekiah has the mercy of the Lord’s personal compassion. “I have heard your prayer, I have seen your tears; surely I will heal you.” By stating it that way in 2 Kings 20:5, the Lord communicates just how personal His intervention is in Hezekiah’s and our lives. He listens to the sound of our voice. He sees when moisture leaves our eyes and wets our cheeks. He doesn’t just cause healing to happen from a cosmic distance; He personally does it in a way that is literally fleshed out by many of the personal touches (literally!) in the Lord Jesus’s healings. The personal compassion of God is not new in the New Testament; it is just newly visible in Christ.

Second, the Lord’s mercy to Hezekiah is powerfully comprehensive. It may seem to us a small thing when 2 Kings 20:5 says “on the third day you shall go up to the house Yahweh.” But this is actually the main part of the promise to which Hezekiah ends up responding in 2 Kings 20:8. What good is it to have our life extended, if it is only for this life and this world? 

Even if men still had gifts of healing or even resurrection, their beneficiaries would still eventually leave this world and face the judgment. But the Lord’s mercy to Hezekiah is not just healing of the body but maintenance of the soul. Yes, that was the Lord’s own work in Hezekiah’s life, to which the prayer in 2 Kings 20:3 had referred. And now, that spiritual work will continue. Hezekiah will continue to live as a worshiper of God. 

How important this is! For, while fifteen more years is significant in earthly terms, it is exceedingly small by comparison to eternity. When believers delight in the comprehensiveness of “all things for good” (cf. Romans 8:28), let us delight that this is especially spiritually comprehensive. It is for the good of being conformed to the image of the Son (cf. Romans 8:29). It is for the good of moving from “justified” to “glorified” (cf. Romans 8:30). It is for the good of having Him to Whom all other things are an ancillary addition (cf. Romans 8:32). 

Third, Hezekiah has the mercy of the Lord’s persistent covenant. The mercy that has been so personal in his life is a part of God’s eternal plan to glorify Himself (“for My own sake,” 2 Kings 20:6) by the redemption that He would bring through His Son as the Son of David (“for the sake of My servant David,” verse 6). This assures him of the certainty of this mercy, which also has the high privilege of having a place in this plan.

The great power behind every earthly mercy. Finally, we see the immense power that is at work when God responds to our prayers. The Lord had already given a sign, with the fig-poultice and the boil (2 Kings 20:7)—a sign that itself was a reminder that God employs earthly means and our obedience in His work. But Hezekiah is still unsure. 

Rather than rebuking His doubtful servant, the Lord offers him another sign, and this one is a doozy. It is not more difficult for God to suspend or accelerate time—to uphold all of existence by His naked Word, rather than all of the physical “laws” that are the normal pattern by which He does so—than it is for God to suspend the natural ways of figs and boils. This is even brought out more poignantly in the text by Hezekiah’s ignorant idea that “it is an easy thing for the shadow to go down ten degrees.”

And this immense power is exercised in response to prayer. The Lord does not “merely” reverse or accelerate time. He makes Hezekiah’s word (2 Kings 20:10) and Isaiah’s subsequent prayer (2 Kings 20:11) the trigger by which this occurs! Earlier, we were reminded that we personally have the ear and the eye of God (2 Kings 20:5b). Now, we are reminded of the infinite power of Him Who responds to our lives and to our prayers (2 Kings 20:10).

Thanks be to God Who is so personally and powerfully responding to His people’s prayers and working through His people’s lives, and Who rules and overrules all things for the sake of His glory and His plan to glorify the Son in redemption! How, then, ought we to live as those who have His eye, and pray as those who have His ear!

What part has prayer had in the ordinary course of your life? What part has prayer had in the intense moments of your life? When you think about the mercies that you have been desiring from God what, specifically, have you been desiring from Him? How does it compare with the greater mercies that you need from Him and should more desire? Realizing that there truly is such a thing as reward in this life and in the next—that even with Christ alone as all our worthiness, godliness makes a real difference—what changes do you hope that God’s grace will work in you? To make what difference?

Sample prayer: Lord, we thank You for being kind to us as You were to Hezekiah, and reminding us that we are short for this world and must live in a way as to honor You and do good to those whom we leave behind. Forgive us that we have not lived as those whose affairs are “set in order.” We thank You and praise You that any walking before You in truth is by Your grace, any walking with a loyal heart is by Your grace, and any doing good in Your sight is by Your grace. Forgive us that we have done so little of these. Forgive us that, for what we have done, we have not given Your grace enough credit. And forgive us that we have not pleaded Your gracious work more in our prayers. We thank You that You hear our prayers and see our tears. Forgive us when we have thought of You as a God Who is far off, rather than a God Who is near. Forgive us when we have abused the wonderful truth of Your sovereignty to deny the wonderful truth of the usefulness of prayer and godliness. Truly, O God, You are merciful, and we are needy of that mercy. Forgive us and continue to deal with us in mercy we ask, by Your Spirit, through Your Son, our Lord Jesus Christ, AMEN!

Suggested songs: ARP65A “Praise Awaits You, God” or TPH520 “What a Friend We Have in Jesus”

Surprises of Amazing Grace [2023.03.19 Evening Sermon in Exodus 32:10–14]

The hope for those against whom God's wrath burns is His character and promises, pled by an appointed Mediator.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

How the Spirit Works in Our Lives: Purposing in the Spirit because Purposed by the Spirit [2023.03.19 Morning Sermon in Acts 19:21–22]

The Spirit works in believers, giving them good and godly purposing, just as He also works through believers to execute the sovereign, unchangeable, redemptive plan of God.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

Led by Our Shepherd through Valleys of Tears to His Glorious Home [Family Worship lesson in Psalm 84]

What comfort is there for those who long to gather to God again in worship? Psalm 84 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that when we are pained by not being with God’s assembly now, we may be gladdened by the hope of future gathering and the enjoyment already of Him Who is the blessedness of that gathering.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.21 Hopewell @Home ▫ Psalm 84

Read Psalm 84

Questions from the Scripture text: Into whose hands was this Psalm committed (superscript)? Upon what was it played? Who wrote it? What does it begin by praising (Psalm 84:1a)? Whose is it (verse 1b)? How does the psalmist feel toward this place (Psalm 84:2a–b)? How does he summarize the entirety of his being in verse 2c? For what (Whom!), specifically, does his being cry out? As what sorts of birds does he describe himself in Psalm 84:3a–c? How does he describe what he needs for himself (verse 3a–b)? For whom else (verse 3c)? Where is this place of safety and nurture for the believer and his children (verse 3d)? Why—Who is there and whose is He (verse 3e)? Into what condition do they come, and how (Psalm 84:4a)? What sort of blessed life do they have there (verse 4b)? Where is the blessed man’s strength (Psalm 84:5a)? Where does he set his heart upon going (verse 5b)? On their way to worship, what effect do such people have upon their saddest situations (Psalm 84:6)? To what do they come (Psalm 84:7a)? Why/how (verse 7b, cf. Psalm 84:5a)? How does the psalmist introduce the rest of the psalm in Psalm 84:8—what two things does he call God, and what does he ask God to do? What does he ask God to do in Psalm 84:9a? What (Who!) is this shield (verse 9b)? How does time in public worship compare to time elsewhere (Psalm 84:10a)? How does lowliness in public worship compare to “home ownership” elsewhere (verse 10b–c)? What two things is Yahweh like unto His people in Psalm 84:11a? What two things does He give them (verse 11b)? How much of what is good will give to whom (verse 11c–d)? What does he ultimately call God (Psalm 84:12a)? What is the condition of whom (verse 12b)? 

What comfort is there for those who long to gather to God again in worship? Psalm 84 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that when we are pained by not being with God’s assembly now, we may be gladdened by the hope of future gathering and the enjoyment already of Him Who is the blessedness of that gathering. 

It's obvious from the Psalm that this “son of Korah” has a painful longing to be back at the temple, where his priestly family were the ordained singers. He misses the blessedness of it all, and the Spirit now carries him to write a prayer-song about that blessedness.

Blessed longing, Psalm 84:1–4. Why is his soul longing for the temple courts to the point of fainting (Psalm 84:2a–b)? Because his whole being—heart and flesh—cries out for God Himself (verse 2c). The existence of a choirmaster and the ordination of the sons of Korah inform us that this is during the temple period, but he uses the tabernacle word in Psalm 84:1a to focus upon God’s dwelling, God’s presence. 

Isn’t God everywhere? Yes, He is, and the fact that the longing worshiper can have God’s ear in v8 shows that he is well aware of it. But, the Lord communicates His presence to us in the worship assembly in a way that is special and different. We cannot, just anywhere, have Him in that way.

The psalmist has a memory from when he has been at the temple: tiny birds who even built their nests either in the great bronze altar in the court or the altar of incense in the holy place (Psalm 84:3). Those birds were happy enough with a home, but how the psalmist wishes he could be where they are! Yahweh of hosts is his own King. Yahweh of hosts is his covenant God. There’s nowhere that he belongs more than at the public worship where that bird gets to be, where his own King and his own covenant God is. It’s like Jesus’s teaching in Matthew 6:26. The birds of the air are blessed to be fed by God, but how much more blessed we are, when we are fed by Him, we are fed by the One Who is our heavenly Father. 

This is the great thing about the temple, that is our Father’s “house” (Psalm 84:4a). Children often have fond memories of their grandparents’ house and can just imagine what they would be doing if they were there right now. Some adults who had happy childhoods remember fondly what they used to do in their father’s home. The psalmist knows just what he would be doing if he was back in the house of his King and God: praising Him! Praising God is what they always get to do in that happy place (verse 4b).

Blessed journey, Psalm 84:5-8. The man who knows that Yahweh is his King and God longs to come appear before God in Zion (Psalm 84:7), but knows that even where he is, he may have God’s ear (Psalm 84:8). 

It is because God is already all the strength that we have (Psalm 84:5a) that our hearts should want more than anything (verse 5b) to be in the worship gathering of His people, where He makes Himself most known. So, He is already our strength, but we are eager to come be strengthened by Him, and we may rejoice that He is our strength all along the way (Psalm 84:7a).

What a blessing already to have Him as our strength (Psalm 84:5a), because there is much weeping to go through on the way home to God. “Valley of Baca” in Psalm 84:6a is literally “valley of weeping.” But they are not wasted tears. The image in Psalm 84:6 is exquisitely beautiful: tears that turn out to be not salty and deadly but a spring—fresh water that irrigates the valley and makes it wondrously productive.

Believers know that God is not wasting our pains. He Who is our strength, He Who is bringing us home to Himself, is blessing the entire journey. He makes us to flourish. He uses us to bring life to others. It is a blessed journey to belong to Him, even when it is wet with our tears.

Blessed certainty of arrival, Psalm 84:9-12. Finally, this journey is sure to reach its goal. For God has given Himself as our shield (Psalm 84:11a) in the Person of His Christ (Psalm 84:9b). The word “anointed” is Messiah. Christ. What does the Lord see in the assembly of His people? Christ! Whom are we to see, when we gather to God? Christ!

This is the glory of public worship. It is so great that it’s more than a thousand times as good as everything else taken together. And it is so great that it is better to be there, even on the periphery as a servant (doorkeeper, Psalm 84:10b), than to have residential status among the wicked (verse 10c). Of course, this son of Korah wasn’t a doorkeeper; he was a singer. An office that the Christ Himself now holds (cf. Hebrews 2:12), and an office that every single Christian now holds in Him (cf. Ephesians 5:19; Colossians 3:16).

When we realize that God considers us in Christ, we become absolutely certain that we must come into the full enjoyment of every good thing (Psalm 84:11c). If I walk uprightly (verse 11d, cf. Romans 5:19), it is because I have been made righteous in Christ (cf. Romans 5:18).

He radiates His infinite glory upon us like sun (Psalm 84:11a–b), and He wields His infinite power to strengthen us by His grace as a shield (verse 11a–b). What would He possibly withhold, since He has already given Himself to us (verse 11c, cf. Romans 8:32).

Here, then, is wonderful training for the pilgrim’s progress from this world to that which is to come. Yes, this valley is a valley of tears, but the Lord is already our Shepherd in it. He is continually with us, and He will receive us into glory. Goodness and mercy will be hot on our heels all of our days, and He will bring us all the way home. We will dwell in His house forever.

And He has given us a weekly rhythm to train our hearts in this pattern. We delight in Him already, and He is our strength already. But we know that the Lord’s Day is coming. We long to be back at the assembly, where He strengthens and satisfies our hearts in Himself. The more we learn to delight in that day, and its holy assembly, the more we will benefit from this weekly microcosm of life as a whole—learning both to enjoy the blessedness of how we have Him along the way and to long for the ultimate blessedness that we will enjoy when we come at last into His temple.

In what ways are the other six days a valley of tears for you, by comparison to the Lord’s Day? Who is the sweetness of that day to you and the sweetness of its holy assembly? How does this lend sweetness to days when you do not have these other things? In what ways is your life in this world a valley of tears? How does the weekly pattern instruct your heart and your mind as you long for heaven?

Sample prayer:  How lovely is Your tabernacle, O Lord of hosts! Our souls have longed for You Yourself, and so we long for every Lord’s Day, and especially for that great day when we finish our works in this world and enter Your rest. Guide us by the hand, we ask. Be with us continually, and receive us at last into glory. Look upon us in Christ, and show Yourself to us in Christ, withholding no good thing from us, we ask, in His Name, AMEN! 

Suggested songs: ARP84B “Advancing Still” or TPH84B “O LORD of Hosts, How Lovely”

Diaconal Demonstration of True Love for God and Man [2023.03.20 Sabbath School Lesson, Biblical Theology of the Diaconate #26]

When we don't love God's image enough to care about people's material needs and treat them well in earthly things, it demonstrates that even when we worship God's appointed way, we are truly just seeking to please ourselves, not Him.(click here to DOWNLOAD mp3/pdf files of this lesson)

The Heart and the Law's Heart [Westminster Shorter Catechism 79 Simply Explained]

Pastor walks his children through Westminster Shorter Catechism question 79—especially explaining and applying that the tenth commandment concludes the second table of the law by showing just how much the heart is involved in all of the commandments regarding our neighbor, and it concludes the law as a whole by showing how the second table is an application/extension of the first.

Q79. Which is the tenth commandment? The tenth commandment is, Thou shalt not covet thy neighbor’s house, thou shalt not covet thy neighbor’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor’s. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.03.20 Hopewell @Home ▫ Romans 5:20–21

Read Romans 5:20–21

Questions from the Scripture text: What entered (Romans 5:20)? For what purpose? And for what purpose, and with what result, did sin abound? What had reigned (Romans 5:21)? In what? What now (much more, cf. Romans 5:20) reigned? Through what? Unto what? Through Whom?

How is the vast superiority of Christ over Adam displayed? Romans 5:20–21 looks forward to the sermon in this week’s midweek meeting. In these two verses of Holy Scripture, the Holy Spirit teaches us that by the addition of the Mosaic law to what we had already sinned against, God prepared the way for displaying how much more grace reigns in Christ than even death reigned in Adam.

God’s convicting and just purpose for the law: that the trespass might abound, Romans 5:20a. God doesn’t tempt men to sin, but His good law makes the trespass to abound in two ways. The first is that it adds to guilt. The second is that our sinful nature takes advantage of it in order to increase, and is seen to be all the more sinful.

The entrance of the law increased our guilt. Some sins are more heinous against others. One way that guiltiness is increased is when we sin against more knowledge. The law increased the knowledge of God and His attributes, and this increased the offense, the trespass, of our sins. Another way that guiltiness increased is when we sin against grace. The law was a good and gracious gift from God, so the entrance of the law made our sin more guilty in that way. Finally, the Mosaic law entered as part of a gracious covenant with Israel, so that sin was now not only against the evident and glorious character of God but also against the explicit and gracious covenant of God.

The entrance of the law also provoked sin because our sinfulness took advantage of it. In Romans 7:7–13, the apostle will explain how the law is good, but sin took advantage of the commandment to produce all sinful desire (cf. Romans 7:8). Sin takes advantage of the commandment to deceive and kill sinners who come into contact with the law (cf. Romans 7:11). Why would God permit this? Romans 7:13 answers that it was to show the exceeding sinfulness of sin. So the law increased the offense not by tempting us but by showing how evil is the sinner’s sinfulness that it would even take God’s good law as an occasion for more sin!

This is what sin deserves: to have its guiltiness more fully condemned and to have its sinfulness more fully exposed.

God’s gracious and ultimate purpose for the law: that grace might super-abound, Romans 5:20b.Although God would have been just to introduce the law to convict all men, there were some for whom He had another purpose. For, the Lord had foreknown some, whom He chose in Christ before the world began, that they would be conformed to the Son’s image (cf. Romans 8:29) and become like the Son in holiness (cf. Ephesians 1:4).

Grace, then, actually precedes our sin. It comes from a determination that God would finally have a multitude of children whom He adopted in Jesus and glorified in Jesus. Wherever one of these whom He would end up saving sinned, grace is determined to abound. Into this situation, when the law is introduced and causes sin to abound, then for those who are being saved from both the standing of being condemned and the state of being a sinner, grace super-abounds.

Christ’s “crowning” achievement: righteous people, living righteously, because they are going to live forever, Romans 5:21. Where sin abounded, grace super-abounded. And now in verse 21, where death abounded, grace super-abounded.

Sin had reigned in death. Romans 5:14 told us that death reigned from Adam to Moses. We remember the dreadful refrain of Genesis 5: “and he died… and he died… and he died…” Even among the believing family of Seth, there was the refrain of the reign of death. But it wasn’t just death that was reigning at the end of men’s lives, it was sin that was reigning in that death. Men were not only born to die one day; they were born already “dead in trespasses and sins” (cf. Ephesians 2:1, Ephesians 2:5).

For every child of Adam, until he comes to faith in Christ, every sin he commits is a testimony: “sin reigns over me, and the final proof of it is coming when I die.” But for those who do come to faith in Christ, it is no longer sin that reigns over them but grace that reigns over them (cf. Romans 6:14). How marvelous! There are children of Adam who are able to love God, who are able to love His law, who are able to benefit from that law. By sending His own Son, God has done what the law could not do, in that it was weak through the flesh (cf. Romans 8:3). He condemned sin in the flesh by Christ, and now the believer’s new nature from Christ hates that sin that is in him, that sin for which Christ died.

This introduces a wonderful new dynamic in the believer’s life: every motion of the heart toward God announces, sin does not reign over me, grace reigns!” Every agreement of the heart with His law announces, sin does not reign over me, grace reigns!” Every desire to obey the good law announces, sin does not reign over me, grace reigns!” Every motion in acting upon that desire announces, “sin does not reign over me, grace reigns!”

The man who has been counted righteous has only been counted righteous through union with Jesus Christ. And the man who has been counted righteous through union with Jesus Christ has been given a new nature through union with Jesus Christ. Now, Jesus Christ is already his Lord. And, upon death, they will be both perfected in Christ and ushered into the full experience and enjoyment of His eternal life.

Grace reigns through righteousness! But this is another way of identifying our new master. We have a new Lord. The man who is his own lord is really under the reign of sin. But the man who is under the reign of grace has a new Lord: “Jesus Christ our Lord.”

So, the question for every reader is: am I spiritually dead and under the dominion of sin (which will be sealed forever when I physically die), or am I spiritually alive and under the dominion of grace (which will be sealed forever when I enter into eternal life)? And, if I am delivered and alive and growing in holiness, the further question is this: am I living as one who treasures every righteous movement of my heart as a display that “king” grace has a name: “Jesus Christ our Lord”?

What effect does the law have upon your heart? Is it, by spiritual death, increasing your guilt and your sinning? Or is it, by the Spirit’s giving you Christ’s life, showing that you are forgiven and alive? Which better describes you: someone who wishes that he could get rid of sin, or someone who wishes that he could get away with sin? Do your sins define what reigns in your life, or do your righteous desires/actions define Who reigns in your life? What will come of you, when you leave this world?

Sample prayer: Lord, thank You for giving us Your law to make sin appear in its full guiltiness and sinfulness. And thank You, even more, for giving us Your grace in Your Son. Forgive us for whenever we sin as if we were servants of it. Grant that we would more and more offer our members as slaves to You for righteousness, so that it may be seen in our life that grace reigns and that Jesus Christ is Lord, through Whom we ask it, AMEN!

Suggested songs: ARP32AB“What Blessedness” or TPH433“Amazing Grace”