Bringing Tribute to Our King [2023.07.30 Evening Sermon in Leviticus 2]

As a worshiper ascends to YHWH, he must bring with him the commanded tribute—rejoicing to identify as His subject.

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

Freed from Fear by Faith in Christ [2023.07.30 Morning Sermon in Acts 24]

Faith in Christ frees us from all fears, unto all true living.

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

Reformation in 1Timothy (1) : Restoring Holiness through Good Doctrine via Christ's Means [Biblical Theology of the Diaconate #44, 2023.07.30 Sabbath School]

As we prepare to handle 1Tim 3:8–13, we begin establishing the context, so that we may see how a properly restored diaconate fits into the whole work of reforming a church.(click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.31 Hopewell @Home ▫ Acts 14:21–28

Read Acts 14:21–28

Questions from the Scripture text: What had they done in Derbe (Acts 14:21)? What did they make by this preaching? How many? To where do they return? What are they doing (Acts 14:22)? To whom? Strengthening what of theirs? In what were they exhorting them to continue? Through what must they enter the kingdom? How many? Whose kingdom? How sure is this entering? Through where did they pass to where in Acts 14:24? Then what did they do where (Acts 14:25)? Before going down to where? From there, where did they sail (Acts 14:26)? What had been done to them there? For what? What is the status of the work? What do they do when they come (Acts 14:27)? What do they do with the gathered church? Whom do they say has done the work? How do they describe what He did? What did they do after this report (Acts 14:28)?

How does the first great missionary conclude? Acts 14:26–28 looks forward to the devotional in the midweek meeting. In these eight verses of Holy Scripture, the Holy Spirit teaches us that the first great missionary journey concluded with strengthening follow-up, the ordaining of a presbytery, and return/report to the sending church. 

Strengthening follow-up, Acts 14:21-22. The description of the ministry in Derbe is succinct: they preached the gospel and made many disciples. They then follow up with all of the disciples that the Lord had made in the area “strengthening [their] souls” (Acts 14:22). This strengthening had two components. First, they exhorted them to continue (to remain, abide, persist) in the faith. This exhortation would be necessary if the “only” opposition that we were facing was our own remaining sin. But it is all the more necessary because of the truth about the reality of the Christian life in this world.

The telling of that truth is the second part of the strengthening. It may not sound strengthening to say that we will have many tribulations. But, it would be far worse to tell someone that the Christian life will be easy, if it will actually be full of tribulations. And, it is a great encouragement to know that these tribulations come in the wisely, lovingly determined providence of God. Furthermore, the word translated “must” does refer to something that is absolutely necessary. If they are believers, if they are disciples, then they must enter the kingdom of God. It is certain. He Who started the work will complete it. Glorious encouragement!

Ordaining of a presbytery, Acts 14:23. Why wait to appoint elders until there were congregations (“church” in verse 23) in four cities, and possibly several in each? One reason is so that the elders of the congregations in the regions will have a mutual accountability, and none of them will have primacy. When we get to chapter 15, we will find elders on the same footing as apostles in the general synod/assembly that occurs. Mutual accountability and collaboration by a plurality of elders in a region had already been established, apparently, in Judea. 

And mutual accountability and collaboration by a plurality of elders in a region was established here as the form of church government among the congregations of the first great (apostolic!) missionary journey. A second reason is related: because it is God’s way of shepherding His church. These elder appointments are not because the churches are in the care of the elders, but because they are in the care of God Whose appointed method is the elders. Thus we see the praying to the Lord, fasting before the Lord, and commending them to the Lord in Whom they had believed (Acts 14:23). This began as the Lord’s work (cf. Acts 14:26 and “commended to the grace of God”), and it would continue as His work in their absence.

Returning and reporting, Acts 14:24-28. They had been commended to God’s grace in Antioch in Acts 13:2–3. Undoubtedly, Simeon, Lucius, Manaen, and the congregation there had been praying for them and would be eager to learn how things went. Now, Paul and Barnabas make their way back, preaching as they go (Acts 14:25). They gather the congregation together in Acts 14:27, and report. Note that it was not a report on what they had done but about “all that God had done with them” (verse 27). He was the One Who “opened the door of faith to the Gentiles.” The implication is that the congregation was gathered for worship, and testimony to what God had done was offered unto the glory and praise of the God Who did it. When we send and pray, we are participants in ministry. And, when the Lord blesses it, we have the privilege of participating in praising Him for that ministry.

What tribulations are you going through? How does this passage strengthen you in them? How has Jesus chosen to shepherd His church on earth? Whom has He specifically selected for you? In whose ministry are you participating? For what sort of fruit do you hope to participate in praising God?

Sample prayer:  Lord, thank You for the mission of Your saving work that has extended to saving us. Grant that we would have strength to persist in the faith and to participate in Your mission work. Make us to submit to Your Word and Your ways in Christ’s church, which we ask in His Name, AMEN!

Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH231 “Whate’er My God Ordains Is Right”

Freed from Fear by Faith in Christ [Family Worship lesson in Acts 24]

When a believer is on trial by unbelievers, who is really imprisoned? Acts 24 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that believers have liberty in Christ regardless of circumstance, while unbelievers are imprisoned by sin regardless of circumstance. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.29 Hopewell @Home ▫ Acts 24

Read Acts 24

Questions from the Scripture text: How long after Acts 23:35 does Acts 24:1 take place? Who come down from Jerusalem? To do what? How does Tertullus begin (Acts 24:2-4)?  What sorts of words does he use to describe Paul in Acts 24:5? What accusation does he actually make in Acts 24:6? Whom else does he accuse (Acts 24:7)? What claim does he make in Acts 24:8-9? How does Paul’s beginning in Acts 24:10 compare to Tertullus’s? How does he make his case in Acts 24:11-12? What does he claim in Acts 24:13? What does he say that he does and that he believes (Acts 24:14)? What hope does he say that he has (Acts 24:15)? Whom does he say shares this hope? What does this tell us about the “elders” in Acts 24:1 (cf. Acts 22:8)? How would this have sounded to many Gentiles (cf. Acts 17:32)? What does Paul say proceeds from his hope (Acts 24:16)? What does he state as his purpose in Jerusalem? And how was he conducting himself (Acts 24:18)? Who are both the accusers and the only other eye-witnesses (Acts 24:18-19)? What does he suggest is the only thing that present company could testify about (Acts 24:20-21)? What did Felix know about (Acts 24:22a, cf. Acts 9:2; Acts 19:9, Acts 19:23; Acts 22:4)? For whose testimony is he waiting (verse 22b, cf. Acts 22:26–30)? What does he do though, for Paul, after this first hearing (Acts 24:23)? Whom does Felix bring in Acts 24:24? What do they want to hear about? What three things does Paul reason about, when he tells about faith in Christ (Acts 24:25)? Hos does Felix begin to feel? But what does he do? What was he hoping for (Acts 24:26)? What does he do “more often” out of this motive? For how long does this occur (Acts 24:27)? Who follows Felix? What does Felix now do, and why? 

When a believer is on trial by unbelievers, who is really imprisoned? Acts 24 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that believers have liberty in Christ regardless of circumstance, while unbelievers are imprisoned by sin regardless of circumstance. 

We have already noted that Acts 23:11 is the controlling reality behind all of Acts 21:34 (after the prophecy about Paul being bound has been fulfilled) through Acts 28:31. Within that section, chapter 24 gives us a study in contrasts. Paul is free by trust in providence as free in his conscience, as well as free in his purpose to proclaim Christ. But the Jews are slaves of man-fear, and Felix and Drusilla are slaves of their sin, while Felix is also a slave of political conditions from which he does not have a gospel-founded providential hope.

The believer freed by trust in providence and purpose in Christ. Tertullus’s syrupy over-the-top flattery (Acts 24:2-4) and despicable word choice about Paul (Acts 24:5-7) may seem intimidating, but they actually betray a weak position. He has no actual position, no actual content to deliver. Paul’s simple, forthright speech is quite the contrast (Acts 24:10ff). The law and the facts are on his side. 

But there’s something even more than that here. He sees the providence of God (Acts 24:10a) that is increasing his cheerfulness (verse 10b). He has a clear conscience before God (Acts 24:16b) that comes from hope (Acts 24:15) and obedience (Acts 24:16a). He’s not a slave to the pressure to make the situation turn out for himself, because he knows that God Who has given Christ for him is giving all things together with Christ (cf. Acts 23:11; Romans 8:32).

At the end of the passage, Paul is still in the same place after two years. We know from Roman histories outside the Bible that Felix is in hot water with Rome because of Jewish complaints against him. This explains the gift that he wants to give them in Acts 24:27. He has no hope that all things are working together for good, so he is doing whatever he feels that he needs to do to save his own skin. 

But Paul does not need to save his own skin. Providence protects him. He is immortal until his work is done. He can live with purpose. He can keep telling of Christ for two years. He isn’t in Rome yet, but he is sure to go there, because that is the good work that Christ has prepared for him to walk in (cf. Acts 23:11; Ephesians 2:10). And every believer is sure to get to every good work that the Lord has prepared for him. He is freed not only by providence, but also by purpose. He knows why he is alive. He knows why he is in every situation. He knows what his life is about.

The unbeliever a slave of sin. Felix, for his part, is a slave of sin—even though in this passage he has an accurate knowledge of Christianity (Acts 24:22), desires to hear about faith in Christ (Acts 24:24b), and gets to hear the gospel from Paul often (Acts 24:26). We know from Roman histories that Felix and Drusilla were both serial adulterers. They were slaves of their lust and unfaithfulness. And we can see that Felix was a slave of greed, hearing the gospel in hope for money (verse 26). But he was also a slave of the fear of guilt and danger that weighs upon those who are in their sins. 

“Faith in Christ” may be a desirable thing to hear about (Acts 24:24b), but there is no “faith in Christ” apart from “righteousness.” We must hear that we are guilty before a God Who demands total and perfect righteousness. We must hear that God’s righteousness would rightly destroy us. And there is no “faith in Christ” apart from “self-control.” That is to say that there is no Christianity without sanctification. Christ does in believers, by union with Him ministered to us by His Spirit, what believers cannot do in themselves. And there is no “faith in Christ” without “the judgment to come.” Christianity isn’t just a better-life-now in God’s favor and God’s help, but perfect life forever over-against dreadful torment forever. 

What is the difference here? The difference is that Felix’s aim in hearing about Christ is not Christ Himself. He doesn’t have the relief, the release, the encouragement, the joy of someone who actually has the Lord Jesus Christ. O, dear reader, be careful not to take comfort in simply liking to hear about faith in Jesus Christ. Felix had that, but he was still a slave to his sin. There are so many motives other than Christ Himself for which you might like coming to church and hearing gospel sermons: money, others’ esteem, feeling good about yourself, enjoying ideas like a novel or a show, atoning for yourself by right things, maintaining habit for a sense of equilibrium… 

Dear reader, seek from Christ to hear the gospel of Christ from a desire for Christ Himself! Hear about righteousness to hear Christ as your righteousness. Hear about self-control to hear Christ as the strength and motivation and certainty for sanctification. Hear about the judgment to come to hear Christ as both your safety in that judgment and your reward in that judgment. 

And if ever you should find yourself alarmed, do not repeat Felix’s error in the end of Acts 24:25. Yes, it is difficult to hear the preaching of Christ if you do not yet have Christ. But don’t avoid hearing sermons. And don’t avoid engaging your heart and mind in the hearing of those sermons. For it is this very preaching, which you are tempted to avoid, which is the means by which Christ gives Himself to sinners. Press on in hearing, and look to Him even to give you His Spirit and His life by which to lay hold of Him! 

Why? How do you see yourself susceptible to fearing men or craving their help or approval? How do you see yourself being free from these things? From where does this freedom come? What use are you making of your opportunities to hear the gospel of Christ? How does your desire to hear it proceed from motives that cast out fear?

Sample prayer:  Lord, we thank You and praise You for giving Christ to be our righteousness, and Christ to be our self-control, and Christ to be both our safety and our reward in the judgment that is to come. Give us to love to hear about faith in Chrsit and to tell about faith in Christ. Give to us to have such confidence in Your providence, and to have such a conviction of serving You as our purpose, that we live our life as those who are free in Christ, regardless of our circumstances, which we ask through Christ Himself, AMEN!

Suggested songs: ARP46 “God Is Our Refuge and Our Strength” or TPH231 “Whate’er My God Ordains Is Right”

Bringing Tribute to the King [Family Worship lesson in Leviticus 2]

What should a worshiper bring to the King as he ascends to Him? Leviticus 2 looks forward to the evening sermon on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that as a worshiper ascends to the LORD, he must bring with him the commanded tribute as an indication of being His subject. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.28 Hopewell @Home ▫ Leviticus 2

Read Leviticus 2

Questions from the Scripture text: What does Leviticus 2:1 begin regulating? What should this “tribute” (more literal than NKJ’s “grain”) begin with? What shall he pour on it and put on it? To whom shall he bring it (Leviticus 2:2)? What is the priest to do? What is the result of burning it? Who gets the part that isn’t burned (Leviticus 2:3)? What is the degree of its specialness? How else might this tribute offering be brought (Leviticus 2:4)? What sort of cakes? How else (Leviticus 2:5)? What sort of pan bread? How should it be presented (Leviticus 2:6)? How else might the tribute offering be brought (Leviticus 2:7)? What must they make sure about it? To Whom are they to bring such offerings (Leviticus 2:8)? To whom must it be presented that he should bring it where? What should the priest take (Leviticus 2:9)? What should they do with it? What does it become? How does YHWH receive it? What do they do of what is left (Leviticus 2:10)? What is the degree of its specialness? What two things must not be included in any of these tribute offerings (Leviticus 2:11)? What is different about the requirements if the tribute is of the first fruits (Leviticus 2:12)? What must be included in every tribute offering (Leviticus 2:13)? What else must be done if the tribute offering is the first-fruits (Leviticus 2:14)? What are they to do with it (Leviticus 2:15)? What must the e priest do with it (Leviticus 2:16)? What does it become?

What should a worshiper bring to the King as he ascends to Him? Leviticus 2 looks forward to the evening sermon on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that as a worshiper ascends to the LORD, he must bring with him the commanded tribute as an indication of being His subject. 

After the ascension (Leviticus 1:3–17), the next offering made by fire is the “tribute.” That is a more literal translation of the word behind NKJ’s “grain offering” (Leviticus 2:1, Leviticus 2:3, Leviticus 2:4, Leviticus 2:6, Leviticus 2:7, Leviticus 2:8, Leviticus 2:9, Leviticus 2:10, Leviticus 2:11, Leviticus 2:13, Leviticus 2:14, Leviticus 2:15). A tribute, or gift, is brought by the lesser one to the greater one. It is an acknowledgement that it is a mercy and honor just to be permitted into the other’s presence. Obviously, the greater one does not need anything from the lesser one. Much less does the living God need bread!

Everything in Leviticus 2:2 aims at making the offering by fire into a sweet aroma. The finest flour is used. Oil has recently been used to set things apart as holy (cf. Exodus 30:25–28). Frankincense is (as the name implies) an incense, a substance whose purpose is to produce a pleasing aroma by way of fire.

There’s a handful that gets burned (Leviticus 2:2), and the rest is (literally) “the Holy of holies” (Leviticus 2:3). Only Aaron’s house is permitted into the holy place, and only Aaron himself into the holy of holies. The tribute goes to the holy household; it cannot be shared with those who are not consecrated for it.

In addition to this uncooked tribute, the tribute can come cooked in one of several ways: oven (Leviticus 2:4), griddle (Leviticus 2:5), or pan (Leviticus 2:7). What cannot be done in the cooking is the addition of yeast or honey (Leviticus 2:11). And first-fruits are not to be cooked at all (Leviticus 2:12). 

But all must be offered with salt (Leviticus 2:13), which has the opposite effect of the yeast or the honey. It slows down fermentation or putrefaction. The salt is specifically called “the salt of the covenant” because it is the covenant that keeps the people holy; God keeps His people holy, consecrated to Him, separated from the world. 

Leviticus 2:14-16 pick up where Leviticus 2:12 left off, with the offering of the first-fruits. The fresh heads of grain are not ground into flour and cooked but roasted in the full heads (Leviticus 2:15). These, too, the priest burns a memorial portion that goes up to the Lord. 

YHWH sets the terms of the tribute because He is the greater One. They belong to Him. He has given them all that they have. Now, when they ascend to Him with the ascension (Leviticus 1:3–17), they must bring with them also tribute that will become smoke (“offering made by fire” in Leviticus 2:3, Leviticus 2:9, Leviticus 2:10, Leviticus 2:11, Leviticus 2:16) and go up. Not all of it goes up; much of it, indeed, actually stays with the priesthood whom the Lord employs in bringing the people near. But the focus is on what goes up.

Today, our Lord Jesus has gone on our behalf into the Holy of Holies in glory. He is our great tribute. It is He Whom we bring, in the hand of faith, as we ascend to the Lord in Him (Who is also our ascension, cf. Leviticus 1:3–17). There is still a principle of taking care of the material needs of those through whom He ministers to us on earth. But He is our great tribute. There is nothing else that will please God as He does; we must never come to God without Him. And if we are coming to God with Him, let us see to it that we bring no leaven of sin, but always bring the salt of the covenant that is righteousness.

To Whom do you belong? From Whom have you received all that you have? What can you bring Him as tribute that will actually reach Him and actually please Him?

Sample prayer:  Lord, thank You for taking us to be Your very own and giving to us all that we have. Thank You especially for giving Your Son, our Lord Jesus, to be the Bread of Life, Who has come down from heaven for us. And Who now has ascended in our behalf as well. Grant that Your Spirit would always remind our hearts that we cannot appear before You without Him. And grant that we would only ever appear with Him “in-hand” by faith, we ask in His Name, AMEN!

Suggested songs: ARP73C “Yet Constantly I Am with You” or TPH73C “In Sweet Communion, Lord, with Thee”

God's Word for God's Work in God's Man and His Good Works [Family Worship lesson in 2Timothy 3:16–17]

Why can Christians be sure that the Scriptures will make them wise unto salvation? 2Timothy 3:16–17 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that Christians can be sure that the Scriptures will make them wise unto salvation, because they are God’s Word for doing God’s work in God’s man for God’s man’s works. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.27 Hopewell @Home ▫ 2 Timothy 3:16–17

Read 2 Timothy 3:16–17

Questions from the Scripture text: How much of Scripture is 2 Timothy 3:16 talking about? How did it come to be? What is the primary characteristic that it gets from this inspiration? For what four things is it profitable? For whom is it given (2 Timothy 3:17)? What does it do to him? What does it equip him to do? 

Why can Christians be sure that the Scriptures will make them wise unto salvation? 2 Timothy 3:16–17 looks forward to the second serial reading of morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that Christians can be sure that the Scriptures will make them wise unto salvation, because they are God’s Word for doing God’s work in God’s man for God’s man’s works. 

God’s Word. Why can the Christian be sure that the words inscribed (inscripturated) on the pages of the Bible will make him “wise unto salvation” as 2 Timothy 3:15 said? Because it is God’s. It was Christ from Whom he learned (2 Timothy 3:14), whether by use of an apostle (2 Timothy 3:10), or by use of grandparents and parents (2 Timothy 3:15a), or by use of whomever the Lord used to bring that Christian to faith and grow him in faith. 

The Scriptures will work because they are His; they will work because all Scripture is God-breathed (a more literal translation than NKJ’s “inspiration”), God-Spirited (same word as “breath”). God the Holy Spirit has produced Scripture from God (particularly from God the Son, the Word, cf. John 1:1–14). It is as much His direct speaking to us as if He were physically with us, breathing out words the way that we each speak words to each other. It is as unbreakable as His Word, as truthful as He is (cf. John 10:35; Titus 1:2). Inerrancy and authority belong to God’s Word, simply because it is His.

For doing God’s work. The God-breathed words of the Bible are living and active (cf. Hebrews 4:12). The Word of God effectively works in those who believe (cf. 1 Thessalonians 2:13). So, 2 Timothy 3:16 gives us not just how to employ and respond to the Bible, but the certainty that it will work, the certainty that Scripture that will be useful, the certainty that Scripture will be (in the very words of verse 16) “profitable” in precisely the ways that verse 16 says. God’s Word. God’s work. God’s way. 

So first, we are to develop teaching from the Bible; we are to form doctrine. Let this verse end all complaints about forming a system of teaching from the Bible. The Scriptures are God’s Word, and His way of working is to make them profitable for doctrine. Second, we should be reproved by the Bible. It painfully tells us where we are wrong, and we receive that painful identification of the ways that we think wrongly and act wrongly. But the Scripture doesn’t merely point out where we are crooked in “reproof”; it also sets us straight in “correction.”  And once we are straight, it directs us in the way that we are going in “training” (a more literal rendering than NKJ’s “instruction”) in righteousness. As the old saying goes, “the Bible is a doing book” (cf. James 1:21–27). The Lord Who works in us by His grace has designed to do that Scripture-work by way of doctrine, reproof, correction, and training.

In God’s man. 2 Timothy 3:17 begins, “that the man of God”… it reminds us that we have more reason to use the Bible in this way than just that it is God’s Word. The Christian must use the Bible in God’s way because he is God’s man. We do not belong to ourselves. This is not only obligation (it most certainly is obligation!) but encouragement. God, Who has taken me to be His, will surely provide for me according to the same love in which He has been pleased to take me as His own. It’s not just me attending to His Word; it is He, using His Word to work in me! His desire is that “the man of God may be complete.” He Who has begun His work in us will be faithful to complete it.

For God’s man’s works. What is God’s purpose for the use of the Scripture, as He “completes” the man of God? His purpose is that the man of God would be “thoroughly equipped for every good work.” God has prepared good works for His man to walk in. This is the purpose for which He has saved us by grace,  the reason that He created us in Christ Jesus, that we would do “good works, which God prepared beforehand that we should walk in them” (cf. Ephesians 2:10). God’s man doesn’t exist for himself; he exists for God’s works, for good works. But where will he learn what these works are? From Scripture, he can learn the principles that will identify for him every good work. And how can he prepare for these good works? For every single good work, the Scripture will thoroughly equip him. Scripture is sufficient because the Lord has decided that it would be.

What a wonderful Scripture is! It is God’s Word, working in God’s man, and thoroughly equips him for every good work!

When and how do you receive the Scripture? Who has spoken to you the words in the Scriptures, and Who speaks to you by those words? What four ways should you be responding to the Bible? In which of these do you most need to grow? What’s the point of all of this attending to Scripture and being reproved, corrected, and trained by it?

Sample prayer:  Lord, we thank You that You have given us Your own words in the Scripture. We are desperately in need of reproof. Forgive us for how we resist the smarting pain of that reproof. Forgive us for not wanting to make the corrections when Your word sets us straight. Forgive us for wishing that Your Word would give us what we want, rather than training us to do what You want. Grant that we would not only be thoroughly equipped for every work, but that we would also pursue doing every good work. Make us to think of ourselves as Your own people, we ask in the Name of Christ, AMEN!

Suggested songs: ARP19B “The LORD’s Most Perfect Law” or TPH119E “Tell Me, O LORD, Your Way of Truth” 

Come, Thou Almighty King! [Family Worship lesson in Isaiah 10:20–11:16]

How will the kingdom of the Son of Jesse come, when the line of David has been cut down to a stump? Isaiah 11 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that there was coming a King Who is Himself the Almighty, and who will be our ultimate Noah, our ultimate Moses, and our ultimate David—Who regains paradise, reverses the fall, retrieves the nations, and revenges them. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.26 Hopewell @Home ▫ Isaiah 10:20–11:16

Read Isaiah 10:20–11:16

Questions from the Scripture text: On a coming day, upon whom will remnant Israel no longer depend (Isaiah 10:20a–d)? Upon Whom will they depend instead (Isaiah 10:20-21)? How many had the people been (Isaiah 10:22a)? How many will return (verse 22b)? To show what (verse 22c)? By doing what (Isaiah 10:23)? Whom is YHWH addressing in Isaiah 10:24? What does He call them? Where do they dwell? Of whom does He tell them not to be afraid? What will Assyria do? Like who before them? But how long will this last (Isaiah 10:25)? Whom has YHWH of hosts suddenly destroyed before (Isaiah 10:26)? To whom else will He do this? With what result for God’s people (Isaiah 10:27)? How will Assyria progress (Isaiah 10:28-31)? How close will he get (Isaiah 10:32a)? To be able to do what (verse 32b–c)? But then what will YHWH of hosts suddenly do (Isaiah 10:33-34)? What will come forth (Isaiah 11:1a)? From what? What will grow out of what (verse 1b)? Who will rest upon Him (Isaiah 11:2a)? What six things does this Spirit give (verse 2b–d)? In Whom does this Spirit-anointed One delight (Isaiah 11:3a)? How doesn’t He judge (verse 3b–c)? How does He judge instead (Isaiah 11:4a–b)? Particularly for whom? With what does He strike what (verse 4c)? And with what slay whom (verse 4d)? What two things pull all His attributes together like a belt (Isaiah 11:5)? By what images does the Spirit present the extent to which the future kingdom recovers Eden (Isaiah 11:6-7) and overcomes the fall (Isaiah 11:8)? How does Isaiah 11:9a summarize the new kingdom? How does verse 9b–c explain it? In addition to being a shoot from Jesse (Isaiah 11:10a) what relation does this King have to Jesse (verse 10a)? Whom does He welcome (Isaiah 11:10b–c)? Where (it’s a noun in the original, not an adjective as in NKJ) is His resting place (Isaiah 11:10d)? What happens a second time in the King’s day (Isaiah 11:11a–c)? Recapturing which exoduses (verse 11d)? And adding what sorts of others (verse 11e–g)? Whom does He welcome/rally to Himself (Isaiah 11:12)? Who in particular will be united/reconciled (Isaiah 11:13)? How does Isaiah 11:14 describe the kingdom extension? How does the power of this new exodus compare to the original (Isaiah 11:15, cf. Exodus 14)? From among whom are His remnant people now, and like the salvation of whom will their salvation be (Isaiah 11:16)?

How will the kingdom of the Son of Jesse come, when the line of David has been cut down to a stump? Isaiah 10:20–11:16 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these verses of Holy Scripture, the Holy Spirit teaches us that by the almighty anointing of the Holy Spirit, One will come from Jesse’s stump Who was also Jesse’s root, and He will not only restore Eden and overcome the Fall, but bring a remnant people from all the nations into the rest which is God’s glory. 

Isaiah 9:1–7 had prophesied that the darkness itself was a precursor to the light that would dawn when a Child Who is God would fulfill the 2 Samuel 7 promise of the forever-King.  But with the Assyrian destruction that the Lord is bringing upon Judah and Israel in the near term, how glorious can that coming reign actually be? The answer of this chapter is that it will be wondrously glorious indeed. David’s line may be cut so deeply that what remains is the stump of Jesse (Isaiah 11:1a), but the Shoot that is coming is so great that He is also Jesse’s root (Isaiah 11:10a). It’s a paradox like the one that Jesus points out (cf. Matthew 22:44–45) from Psalm 110:1. Great, then, is the glory of this King, Who is both shoot from Jesse and root of Jesse!

His glory as the reuniter of Israel, Isaiah 10:20–11:1. The judgment that the LORD is bringing has multiple purposes. It destroys all other supports (Isaiah 10:20). Both north and south have enlisted enemies for help that end up destroying the other and turning upon them themselves. Whatever we put our trust in instead of the Lord, they will surely fail us, and our trust in them will positively harm us. The judgment also displays the greatness of the LORD’s righteousness. By saving just a remnant, He displays both mercy and faithfulness to save any at all, and that He would have been perfectly righteous even to destroy all of them (Isaiah 10:21-23). 

The judgment also has the purpose of reuniting Israel and Judah. We’ve already seen in Isaiah 10:5, Isaiah 10:15 that, despite Assyria’s arrogance to think otherwise, the fundamental reality is that they are an instrument of the Lord. And the Lord will punish the instrument for its own wickedness in due time—just as surely as He has punished others like Egypt and Midian (Isaiah 10:24-27). But where and when will this relief (Isaiah 10:27) come? 

As Assyria destroys much of the northern kingdom, the remnant is seen as being pushed back to Jerusalem, back to Zion. That is the terminus of the path that Assyria takes in Isaiah 10:28-31. But he will ultimately only get close enough to shake his fist (Isaiah 10:32) before he is destroyed (Isaiah 10:33-34). Thus, he becomes the instrument by which the remnant from the north finally comes back to the house of David (Isaiah 11:1). Back to the son of Jesse. 

As the passage describes, this is a pattern that has repeated several times in history, and is ramping up to the final glorious iteration considered in chapter 11. God keeps using judgments to purify a remnant from His people, and to gather them unto Christ in Whom they are reunited. And eventually this will be a reunited remnant from all the nations! When that remnant is gathered and reunited, then all of His enemies will receive their final and full and everlasting destruction!

His glory as the revelation of God in flesh, Isaiah 11:2-5. Ordinary kings are anointed with oil. This King will instead have the Spirit rest upon Him (Isaiah 11:2a). The Spirit proceeds from Him in His divine personhood (cf. Isaiah 9:6) and rests upon Him in His humanity (Isaiah 11:1-2). As such, His character will be the perfect human display of the character of God. 

While the summary of this Spirit-given character emphasizes the triplet of wisdom, understanding, and counsel (Isaiah 11:2b–c), note from where this all especially comes: the knowledge and fear of YHWH (verse 2d). What the Spirit especially communicates is not merely skill or information or tactics but proper personal engagement and interaction with God. It is first and foremost delight in fearing God (Isaiah 11:3a) that produces righteousness in His dealings with all men (Isaiah 11:3-4b). The Spirit communicates to Him perfect keeping of the first great commandment and first table of the law, from which follow the keeping of the second great commandment and second table of the law. 

This love of man, of course, must include the avenging of man and destruction of His enemies. And this the Christ will do (Isaiah 11:4c–d, cf. 2 Thessalonians 2:8; Revelation 19:15, Revelation 19:21). In righteousness, He will follow all of the principles of the Lord (Isaiah 11:5a), and in faithfulness He will keep all of the promises of the Lord (verse 5b), including the crushing of the serpent’s head (cf. Isaiah 11:8; Genesis 3:15).

What is amazing is that believers now have His Spirit not only as our Helper but as the One Whom He has poured out upon us. To us, He is not only the Spirit of YHWH as in Isaiah 11:2, but the Spirit of Christ (cf. Romans 8:9).  And it is as “the Spirit of His Son” that God has sent this Spirit not just to be with us but to be in our very hearts (cf. Galatians 4:6, cp. Romans 8:9; John 14:17–23)!

His glory as the recoverer of Eden, Isaiah 11:6-7. His perfect Kingship will eliminate not just the hostilities of men toward one another, but even the viciousness of the creatures toward each other (Isaiah 11:6a–c, Isaiah 11:7). This new creation will be perfectly safe even for a little child (Isaiah 11:6d). This is something that cannot occur in the creation that is bound to corruption and decay (cf. Romans 8:21a), but God didn’t bind the creation in despair or destruction but rather in hope (cf. Romans 8:20), and now it eagerly awaits the return of the King (cf. Romans 8:19, Romans 8:22). Then, at the resurrection, the creation itself will enjoy the glorious liberty of the children of God (cf. Romans 8:21b). 

His glory as the reverser of the Fall, Isaiah 11:8-9. Cobras’ and vipers’ mortal threat to men’s bodies is emblematic of that murderer from the beginning (cf. John 8:44), who is called a serpent and dragon (cf. Revelation 12:9). But when that serpent’s head has been crushed, not only will Eden be restored, but the subjugation and docility of the venomous reptiles will forever remind that the Christ has destroyed the works of the devil (cf. 1 John 3:8). 

The Zion in view in Isaiah 11:9 is not just a hill in the Near East, or a heavenly location of the assembly of the firstborn, but a stone that grew into a mountain (verse 9a) so great that it has now filled the whole earth (verse 9b, cf. Daniel 2:35, cp. Revelation 11:15ff.)—a mountain that is saturated with the knowledge of YHWH (Isaiah 11:9c) that originated in the Christ by His Spirit (cf. Isaiah 11:2d).

His glory as the retriever of the nations, Isaiah 11:10-14. The event in view in this chapter is not only Eden-restoring and Fall-reversing, but it is a great gathering day. Christ lifts Himself up as a banner of welcome (Isaiah 11:10a–b; cf. John 12:32), and that banner gathers the nations (Isaiah 11:10c, Isaiah 11:12a) together with remnants from Israel and Judah from the ends of the earth (verse 12b–d). This “second exodus” (Isaiah 11:11a–b) of “His remnant people” (more literal than “the remnant of His people” in verse 11c) will be far greater than the first. Its scope will include a remnant from the most unlikely (verse 11d) and distant (verse 11e–g) nations. And its effectiveness will be not only to reconcile them to Himself but to each other (Isaiah 11:13, cf. Ephesians 2:11–18). Only under David had this been even superficially true, and the reconciling of people from many nations in His church brings great honor to Christ already in anticipation of the day when that reconciliation will be complete. Of course, it is only on that day that not only will the entire remnant be retrieved and reconciled, but all who are not of the remnant will go to their dreadful reward (Isaiah 11:14).

His glory as the restorer of God’s rest, Isaiah 11:15-16. Noah features heavily in this chapter. What his father had hoped for in Genesis 5:29, Isaiah was now announcing would come in this Shoot (and Root!) of the stump of Jesse. The resting of the Spirit upon Him in Isaiah 11:2a and the place of rest that is glory itself in Isaiah 11:10d (a noun there, not NKJ’s adjective) both employ the root for “rest” or “comfort” from which he gets his name. When this prophecy is fulfilled, the Shoot of Jesse will have surpassed the flood and the exodus for bringing God’s people into God’s rest. 

Isaiah 11:15 employs an image that is a great magnification of the crossing of the Red Sea, right down to the mighty wind of God that dries up seas and rivers and makes God’s new remnant to cross over on dry land. “His remnant people” (Isaiah 11:16a), whether Assyrians or otherwise (verse 16b), will come into the rest of God that had been prefigured in the original exodus (verse 16b, cf. Psalm 95:11; Hebrews 4:8–9). 

Here again is a feature of the event described here that cannot occur in this world but awaits the new creation (cf. Hebrews 4:1, Hebrews 4:6, Hebrews 4:10; Hebrews 11:9–10, Hebrews 11:16, Hebrews 11:39–40). Believers are already new creation. And their as-yet-imperfect reconciliation and resting in the Lord both bring forward the glory that belongs to the great day to come. Thus they rejoice for the glory that comes to Christ in these ways. But like the saints of old, we wait to receive the fullness of this promise when the number is completed, and we will all be made perfect together in the resurrection (cf. Hebrews 11:39–40; Revelation 6:11; Romans 8:23). 

Jesus Christ is the Son of David and Son of God Who has the Spirit in full measure, recovers paradise, reverses the fall, retrieves the nations, and restores rest in God! Whatever had to come upon Judah and Israel at the hands of Assyria, and whatever we have to go through in our own lives, dear Christian, it is worth it for His great glory!

In light of this chapter, why is it so amazing that Jesus anoints/baptizes us with His Spirit? How are you already enjoying some of the reconciliation and rest aspects of the glory of His reign? What parts of the glory of His reign must be waited for until the next world? 

Sample prayer:  Lord, thank You for glorifying Christ as having Your Spirit without measure and pouring out Your Spirit upon us. Forgive us for how easily we are discouraged, when we know from Your Word that He is restoring paradise, reversing the Fall, and bringing us into Your rest. We thank You for the honor of bringing Him glory by living as those who belong to the new creation in the reconciliation and rest that He is bringing. Forgive us for not loving His glory enough to live that way more consistently, for not desiring enough that He might get praise from our lives. Forgive us that we don’t even come rushing to His banner of welcome like we ought to. Grant that His Spirit Who dwells in our hearts would so groan for glory, and we also groan for it in Christ, that we would press on toward the upward call of knowing Him. For, we ask it in His Name, AMEN!

Suggested songs: ARP98 “O Sing a New Song to the LORD” or TPH299 “Joy to the World!”

Learning to Sing from God's New Song [Family Worship lesson in Psalms 96:1–6]

What does the great conclusion to redemptive history declare? Psalm 96:1–6 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the great conclusion to redemptive history declares the glory of YHWH. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.25 Hopewell @Home ▫ Psalm 96:1–6

Read Psalm 96:1–6

Questions from the Scripture text: What does Psalm 96:1a command to do? Unto Whom? What sort of song? Who is to sing this new song (verse 1b)? What does this singing aim at doing (Psalm 96:2a)? How frequently are they going to proclaim what (verse 2b)? Among whom are they going to declare what (Psalm 96:3a)? Among whom are they going to declare what else (verse 3b)? What are they to declare about YHWH Himself (Psalm 96:4a)? What should be done exceedingly unto Him? What else ought to be done unto Him (verse 4b)? Above whom? Why—what’s true about these other gods (Psalm 96:5a)? But what is true about YHWH (verse 5b)? What go in front of Him (Psalm 96:6a)? What are in the place of His holiness (verse 6b)?

What does the great conclusion to redemptive history declare? Psalm 96:1–6 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the great conclusion to redemptive history declares the glory of YHWH.  

This is a song for a monumental occasion in the future. It looks forward to the great day when YHWH rules over all the nations (cf. Psalm 33:3; Psalm 98:1; 1 Chronicles 16:23–33; Isaiah 42:10). The “new song” language doesn’t mean that we are to be constantly coming up with new songs but that this song belongs to the future great event referred to in all of these passages. There are several important things that we can observe about this song.

The duty to sing. Few commands are given as frequently and urgently in the Scripture as the command to sing, which is triply given in the first verse and half. It is well-suited to follow Psalm 95, which had mandated forceful amplitude in this singing. There, as here, the cause for singing is the greatness of YHWH. 

Those who know the God of such greatness must sing! I wonder, dear reader, how we are doing at giving ourselves to this obviously important and intensely urgent doty. SING unto YHWH!

The objects of this singing. This singing is obviously God-ward—to YHWH (Psalm 96:1a)! To YHWH (verse 1b). To YHWH (Psalm 96:2a), blessing His Name (verse 2a). But the singing is also directed at others—proclaiming (verse 2b) and declaring (Psalm 96:3a). This dynamic also features especially in Christian congregational singing (cf. Ephesians 5:19; Colossians 3:16). We must sing loudly enough, clearly enough, that we can all hear all of the rest of us. (Blaring pipe organs, or other accompaniment that drowns out the human voice, run directly contrary to what this and other Scriptures command for our singing). 

But if our singing is proclaiming and declaring, then not only must we sing; we must also listen. We must be soft-hearted. The “today if you will hear His voice do not harden your hearts” of Psalm 95:7–8 has a singing counterpart in the “submitting to one another in the fear of God” of Ephesians 5:21. As Psalm 96:2-3 says “Proclaim!” and “Declare!” they are reminding us that we need to sing (and hear others singing) soft-heartedly and submissively in the fear of God. 

Dear reader, as we sing in the public worship, is your mind engaged in understanding what is being said, and is your heart engaged in receiving it? In particular, when we are singing and hearing of His salvation and His glory as in Psalm 96:2-3, are you receiving the message, and seeking that grasping His salvation and glory penetrate your heart by the work of the Spirit (cf. Ephesians 5:18b, Colossians 3:16)?

The subject of the song. The subject of the song is YHWH Himself. It is occasioned by an event—salvation for the nations and all peoples (Psalm 96:2-3), among whom He now reigns and judges (Psalm 96:10), when He comes for that purpose (Psalm 96:13). 

But the occasion of the song is not its main theme. The song’s main theme is YHWH Himself. His glory (infinite weightiness, Psalm 96:3a). His wonders (marvels or marvelousness, verse 3b). His greatness (Psalm 96:4a). His awesomeness (fearsomeness, terribleness, verse 4b). His honor (splendor, Psalm 96:6a) and majesty (verse 6a). His strength (verse 6b) and beauty (verse 6b). 

So great is each of these attributes, so superlative, that when it appears by itself it may be translated as “glory.” But here is glory upon glory, each with its own shade of meaning. Here is the glory of the God Who Is—YHWH, Who is always everything that He is, all in one infinite, seamless perfection.

The very heavens, though seemingly infinite to us, are just His finite creatures (Psalm 96:5b). Even when man comes up with an idea of a god, it always ends up powerless and worthless (the meaning of the specific word translated “idols” in Psalm 96:5a). This is one reason that accurate theology is so important. When the idea about God is one that proceeds from ourselves, it falls short—literally infinitely short. It is not “god as I’d like to think of him” that is worthy of the praise of this Psalm but the true and living God, the God Who made all things, the God Who is coming to judge the earth, the God Who reveals Himself here and throughout the Scripture. The God Who reveals Himself ultimately and superlatively in Jesus Christ!

How heartily do you sing in public worship? How thoughtfully and submissively? Who is the God that you praise?

Sample prayer:  Lord, we bless Your Name and proclaim the good news of Your salvation and declare Your glory and Your marvelousness. You are great and greatly to be praised and feared. Give us the ministry of Your Spirit to stir our hearts up to this reverence and awe. You have gathered us from among many nations. Unite us in Christ, as we come through Him into the place of Your holiness to behold Your honor and majesty and strength and beauty. Present Yourself to us especially in Christ Himself, even as Your Spirit stirs up our faith in Him, that we might be presented to You in Christ, which we even ask through Him and His Name, AMEN!

Suggested songs: ARP96A “O Sing a New Song” or TPH96 “Sing to the Lord, Sing His Praise” 

Discerning the Lord's Body to Feed upon Him for Life [Theology Simply Explained: Westminster Shorter Catechism 97]

Pastor walks his children through Westminster Shorter Catechism question 97—especially explaining how in order not to eat and drink judgment, we must discern the Lord’s Body, and in order to feed upon Christ broken to us we must have faith, and in order to be sealed by the cup in our new covenant duties we must have repentance, love, and new obedience.

Q97 What is required to the worthy receiving of the Lord’s Supper? It is required of them that would worthily partake of the Lord’s supper, that they examine themselves of their knowledge to discern the Lord’s body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.(click here to DOWNLOAD mp3/pdf files of this lesson)

Mortifying Desires and Putting Off Behaviors that Don't Belong in Heaven [Family Worship lesson in Colossians 3:1–11]

How do you live, when heaven is your new culture of origin? Colossians 3:1–11 looks forward to the devotional in the upcoming midweek meeting. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that those who belong to heaven put to death whatever desires, and put off whatever behaviors, don’t belong in heaven. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.24 Hopewell @Home ▫ Colossians 3:1–11

Read Colossians 3:1–11

Questions from the Scripture text: What has happened to believers with Christ (Colossians 3:1)? What should they seek? Why—Who is there? What else are we to do with “things above” (Colossians 3:2)? Upon what are we not to set our minds? What has happened to believers in Colossians 3:3? With Whom is their life hidden? Where is their life hidden? Who will appear (Colossians 3:4)? Who also will appear with Him? In what condition? What are we to do with our worldly aspects—that part of us that will end with this world (Colossians 3:5)? Which specific, worldly (sinful) aspects of us (that we are to put to death) does he mention? What is happening because of these things (Colossians 3:6)? What two ways does Colossians 3:7 describe how they used to act upon their inward sin? What six other things do Colossians 3:8-9 identify as things that believers need to put off? What have believers put off (Colossians 3:9b)? What have they put on (Colossians 3:10)? In what is the new man renewed? According to whose image is the new man renewed? What factors/aspects are not part of the newness of the new man (Colossians 3:11)?

How do you live, when heaven is your new culture of origin? Colossians 3:1–11 looks forward to the devotional in the upcoming midweek meeting. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that those who belong to heaven put to death whatever desires, and put off whatever behaviors, don’t belong in heaven. 

God has saved us by Christ. In our place, Jesus has lived the perfectly obedient life that we could not. In our place, Jesus has died under the wrath and curse of God that we deserve but could never satisfy.

But God has not only saved us by Christ. He has saved us in Christ. When we believe in Jesus, we are joined to Him. Colossians 3:3 tells us that we died in Christ’s death. But it also says that our life is hidden with Christ in God—so that if you trust in Jesus Christ, the way to read Colossians 3:1 is not so much “if then you were raised with Christ,” but rather, “because you have been raised with Christ." Christ didn’t just give His life for us, but as Colossians 3:4 says, Christ is our life.

And God has saved us for Christ. We live on earth, but the purpose of our earthly life is the glory of Christ by Whom and for Whom we have been saved. He is seated at the right hand of God, and His is all the glory. Colossians 3:11 tells us that Christ is all and in all. And what is part of the glory of Christ at His appearing? Our appearing with Him—also glorious.

Christ will take those who were full of the things in the lists of Colossians 3:5 and Colossians 3:8—we formerly walked in them (Colossians 3:6)! And, He will have made us entirely the opposite. He has “renewed us in knowledge according to the image of [Christ].” What will be the great distinguishing characteristic about us on that day? Not our ethnicity, or ceremonial markings, or culture, or socio-economic status—but that we have been transformed from wickedness into the spitting moral images of Jesus Christ.

So, as we consider Him where He is right now, and how we have been saved to bring Him glory, that gives us marching orders for the rest of our lives. Christians often want to know about the particular future events of our lives. But Deuteronomy 29:29 calls those “secret things.” Whatever else we are called to, we are called to put to death the list in Colossians 3:5, to put off the list in Colossians 3:8, to follow Jesus in obedience to all the commands of His Word—what Deuteronomy 29:29 calls “the revealed things.”

Why? Because we have been saved not just by Christ and in Christ. We have been saved for Christ. We were resurrected in Him so that we might bring Him glory by putting sin to death. Even the law was unable to do that in us, but Christ is doing that. We both please Him and honor Him, as we put to death the deeds of the body!

How does God’s method of killing sin point to your only hope? Who is that hope? What hope does He give?

Sample prayer:  Lord, we thank You for uniting us to the Lord Jesus, Who has risen from the dead and ascended to take His seat in heaven. Grant that, by Your Spirit, the priorities of heaven would be our priorities on earth, we ask in Christ, AMEN!

Suggested songs: ARP110B “The Lord Has Spoken” or TPH447 “Christ, of All My Hopes the Ground”

Ascending to God in Our Reconciling Substitute [2023.07.23 Evening Sermon in Leviticus 1:3–17]

The Lord provides a substitute, consecrated by blood and transformed by fire, in which the worshiper ascends unto heaven, and by whose blood the worship on earth is consecrated as well

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

Living on the Right Side of Redemptive History [2023.07.23 Morning Sermon in Acts 23:11–35]

In the midst of ruling and overruling all things in His redemptive plan, God gives us opportunities to serve, especially through courage, kindness, honesty, and diligence.

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

Reasons and Procedures for Corporate Giving [Biblical Theology of the Diaconate #43, 2023.07.23 Sabbath School]

Some Christian giving must be done corporately, as a body or through the body. In this case, individuals lay aside what is then entrusted to the hands of certified men for disbursement and delivery. One focus of corporate giving is that those whose life's labor is preaching the gospel can get their living by preaching the gospel.(click here to DOWNLOAD mp3/pdf files of this lesson)

Living on the Right Side of Redemptive History [Family Worship lesson in Acts 23:11–35]

How may we conduct ourselves as servants whom God rules in His redemptive plan, rather than hindrances or enemies that He overrules? Acts 23:11–35 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-five verses of Holy Scripture, the Holy Spirit teaches us that while God rules and overrules all things in His redemptive plan, He gives us opportunities to serve, especially through courage, kindness, honesty, and diligence. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.22 Hopewell @Home ▫ Acts 23:11–35

Read Acts 23:11–35

Questions from the Scripture text: When does Acts 23:11 take place? Who stood by Paul? What did He command Paul to do? What did He say that it was necessary that Paul would do? So then what immediately happens in the morning (Acts 23:12)? How many entered into this conspiracy (Acts 23:13)? To whom did they come and openly tell of this determination to murder (Acts 23:14)? What did they want the council to do (Acts 23:15)? Who happened to hear of this (Acts 23:16)? What did he do about it? To whom did Paul send him (Acts 23:17)? How was the boy presented to him (Acts 23:18)? How does the commander treat the lad (Acts 23:19)? What information does the boy give (Acts 23:20)? Then what does he do in Acts 23:21? How does the commander respond (Acts 23:22)? For whom does the commander call (Acts 23:23)? With what complement? To go where and when? With what purpose (Acts 23:24)? What does he second with the centurions (Acts 23:25-26)? How does he characterize how Paul came into custody and why (Acts 23:27)? How does he describe what happened after (Acts 23:28-30)? How does the commander’s plan go (Acts 23:31-33)? What does Felix learn from him (Acts 23:34)? What does Felix decide to do? 

How may we conduct ourselves as servants whom God rules in His redemptive plan, rather than hindrances or enemies that He overrules? Acts 23:11–35 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-five verses of Holy Scripture, the Holy Spirit teaches us that while God rules and overrules all things in His redemptive plan, He gives us opportunities to serve, especially through courage, kindness, honesty, and diligence. 

Acts 23:11 controls all of Acts 21:34–28:31. But right here, immediately upon the Lord telling Paul to be of good cheer, the Spirit gives us several examples of admirable qualities that the Lord uses in His providence. Sometimes by example, and sometimes by counter-example.

The courage of the nephew. The time markers in Acts 23:11 and Acts 23:12 bring the two plots into competition: will the Lord get Paul to Rome, or will he be the victim of more than 40 sworn assassins? But then Acts 23:14 brings a new contrast. First, there is the pseudo-courage of the swearers of the murder-oath and the genuine courage of the young lad. On the one hand, the murderers are brazen indeed, freely admitting their oath to spiritual leaders in verse 14 and even enlisting them. But the true courage belongs  to the lad, who enters the Roman barracks (Acts 23:16), talks to Paul, and then talks even to the commander by himself (Acts 23:18). Even in his conversation with his commander, he is not only informative (Acts 23:20) but very bold (Acts 23:21). Who knows what good the sovereign Lord may be pleased to do through even just one courageous child! Be courageous, dear believer. The sovereign Lord is pleased to use courageous believers.

The kindness of the commander. With multiple centurions under him, we might expect the commander to be a hard man of war. But the Spirit highlights for us the commander’s gentleness even by the taking of the lad by the hand for a private word in Acts 23:19. Certainly, his gentleness is a stark contrast to the murderers that form the setting for the passage. And that kindness puts him in a position to do his job well. Kindness is a fruit of the Spirit and in accordance with the law of God. And, we do not know what good fruit the sovereign Lord may be pleased to bring by it.

The dishonesty of the commander. The text does not condone the commander’s dishonesty. In fact, the Spirit has intentionally narrated for us not only the timing of the commander’s learning about Paul’s citizenship, but even the fact that he was afraid when he heard it (cf. Acts 22:29). So when Acts 23:27 quotes how he presented the situation to Felix, it highlights just how small and self-serving the man was on this point. We know that Acts 23:11 is controlling everything that happens. But those who do not have a sturdy assurance about the providence of God may be tempted to lie in order to manipulate situations. Worse, his hope in Acts 23:27 was to hide one wrong that he had done, but now millions of people for thousands of years have heard of not just one but two wrongs that he had done. When all of history is known, it will recount God’s glorious, sovereign redemption. But will it recount that we were truthful by His grace, or that we were dishonest from our flesh?

The diligence of the boy, the apostle, the commander, centurions, soldiers, etc. Men should be men of action. The boy takes action and tells Paul. Paul doesn’t shrug his shoulders and say, “well, God is sovereign; let’s ‘let go, and let God.’” He takes action. The commander promptly enacts a very thorough plan. Those under his charge carry out the plan with diligence. The most heartening thing is to know that God is a God Who is always acting according to His perfect wisdom, almighty power, and boundless goodness. But men are also called to be men of action according to what wisdom, ability, and goodness that they have from the Lord. And such men serve not only their own families, churches, communities, and nations, but indeed all who are heartened by hearing of their actions. May the Lord give us to be such men, beloved reader.

In what situation do you most need to grow in courage? In kindness? In honesty? In diligence?

Sample prayer:  Lord, we thank You and praise You that You rule over all things for Your own glory and our good. Please grant that Your Spirit would bear His precious fruit in us that we might be servants unto You, rather than those whose unfaithfulness or opposition You must glorify Yourself by overruling.

Suggested songs: ARP46 “God Is Our Refuge and Our Strength” or TPH256 “God Moves in a Mysterious Way”

God's Triune Glory in Our Vivification [2023.07.19 Midweek Sermon in Romans 8:9–11]

We grow in pleasing God by the grace of the Triune God through union with Christ.

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

God Gives Us to Ascend as Pleasing to Him by a Reconciling Substitute [Family Worship lesson in Leviticus 1:3–17]

How can a sinner come near to God and be pleasing to Him? Leviticus 1:3–17 looks forward to the evening sermon on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord provides a substitute, consecrated by blood and transformed by fire, in which the worshiper ascends unto heaven, and by whose blood the worship on earth is consecrated as well. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.21 Hopewell @Home ▫ Leviticus 1:3–17

Read Leviticus 1:3–17

Questions from the Scripture text: To what sort of offering does Leviticus 1:3 refer? From where? What sex animal must be offered? Of what quality? From what motivation? Where? Before Whom? Then what does he do (Leviticus 1:4a)? What does this laying hold of the offering result in (verse 4b)? What does he then do to the bull (Leviticus 1:5)? Before Whom? And who then take the blood? To do what? Where? To what? Then what does the worshiper do (Leviticus 1:6)? Who then do what in Leviticus 1:7? What do they do with the products of Leviticus 1:6 (Leviticus 1:8)? What does the worshiper do in the meantime (Leviticus 1:9a)? So that who can do what with all of this (verse 9b)? What does all of this end up being, and unto Whom (verse 9c)? From where else may this sort of offering come (Leviticus 1:10)? What may be offered? What new detail do Leviticus 1:11-13 add to the procedure in Leviticus 1:5-9? Where else can this sort of offering come (Leviticus 1:14)? What may be offered? Who brings it (Leviticus 1:15)? What does he do to the head? What does he do to the blood? What does he do with the crop and feathers (Leviticus 1:16)? But what with the rest of it (Leviticus 1:17)? What does this end up being, and unto Whom (end of verse 17, cf. end of Leviticus 1:13, end of Leviticus 1:9)?

How can a sinner come near to God and be pleasing to Him? Leviticus 1:3–17 looks forward to the evening sermon on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord provides a substitute, consecrated by blood and transformed by fire, in which the worshiper ascends unto heaven, and by whose blood the worship on earth is consecrated as well. 

The first, and most important, brought-near thing (offering) that Yahweh commands from the within the tent of meeting is literally “an ascension.” “Burnt sacrifice” in the NKJ is translating a noun-form of the verb for “go up” or “ascend.” 

Who may ascend? The wealthy (who can afford from the herd, Leviticus 1:3-9), the ordinary (who can afford from the flock, Leviticus 1:10-13), and the poor (who can afford only birds, Leviticus 1:14-17). God shows no partiality (cf. Deuteronomy 10:17). The full procedure is given for the sacrifice of the bull, with appropriate alterations for the smaller sacrifices. There are several important things  to note.

First, much of the passage (Leviticus 1:3, Leviticus 1:10, Leviticus 1:14) emphasizes the worshiper’s duty to choose. He actively identifies his substitute. He must choose one that is costly to him; it’s not like the chapter is saying that someone who can afford a bull is free to “go cheap” and get a turtledove! Also, the sacrifice has to be male (where easily detected; Leviticus 1:3, Leviticus 1:10). This is, in part, because it will be a federal representative of sorts, but especially because it is looking forward to Christ, the blameless One Whose blood is shed and Who ascends. He must choose one that is blameless, because it will be ascending to the Lord. Only the pure may do that (cf. Psalm 24:3–6; Matthew 5:8; Matthew 22:12–13; Hebrews 12:14; 2 Peter 1:4; 1 John 3:2–3). Ultimately, only Christ may do that (cf. Psalm 24:7–10)! Do we give the Lord the costliest that we can? Do we give the Lord the best that we can? Do we come to Him only in our perfectly pure Savior? Are we seeking that purity in which we may follow after our ascended Savior?

Second, there is an identification with the animal. This laying is heavy enough to be translated as leaning or even pressing upon. Maybe “laying hold of.” Our point is that the physical contact is forceful, and it is “pressing” a point: the identity between the worshiper and the animal. It is not a transfer of sin (in chapter 16, when sin is transferred, the goat is driven away; the holy goat is the one that is sacrificed). The animal is the “brought near one,” so that in his identity with it, the worshiper may come near and “ascend” as the animal ascends. Indeed, if there is sin to be dealt with, one of the sacrifices detailed in chapters 4–5 will have to be offered first, before the ascension (sometimes translated “whole burnt offering” or “burnt sacrifice”) can be offered. 

While the word “atonement” (Leviticus 1:4) includes ideas of saving ransom and cleansing, its main idea is reconciliation to God, being brought near to Him, being at one with Him. At-one-ment. Here is a wonderful reality in Christ’s being our ascension. We are identified with Him, so that in Him we may be at-one with God!

Third, the worshiper himself slits the throat of the bull or the goat or the sheep (in the case of the bird, the priest directly takes the blood). This is an indication of dying to self. He slaughters the animal that he has already identified with himself. Without the shedding of blood, there is no remission of sin. The blood must be used to consecrate the furnishings of the tabernacle (in this case the altar itself, where the ascension will take place). But, before it can be used to do so, first it must be shed. The worshiper must be willing to do this with his own hand. Christ laid down His own life, willing to die for our sakes on account of His union and identity with us (cf. John 10:17–18). 

Finally, the priests conduct the actual bringing near (offering)—the actual ascension (burnt sacrifice). First, they capture the blood and sprinkle it all around the altar. There are many baptizings of the tabernacle furnishings with blood: pourings, splashings, splatterings, smearings, and sprinklings. The life is in the blood (cf. Leviticus 17:11–14; Genesis 9:4). This is used to cleanse and consecrate the altar for use. Only then, do they arrange the wood and fire (Leviticus 1:7), with the head and fat on top (Leviticus 1:8), which that the worshiper has removed and given to them (Leviticus 1:6). Meanwhile, the worshiper washes the remaining vicera and legs with water, to make sure that there is no excrement or other impurity upon them (Leviticus 1:9a). Finally, all are burned upon the altar as an “ascension.” There are several Hebrew words for burning, and this one literally means to turn into smoke. The idea is not the consuming of the animal but the transformation of the animal into a form in which it may ascend.

The result of all of this is that as the worshiper ascends to God, identified with the cleansed and holy substitute from the altar that has been cleansed by blood, he is a “sweet aroma” to YHWH. The words “sweet” and “aroma” are actually synonyms, each carrying the meaning of both sweet and aroma. It is an emphatic doubling. If God had not been giving these commands from within the tabernacle itself, it could hardly be believed to be true: by ascending in this way, the believer is actually brought near as pleasingly pleasingly pleasing to Him Who dwells on high! Of course, this was not accomplished by this sacrifice in an inherent or ultimate sense, but because of Christ Himself. The copy/shadow (cf. Hebrews 8:5, Hebrews 10:1) of Christ, His sacrifice, His ascension, and His heavenly ministry was given for the sake of Christ and accepted for the sake of Christ. This is the glorious, ultimate conclusion for us: as we ascend through Him, we are genuinely pleasing to God. Praise the Lord!

Since you cannot ascend to God by yourself, what do you need? How can you be cleansed? How can you be consecrated? In Whom can you be transformed? How are you received when you ascend in Him in this way?

Sample prayer:  Lord, we thank You for providing us with Your own Son as our substitute. Thank You for cleansing us by His blood and consecrating even the assembly in glory by that blood. Now, give us to lay our hands upon Him, to be identified with Him, so that we may be received in Heaven in Him, and that we may be pleasing to You in Him, we ask in His Name, AMEN!

Suggested songs: ARP73C “Yet Constantly I Am with You” or TPH73C “In Sweet Communion, Lord, with Thee”

Progressing Despite Persecution [Family Worship lesson in 2Timothy 3:10–15]

What can we expect from those who are in error in the church? 2Timothy 3:10–15 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that in Christ Jesus is every virtue in this life, with which will always come persecution from the impostors. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.20 Hopewell @Home ▫ 2 Timothy 3:10–15

2 Timothy 3:10–15

Questions from the Scripture text: Who has Timothy carefully followed (2 Timothy 3:10)? What ten things of Paul’s has Timothy followed (2 Timothy 3:10-11)? Which of these does the apostle especially emphasize, and at which locations (2 Timothy 3:11)? To whom else will this happen (2 Timothy 3:12)? In Whom is a godly life lived? What other sort of man is there (2 Timothy 3:13)? What are they called when they are found in the church? How do they develop over time (cf. 2 Timothy 3:1-9)? How must Timothy develop (2 Timothy 3:14)? What does Timothy know about the origin of these things (cf. 2 Timothy 3:12)? What else has he known, since when (2 Timothy 3:15)? What are these written words able to do Timothy? What does this wisdom obtain? Through what? In Whom? 

What can we expect from those who are in error in the church? 2 Timothy 3:10–15 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that in Christ Jesus is every virtue in this life, with which will always come persecution from the impostors. 

Paul has warned Timothy about the false teachers who spread a so-called “Christianity” that lacks the life-giving, life-changing Christ. It’s a form of religion, but it has no power (2 Timothy 3:5), and they themselves are disqualified concerning the faith (2 Timothy 3:8). These wicked/reprobate impostors cannot get genuinely better, and will in fact get worse (2 Timothy 3:13). Timothy must do the opposite: having followed Paul in following Christ, he must continue in what he has learned (2 Timothy 3:14a). Each will progress/continue according to his nature. 

He must grow in the same doctrine/teaching as the apostle. He must grow in the same way of life as the apostle. He must grow in motivation by the same purpose as the apostle. He must grow in holding to the same faith as the apostle. He must grow in the same patience as the apostle. He must grow in the same love as the apostle. He must grow in the same steadfastness as the apostle. These are the things that grow as those who desire to live a godly life come more and more into that godly life that is in Christ Jesus. They have been qualified by Christ concerning the faith, and they will come into full salvation through Christ Jesus. 

But with Timothy growing in one direction and impostors growing in the other direction, he must expect to follow Paul in one more thing: persecutions, afflictions (2 Timothy 3:11). The persecutions that he saw, right from the beginning of his time with Paul, were great indeed (“what persecutions I endured!” verse 11). Now Timothy has followed in them, and he must expect it to continue. You, too, dear reader must expect persecution if you desire to live godly in Christ Jesus. Surely, He is worth it, and He Himself was persecuted. When those within the church who hold to a powerless form of religion persecute us, it is a sweet fellowship indeed that we have with Paul and Timothy, with all who desire to live godly in Christ Jesus, and yes with Christ Jesus Himself!

This is the full meaning of the end of 2 Timothy 3:14. Yes, Timothy has learned from his mother and grandmother (2 Timothy 3:15, cf. 2 Timothy 1:5) as well as from Paul (2 Timothy 3:10), but it is ultimately from Christ Himself that Timothy has learned all these things (verse 10).  What a delicious, encouraging thing to think upon: when Christian parents or Christian ministers teach us from the Scriptures, it is really Christ Himself from Whom we are learning. His Spirit is the One Who writes on our hearts the same truth that is in the Scriptures.

Salvation is in Christ Jesus. Godliness is in Christ Jesus. And the Holy Scriptures have been given us by Christ to guide us into faith in Him and guide us in our faith in Him. If the Holy Scriptures make us wise for salvation, it is because Christ has appointed for them to do so. And here we see that He has appointed for them to do so from babyhood, from infancy. What a marvelous statement of the knowledge of Scripture and knowledge of Himself that Christ begins to give believing children, sometimes even in the first moments of their life!

So, follow Paul and Timothy. Follow your believing parents, if you have them, in God’s providence. Follow whatever faithful minister He has given you. But, ultimately, follow Christ Himself by the Holy Scriptures. And expect that in your fellowship with Him (and all of them), you will get your own sharing in His persecutions. He is worth it!

When did you begin learning the Holy Scriptures? Whom has the Lord given to you to teach them to you? What sort of life do you desire to live? What can you expect to come with this sort of life? Whom has the Lord given to you to teach? What sort of life are you encouraging them to desire? What are you leading them to expect with it?

Sample prayer:  Lord, we thank You for giving us Christ Himself to teach our hearts from His Word by His Spirit. And we thank You for those parents and elders who spoke the word to us, and the outcome of whose faith we may follow. Forgive us for when we have little desire to continue in what we have learned and to live godly in Christ Jesus. And forgive us for when we wish to be popular with all the visible church or expect that we can have godliness and salvation without the persecution that must come from impostors. Grant that Your Spirit would use Your Scriptures to make us wise for Your salvation, we ask in Your Name, Lord Jesus Christ, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH466 “My Faith Looks Up to Thee”

National/Church Self-Sufficiency and Pride Provoke Judgment from Within and Without [Family Worship lesson in Isaiah 9:8–10:19]

Why is humanism in the state and the church so dangerous? Isaiah 9:8–10:19 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these thirty-three verses of Holy Scripture, the Holy Spirit teaches us when man trusts his own solutions, he provokes God's wrath and leaves himself without help. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.07.19 Hopewell @Home ▫ Isaiah 9:8–10:19

Read Isaiah 9:8–10:19

Questions from the Scripture text: Now against whom is Isaiah prophesying (Isaiah 9:8-9)? What does Israel think they are doing (Isaiah 9:10)? Although Israel thinks they’re strengthening themselves, what is actually happening (Isaiah 9:11-12b)? What refrain do we now hear repeated (Isaiah 9:12c–d; cf. Isaiah 5:25, Isaiah 9:17, Isaiah 9:21, Isaiah 10:4)? Who is actually striking them, and how should they be responding to Him (Isaiah 9:13)? Who will each have their part in the judgment (Isaiah 9:14-17d)? Why? What will this still not resolve (Isaiah 9:17e–f)? What will God’s wrath give them over to in their interactions with each other (Isaiah 9:18-21b)? What will this still not resolve (Isaiah 9:21c–d)? What have they done as part of their provocation to the Lord (Isaiah 10:1–2) that will contribute to the nature of their punishment (Isaiah 10:3-4b)? What will this still not resolve (Isaiah 10:4c–d)? Who else will be punished (Isaiah 10:5a)? What are they being used for (Isaiah 10:5-6)? But what do they think they’re doing (Isaiah 10:7-10, Isaiah 10:13-14)? But where will this self-glorying literally end (Isaiah 10:11-12)? What great mistake does all pride make (Isaiah 10:15)? What will the Lord do to Assyria in response (Isaiah 10:16-19)? 

Why is humanism in the state and the church so dangerous? Isaiah 9:8–10:19 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these thirty-three verses of Holy Scripture, the Holy Spirit teaches us that when man trusts his own solutions, he provokes God's wrath and leaves himself without help. 

This section in the book of Isaiah really runs through the end of chapter 11, with that messianic prophecy paralleling Isaiah 9:1-7 as this Israel section (Isaiah 9:8-11:16) parallels the Jerusalem section (Isaiah 7:1-9:7) that we covered in the previous devotional. But we are taking up through Isaiah 10:19, because the restoration of the northern kingdom will include their enfolding back into Judah at Zion, where indeed a remnant multitude of Gentiles will be enfolded into God’s people at Zion. For this week, we consider the short-term consequences of the northern kingdom’s alliance/dependence upon men (Syria/Aram). Their sin is fundamentally the same as Judah’s in the previous section.

After the peak of northern kingdom power, Israel went rapid-fire through have a dozen declining reigns as the Lord began to judge them (Isaiah 9:8). But they continued to tell themselves that they were rebuilding, and their best days were still ahead (Isaiah 9:10). Sadly, they brought themselves into alliance with Syria’s Rezin. Having surrounded themselves with those whom they styled as new allies, Isaiah seems them instead as having been devoured by new enemies (Isaiah 9:11b) and old (Isaiah 9:12a–b)?

The punishment they had been going through should have provoked them turn to the Lord (Isaiah 9:13), but apart from grace, people respond to pain not with repentance but with pragmatism. It was especially the place of their civil and spiritual leaders to call them to repentance (Isaiah 9:14-16). But what had they done? Forged an alliance with Syria! There are leaders who abuse their people directly (Isaiah 10:1–2), but the worst leader-abuse is to lead the people in the very sin by which they will all burn down (Isaiah 9:18–21b).

Because they have mistaken that the Lord is the real threat, not Assyria, they have sought for help that cannot possibly avail (Isaiah 10:3). They have neglected the only help that man can have (Isaiah 10:4a–b). But Assyria has made the same mistake! They think that they are the great power to be reckoned with (Isaiah 10:7–10, Isaiah 10:13-14). What they have intended for the evil of their national self-exaltation, God had intended for the good of Israel’s chastening (Isaiah 10:5-6). But that doesn’t get Assyria off the hook for their own wickedness!

Here is an important principle for understanding history: the Lord often uses the wicked as an instrument of chastening upon others. But the Lord also holds those wicked ones entirely accountable for their wickedness. He is both totally sovereign and perfectly just. 

To judge Assyria, the Lord will give them over to a fatal mistake: boasting over-against not only Jerusalem but Jerusalem’s God (Isaiah 10:11b, cf. chapters 36–37). What Assyria says about the other nations’ gods is true. And those who are suppressing the truth about the true God in their unrighteousness (cf. Romans 1:18) often point to the futility of idolatry and claim that the living God is the same, that Christ is the same. By doing so, they misplace the credit for their life, all that they have, and all they are able to do. This is what Assyria has done. 

What shall we do? Let us acknowledge God’s sovereignty over and through all others. Let us not over-fear men or under-fear God. Let us take every difficult providence as an opportunity to improve it by self-examination and repentance. Let our hearts give God all credit for any ability or success that we have, earthly, or spiritual. And let us remember that for every wrong done to us, the Lord will require a full accounting and exact a full vengeance. 

What difficulties have you gone through? At whose earthly hands have they come? But Who has sovereignly ruled over all of it? What sorts of good intentions does He have toward you? How do you know?

Sample prayer:  Lord, we praise You that You rule and overrule all things. Even the evil can only carry out the evil that they intend if You have intended it for good. And You will bring them all to complete justice. Forgive us for being so slow to receive your chastening or learn from it. Forgive us for the pride in which we have been impressed with ourselves, rather than with You. Leave us not like Ephraim or Assyria, but humble us before Yourself in Jesus Christ, in Whose Name we ask it, AMEN!

Suggested songs: ARP130 “LORD, from the Depths to You I Cried” or TPH434 “A Debtor to Mercy Alone”

The God Who Speaks to Bring Us Near [2023.07.16 Evening Sermon in Leviticus 1:1–2]

The Lord speaks in order to bring us near.

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

Divinely Mandated Actions, Attitude, and Even Amplitude in Public Worship [Family Worship lesson in Psalm 95]

What does God command for public worship? Psalm 95 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that the Lord commands that public worship be joyous, reverent, and submissive. (click here to DOWNLOAD mp3/pdf files of this lesson)