Hopewell ARP Church is a Biblical, Reformed, Presbyterian church, serving the Lord in Culleoka, TN, since 1820. Lord's Day Morning, set your gps to arrive by 11a.m. at 3886 Hopewell Road, Culleoka, TN 38451
Read Matthew 6:19–24
Questions from the Scripture text: What must they not lay up where (Matthew 6:19)? What three things happen there? Where should they lay them up instead (Matthew 6:20)? What doesn’t happen there? What will our treasure’s location determine (Matthew 6:21)? What body part is this treasuring presented as in Matthew 6:22? How does the eye relate to the rest of the body? In what condition does the eye need to be? With what result? What effect will a bad eye have (Matthew 6:23)? On how much of yourself? What might you think you have in you? But what might it turn out to be instead? What effect does this self-deception on the level of your darkness? Who can slave for two masters (Matthew 6:24)? What two outcomes are suggested for if he tries? Which two potential masters, especially, can’t we serve at the same time?
What difference does God’s secret and open reward make? Matthew 6:19–24 prepares us for the morning sermon on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that if we learn, by grace, to treasure God in secret (and openly) both now and forever, it will transform our whole self, our whole life.
To this point, Matthew 6 has been urging us to live for the reward of Him that sees in secret—in that place, the heart, that is still in secret, even when we are out in the open (e.g. Matthew 6:17-18). Now, the evangelist presses home to us the superiority of having God as our reward.
Earthly treasures can’t last. In their culture, fine clothing was very costly indeed (cf. James 2:3), but the reality is that purple silk is a fine meal for a moth (Matthew 6:19). And NKJ’s “rust” translates a word that refers to any sort of corroding or degradation as happens even with wood or stores of grain. What about things that don’t corrode? Gold, gemstones, etc., are prime targets for thieves. And even if we happen to get our wealth all the way to the finish line, it immediately abandons us. It is sure that we brought nothing into this world and can take nothing out (cf. 1 Timothy 6:7). So, too, with other earthly treasure like the admiration of men (cf. Matthew 6:2, Matthew 6:5, Matthew 6:16). All earthly religion, all that is from man or for man, is earthly treasure.
Even worse, our treasure shapes our heart. This is one way that we can trace back from the symptoms of an earthly-obsessed heart to its origin in the disease of failing to treasure God Himself. Many who have accurate doctrine do not see all things from the lens of treasuring God. They do not value, above all other things for themselves, an increasing knowledge of God, increasing capacity to delight in Him, increasing actual delight in Him, increasing holiness that looks forward to the sinlessness of heaven… these are the treasures of heaven (Matthew 6:20). They are not just of a different quality, as if heavenly treasure is fabric that is immune to moths or metal that is immune to rust. Heavenly treasure is of a different kind altogether.
But many who think that they have this heavenly treasure have their heart filled not with these things but with what they can obtain, how they can advance themselves, how they can advance a set of political opinions, what they can accomplish in this world. Surely, a heavenly minded man may end up doing many of the same things. But we must be alarmed if our thoughts and desires and delights and conversations are not full of Him Himself. If our hearts are spiritually sick, we may be in need of a treasure transplant from God the Holy Spirit.
Proper treasure gives true light. What we treasure determines how we see anything and everything. It is the eye, which is the “lamp” of ourself. It is expertly placed in God’s design for the self (soma/“body,” NKJ Matthew 6:22) sitting on its stand (cf. Matthew 5:15) where the whole house (of the self) can be full of light. But failing to treasure God Himself is like a lamp without fuel, or with a bad wick, or a dark glass. It fills the life with darkness (Matthew 6:23). When the believer is “full of light,” he himself radiates light in whatever place the Lord has put him (cf. Matthew 5:15). The only way to be of genuine earthly use is to be heavenly minded (cf. Colossians 3:1–4)!
The danger of self-deception in treasuring. In talking about the darkness of lacking a “God-entranced vision of all things,” Matthew 6:23 warns us against a very serious danger. There are those who think they have light in them, but that light is actually darkness. You may have met someone (or be someone!) who is obsessed with accurate theology, or community service, or political action for biblical morality, or keeping particular parts of the moral law… any or all of whom may say much about a “biblical worldview.” And a right view of each of these is part of a biblical worldview.
But a worldview cannot, ultimately, be “biblical,” unless it has as its core, its light, God Himself: Him Himself and the sort of having of Him that we will have forever. Many who lack this view of Him, this love of Him, think that they have light. “If therefore the light that is in you is darkness, how great is that darkness!” Some who have a “biblical” worldview are in even greater darkness than the benighted pagans, due to self-deception in this area of what they treasure.
The reality of being mastered by what we treasure. Finally, the evangelist turns to our treasure as a master. We know this by the end of Matthew 6:24, where he uses the word “mammon.” Originally meaning that in which one put his confidence, by the time of the New Testament, it especially referred to riches (since that is what most men have their confidence in). A common English idiom helpfully brings these ideas together in a way that helps us understand the word: “what we put our stock in.”
The Bible repeatedly warns us about wealth in this regard. Loving money always means hating God, Matthew 6:24b (cf. 1 Timothy 6:9–10; James 4:3–4; 1 John 2:15–17). And it repeatedly urges us to consider earthly wealth of infinitesimal value compared to God Himself and the godliness that we have in Him and with Him. Being loyal to God always means devaluing earthly wealth, Matthew 6:24c (cf. 1 Timothy 6:17–19; James 1:10, James 4:5).
Happily, the Lord has given us wise, generous, blessed commands to worship Him. If we see worshiping Him as being granted to draw near to Him in Christ, to turn our attention from the creation to its Creator Himself, then we will be much helped. Such worship is a sort of “treasure training,” an exercise in having the Creator Himself as our treasure above all created things. And as His Spirit gladdens and strengthens us in the knowledge of Him through Christ, God Himself trains our treasuring. May the Lord give you, morning by morning, evening by evening, Lord’s Day by Lord’s Day, to treasure Him Whom you have in secret—God, and all that is part of having Him as your reward, and with God as your reward in heaven, may He give you to live well on the earth
What are your thoughts and desires and goals and hopes full of? What gives you the most joy in life? What do you tend to obsess about? What does this all tell you about where your heart is and what your treasure is? What has God given to you for the training of your treasuring? How have you been using it? How do you intend to use it?
Sample prayer: Lord, thank You for giving Yourself for us, so that through Christ, we might know You has having given Yourself to us to be our Treasure now and forever. Grant that your Spirit would keep shaping our hearts this way, we ask through Christ, AMEN!
Suggested songs: ARP16A “Keep Me, O God” or TPH467 “Cast Down, O God the Idols”
Read Numbers 6:22–27
Questions from the Scripture text: Who spoke to whom in Numbers 6:22? To whom was he to speak (Numbers 6:23)? What is he to explain how to do? To whom? In Whose Name are they to speak (Numbers 6:24-26)? What are the first two things that YHWH says He does to them (Numbers 6:24)? What are the next two things (Numbers 6:25)? What are the last two things (Numbers 6:26)? What are they doing when they pronounce this blessing (Numbers 6:27a)? What will the Lord do (verse 27b)?
What is the priest commanded to do to the people in the worship? Numbers 6:22–27 prepares us for the evening sermon on the Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Lord’s appointed worship leader must pronounce the Name of God upon His gathered people, because He Himself will come to them and bless them.
What the Nazirites delighted in—the Lord Himself and the opportunity to live in fellowship with Him—is something that belongs not just to high priests, not just to Nazirites during the time of their separation, but ultimately to all God’s redeemed. The point of His creating and redeeming them was to come to them and bless them.
This is what He does wherever He puts His Name: He comes to His people, and He blesses them. This was true of the altar of earth (cf. Exodus 20:24). Then, when the tabernacle was fully inaugurated, Aaron pronounced blessing (benediction) upon the people, confirming to them, from both the altar and the tabernacle, that the Lord indeed had come to them and blessed them (cf. Leviticus 9:22, Leviticus 9:23).
Now, following the instruction for the Nazirite vow, the Lord establishes this as a perpetual command for Aaron and his sons. Because YHWH is determined to bless His people, they are under obligation to put His Name upon them. After all, they are the shadow of which Christ is the original. In His priesthood, He blesses God’s people. But He didn’t pronounce the blessing after exiting the tabernacle. He has entered and stayed in the true tabernacle of which Moses’s and Aaron’s was a copy. But immediately before ascending, He lifted up His hands and blessed His disciples (cf. Luke 24:50).
And from heaven, through His preachers (apostles, elders, etc.), He continues to pronounce blessing upon His people. 2 Corinthians 13:14 gives a slightly different form, but it is much the same blessing in substance:
YHWH bless you and keep you (Numbers 6:24). The grace of the Lord Jesus Christ be with you all (cf. 2 Corinthians 13:14). The first part of the benediction pronounces the life and strength of God both for our flourishing (the Lord bless you) and protection (and keep you). All that God is for all that we need Him to be: grace. The grace of the Lord Jesus Christ.
YHWH make His face shine upon you, and be gracious to you (Numbers 6:25). The love of God be with you all (cf. 2 Corinthians 13:14). That which was displayed via the lampstand: the shining of God’s smile upon His people. The love of God and the knowledge of His love. This is what we come into, when the Spirit makes us to know the Lord Jesus as Creator—He makes the light of the knowledge of the glory of God shine in our hearts in the face of Jesus Christ (cf. 2 Corinthians 4:6).
YHWH turn (more literal translation than “lift up”) His face upon you and give you peace (Numbers 6:26). The communion of the Holy Spirit be with you all (cf. 2 Corinthians 13:14). This turning of the face is what God has within Himself from all eternity. The Word was facing (more literally) God (cf. John 1:1, John 1:2), facing (more literally) the Father (cf. 1 John 1:2). That which was displayed by the table and the showbread: fellowship, shared life. The blessing is the peace, the shalom, the wholeness and fullness that comes of a shared life with God. The peace (all the blessing that we could have) that comes by His grace (all that He is for all that we need Him to be). The peace in which God Himself dwells from all eternity in His own shared life within Himself. It is a fitting climax to the benediction.
Putting the two benedictions together, we can see that truly they are the same in substance. And this is not surprising. The Lord has always been triune, reserving the fullest and clearest display of Himself for the coming of the Son into the world. All of the blessings come from each of the Persons of the godhead. And all of them have only ever come in the Lord Jesus Christ. There was not some other way of being saved in the Old Testament. It was always Christ. And there was not some other ultimate blessing in the Old Testament. The ultimate blessing has always been full blessedness in fellowship with God.
God is redeeming sinners to bring them into the blessedness of God—into God’s grace, love, and fellowship. The faith of believers in this life is feeble and needs much strengthening. So the Lord commands His servants to put His Name upon them in the worship. The servant pronounces the blessing, but it is God Himself Who comes to them and blesses them (Numbers 6:27). When you hear the blessing in worship, dear Christian, remember that the servant may be pronouncing the words, but it is God Himself Who comes to you and blesses you.
What is the great blessedness offered to you in the gospel? How does it come to you? What lesser blessings are you tempted to go after with your heart and life? Where does God declare this blessing to you instead? How will you make use of the benediction that is declared upon you in the public worship?
Sample prayer: Lord, thank You for creating and redeeming us to be brought into Your own blessedness. Unto that end, grant unto us Your grace, love, and fellowship we ask through Christ, AMEN!
Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH24B “The Earth and Its Riches”
Read 1 John 2:12–14
Questions from the Scripture text: To whom is the apostle writing (1 John 2:12a)? Why (verse 12b)? To whom else is he writing (1 John 2:13a)? Why (verse 13b)? To whom else (verse 13c)? Why (verse 13d)? Whom does he address again in verse 13e? Why is he writing them (verse 13f)? And whom again in 1 John 2:14a? Why (again!) is he writing them (verse 14b)? And whom again in verse 14c? Why (verse 14d)? Strong to do what (verse 14e)?
Who are the great ones on the earth? 1 John 2:12–14 prepares us for the second serial reading in public worship on the Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christians are the great ones on the earth, whom we should love with a special love.
How important our brethren must be, since the Lord places such an emphasis upon loving them! And this is exactly the point that the apostle now makes in 1 John 2:12–14. Why is the apostle writing to little children? Why, then, fathers? And why youths? In each case, the answer that he gives belongs not to something in their earthly abilities or connections, but in their union with Christ and adoption by the Father. Those who belong to God are the “great ones” on the earth and the most worthy of the apostle’s attention—and yours.
Little children. Little children are often overlooked. But what a great thing a Christian child is! His sin is forgiven. He knows almighty God as “Father.” Dear Christian child, here are the A, B, Cs of the faith for you to hold to as the foundation for all other knowledge and strength: trust in Jesus’s Name for your forgiveness, and know that in Jesus, God is your heavenly Father. The tiniest child who has begun to do this is greater than the most intelligent, strong adult who is without forgiveness and adoption. How much, then, ought we to love and respect those brethren who are little children!
Fathers. Among those to whom this was originally written, those who were elderly might have been famous for whom they knew. When Polycarp was martyred in 155 at the age of 86, one of the things he was most famous for was having known the apostle who wrote this letter. But elderly Christians know someone even greater than an apostle of old. They know “Him Who is from the beginning”!
There are many old and interesting connections that an elderly unbeliever may have, making him worth spending some time listening to and caring for. But none of them have so great a connection as an elderly believer. Perhaps you, dear reader, are an elderly believer. Here is something of great value that you may contribute to the church: the witness and testimony of one who knows the Creator. How much we ought to respect and love those brethren who are “fathers” in the faith!
Youths. Ordinarily, one who is interested in strength and ability would give special attention to youths: just consider how much attention athletes receive in our culture. But there is a power that is greater than the physical strength, agility, and endurance of a youth: power to “overcome the wicked one” that comes from true strength in the Lord, power that comes by His word abiding in them.
The John 15:7 youth is more powerful than any college or pro athlete. Christ’s words abide in him or her, and those words overcome even the devil himself (cf. Revelation 12:10–11). Perhaps you are a young person as you read this. Here is the greatest strength that you can have: to abide in Christ and have His words abide in you! How much we ought to respect and love those brethren who are youths!
And these three groups are meant to cover all believers. For, indeed, those who belong to the Lord are the excellent ones on the earth, in whom we ought to delight (cf. Psalm 16:3).
Dear reader, I hope this passage has rehabilitated for you the way you view and think about people. Let a believers’ connection to the Lord provoke you to great love, respect, and service for him!
Who are some little children in the church? Who are some elderly? Who are some youths? How should we think of them, feel about them, speak of them, and treat them?
Sample prayer: Lord, forgive us, for we have not valued Your people like we ought. We have treated little children in the church as if they were of little importance, even when they are trusting in Jesus’s Name for forgiveness and have come to know God as Father. We have treated the elderly as if they were of little value, although they have lived a life knowing the Creator of all things. And we have treated the young adults of the church as if their value was in the strength of their youth, rather than in the word of Christ’s power that dwells in them. Indeed, we have not even considered ourselves according to these values. So forgive us, we ask, and grant that we would be conformed to Christ, we ask in His Name, AMEN!
Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”
Read Isaiah 49:14–50:11
Questions from the Scripture text: Who now speaks in Isaiah 49:14? What does he (they) claim? By what comparison does the Lord refute this in Isaiah 49:15? How constantly and intensely has He held them (Isaiah 49:16)? In what manner will the exile end (Isaiah 49:17)? How does Isaiah 49:18 describe the new ingathering of the sons of Zion? What is the land like at the time of the complaint (Isaiah 49:19a–b)? But what will it be like after that (verse 19c–d)? And what new complaint will Zion hear (Isaiah 49:20)? With what question will she react to this (Isaiah 49:21)? How does the Lord YHWH say the sons will come (Isaiah 49:22, cf. Isaiah 11:12)? Who will be their adoptive fathers (Isaiah 49:23)? And their wet nurses? In what manner will they join (cf. 1 Corinthians 14:25)? Why does Zion think this is so difficult—what ability and right do their captors have over them (Isaiah 49:24)? But how will this contest conclude (Isaiah 49:25-26)? By this deliverance/victory, what three things does YHWH display about Himself (Isaiah 49:26d–e)? What is the implied answer to the rhetorical questions in Isaiah 50:1? How does YHWH imply that their condition is not final? But how many have responded to His calling them back to Himself (Isaiah 50:2a–b)? What do they believe about the situation (verse 2c–d)? What should they have remembered (Isaiah 50:2-3)? Who is now speaking in Isaiah 50:4-9 (cf. Isaiah 50:10b)? How did He come to speak rightly/effectively (Isaiah 50:4-5)? How is His response to His suffering and humiliation different than Zion’s (Isaiah 50:5-6)? In addition to submissiveness, how does Isaiah 50:7 describe Him facing what He must suffer? In what is He confident (Isaiah 50:8-9, cf. 1 Peter 2:23)? What group is addressed now in Isaiah 50:10a? What do they do (verse 10b)? Even in what circumstances (verse 10c–d)? How (verse 10e–f)? What are others trusting in to turn back their darkness (Isaiah 50:11)? How will this end for them?
What is the solution to Zion’s lack of faith? Isaiah 49:14–50:11 prepares us for the first serial reading in public worship on the Lord’s Day. In these twenty-four verses of Holy Scripture, the Holy Spirit teaches us that God answers His people’s lack of faith with His own faithfulness and the perfect faith of the Servant, their Substitute.
Wretched Unbelief against Wondrous Love, Isaiah 49:14-16. Against the backdrop of the plan to glorify the servant in redeeming Jacob and the nations (Isaiah 49:1-13), Zion’s self-pity (Isaiah 49:14) is revolting. But rather than crush, condemn, or even chasten them, behold the outpouring of love in the verses that follow. God’s love is more constant than that of a mother nursing her child (Isaiah 49:15). What v16 describes is not tattooing, but the imprint that God has made in His “palms” for (or perhaps “by”) the continual holding of Zion.
An Inexplicably Large Family, Isaiah 49:17-23. The Lord’s continual care for His people brings an end to the exile in Isaiah 49:17b–c. But, there’s such a focus on supplying Zion with her new children that first mention of it in verse 17a precedes the deliverance in verse 17b–c. And these children are the main theme of Isaiah 49:18-23. The land that is empty and alone in the exile is pictured as bursting at the seams (Isaiah 49:19-20) with beautiful (Isaiah 49:18) children. The bereaved and barren (Isaiah 49:21c) mother doesn’t understand how it’s possible. And how it is for the church as a whole is just how it shall be with you, dear Christian: blessedness beyond what you can imagine, opposite what you deserve—the ultimate display of the power and love of God.
And that display of power and love comes in the Servant (cf. Isaiah 49:1-13), the King Who draws all nations to Himself (compare the standard in Isaiah 49:22 with the banner in Isaiah 11:12). He’s the One Who gathers kings and queens of the nations into His people as guardians and nurses, glad to be lowly servants on their faces if they can be among the people of the Lord (cf. 1 Corinthians 14:25).
Stubborn Unbelief, Isaiah 49:24–50:3. Astonishingly, Zion questions whether they can be delivered from an enemy that has the power (Isaiah 49:24a) and the right (verse 24b) to hold them. The Lord asserts Himself against all of His people’s enemies (Isaiah 49:25-26). This is His chosen way of displaying Himself as the Savior, the Near-relative, the Mighty One. Israel is treating their alienation from God like it is final, but only God could have made it final, and He didn’t (Isaiah 50:1). So, when no one answers His call to be restored to Him (Isaiah 50:2a–b), He treats it as a denial and rejection of the power and sovereignty that He has displayed at events like the Exodus (Isaiah 50:2-3).
Persevering Faith, Isaiah 50:4-11. The song of the Servant stands in stark contrast to Zion’s halting, shrinking unbelief. The Servant submits to God’s Word, making His own mind and words righteous and effective (Isaiah 50:4, cf. Luke 2:52, Psalm 40:6, Hebrews 10:5–9). Rather than self-pity, He submits Himself perseveringly to whatever trial glorifies God (Isaiah 50:5), even suffering torture and the most shameful humiliation (Isaiah 50:6), because He trusts that the Lord will ultimately vindicate Him (Isaiah 50:7-9, cf. 1 Peter 2:23). He is exactly the opposite of how unbelieving Zion have conducted herself throughout this passage.
Christ is the Man of perfect faith, and when we believe in Him, He and His faith are counted on our behalf (cf. Hebrews 2:13). If we fear YHWH (Isaiah 50:10a) and obey Jesus (verse 10b), then even in the midst of darkness where we cannot see the light (verse 10c–d), we must trust in the Name of YHWH (verse 10e) and rely upon Him (verse 10f) in conformity to Christ. The greatest folly is to hope in any of our own doing (Isaiah 50:11).
What situations seem most dire to you? But what must the Lord be doing for you, in them, based upon His character and His promises? What hope is there for people whose faith is weak like ours is?
Sample prayer: Lord, You have inscribed us upon the palms of Your hands, and You make all things work together for our good. But we have wickedly thought that we were forsaken and that our predicaments were too difficult. When You call, we are slow to answer because we do not esteem Your saving power like we should. But Christ has perfectly submitted Himself and trusted You in our place. Forgive us for His sake, and count Him as our righteousness, we ask, through His Name, AMEN!
Suggested songs: ARP40A “I Waited for the LORD” or TPH352 “Man of Sorrows, What a Name”
Read Psalm 116:1–9
Questions from the from the Scripture text: What does the psalmist love (Psalm 116:1)? Why—what two things has He heard? How does Psalm 116:2a describe this? In what manner will the psalmist’s love respond (verse 2b)? What surrounded the psalmist (Psalm 116:3a) and laid hold of him (verse 3b)? What did he find (verse 3c)? How did he respond (Psalm 116:4a)? What did he call God (verse 4b)? What did he ask Him to do? With information about what (Whom!) does he interrupt his own account in Psalm 116:5? What three attributes does he declare? What does God do (Psalm 116:6a)? For whom? In what condition had the psalmist been (verse 6b)? And what did God do for him? How does the psalmist now describe God (Psalm 116:7a)? Whom does he command to return to rest in Him? What reasoning does he give himself (verse 7b)? What does he pick up describing, again, from Psalm 116:3 (Psalm 116:8a)? From what situation did God deliver him (verse 8a)? From what emotional condition (verse 8b)? From what weakness/inability (verse 8c)? Where is the psalmist, as a result (Psalm 116:9b)? Before Whom will he walk (verse 9a)?
What do we learn from desperate situations? Psalm 116:1–9 prepares us for the opening portion of public worship on the Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that desperate situations train us to live in love with the Lord.
One great part of loving the Lord (Psalm 116:1) is calling upon His Name our whole life long (Psalm 116:2b). It is hateful to God to pray to another! He listens to us in love (verse 2a), provoking us to love Him back (cf. 1 John 4:19). Prayer is, among other things, worship that revels in fellowship with God.
And for seeing and knowing His love to us, it is important that we not only know the greatness of the God to Whom we come, but also our own lowliness, who are coming to Him. The psalmist calls himself “simple” (Psalm 116:6a) and brought low (verse 6b). Part of prayer is the humility of admitting our weakness and sinfulness. If we do not admit that we are the “simple,” then we will miss out on the hope that verse 6a offers to us in God’s grace and mercy. But, if we know ourselves rightly, we will know that we are exactly the sort of person to whom He is gracious and merciful.
So, we must not miss our opportunities for humility. The psalmist had been given just such an opportunity that he remembers in Psalm 116:3. Not only was the situation mortally desperate (verse 3a–b), but it was beyond his ability to negotiate (“I found trouble,” verse 3c) or emotionally handle (“and sorrow,” verse 3c). When the Lord brings you into such a situation, and you find in yourself such inability and such emotional distress, you have the opportunity to see both Himself and yourself properly.
The Lord delivers us not only from situations that bring us to an end of ourselves (Psalm 116:8a), but from the anxiety and despair that arises within us (verse 8b), and our inabilities to deal with them (verse 8c). In such situations, not only do we discover ourselves to be “simple” (Psalm 116:6a) and “low” (verse 6b), but we discover Him Who hears us (Psalm 116:4) to be gracious and righteous (Psalm 116:5a) and merciful (verse 5b).
Remembering the Lord’s bountiful dealings with us is important (Psalm 116:7b), because it prompts us to return to Him for our soul’s rest (verse 7a). He gives us both His Word and His previous work to drive us to Himself. We are both to rest in Him Who has dealt bountifully with us (verse 7) and to live out our lives as a life-debt unto Him. Since it is He Who has given us life (Psalm 116:9b), let us live it before Him (verse 9a). That is to say: let us live in dependence upon Him, for His service, and for His glory.
When have you been nearest death? What is the lowest emotional state in which you have found yourself? What situation have you been least able to deal with? For what have you most urgently prayed? How has God dealt with you in all of these situations? What truths about Himself, from His Word, has He shown you in these works? How do you enjoy His love, now, in prayer? How do you express your love to Him? What instruction do you give to your soul? How are you “walking before the Lord” in your life?
Sample prayer: Lord, we love You, because You have heard our voice and supplications. Because You have inclined Your ear to us, we will call upon You as long as we live. Gracious are You, O Lord, and righteous! You are our own covenant God, and You are full of compassion toward us! We are simple and humble and helpless, but You have saved us and dealt bountifully with us. So, grant unto us now the work of Your Spirit, that by Your grace, our souls may return to You for rest. Grant that whether in our work or in our worship, our entire life would be a walking before You by the grace of Christ, which we ask in His Name, AMEN!
Suggested songs: ARP116A “How Fervently I Love the LORD” or TPH116A “I Love the LORD, for He Has Heard Our Voice”
Read Romans 12:9–16
Questions from the Scripture text: With what sort of love should they love (Romans 12:9)? What should they do with evil? And with good? How should their manner be toward one another (Romans 12:10a)? What must they do with one another (verse 10b)? What must not lag (Romans 12:11)? How must their spirits be? Whom must they serve? How should they act in hope (Romans 12:12)? In troubles? In prayer? What must they do with the saints’ needs (Romans 12:13)? What must they do with strangers? What must they do with their persecutors (Romans 12:14)? What mustn’t they do? What must they do with those who rejoice (Romans 12:15)? With those who weep? What mindset should they have (Romans 12:16)? What mindset not to have? Associating with whom? In what way must they not “be wise”?
How should we approach relationships in the church? Romans 12:9–16 prepares us for the sermon in the midweek prayer meeting. In these eight verses of Holy Scripture, the Holy Spirit teaches us that we should consider our relationship with each other member of the church to be a Christ-given relationship.
The apostle has just taught them that their Christ-given roles are given not for themselves as individuals but for Christ’s church, as members of His body (Romans 12:3-8). Now, he teaches them to view their relationships in the church as Christ-given relationships. Romans 12:9-11 deal with all our relationships in the church. Then, Romans 12:12-16 deal with special cases.
With all church members, Romans 12:9-11. The first commandment here, and the one that governs the rest of them, is that we love unhypocritically, which is to say that our love must not be pretended. If we do not have affection for the brethren from the heart, then we can be sure that we do not have a renewed mind (Romans 12:2) from Christ (cf. 1 John 2:3–11). Our first duty of love for other believers, if we have true affection for them from Christ, is our own personal godliness of heart. We mustn’t just refrain from evil; we must hate what is evil. We mustn’t just do what is good; we must cling to what is good. Love that is produced by Christ is also defined by Christ—not by our brother, not from our flesh, and certainly not by the world.
And it should be multifaceted love. Romans 12:10 commands a second sort of love (where NKJ says “be kindly affectionate”) and then a third sort of love (“brotherly love”). Like the man who wanted to justify himself by asking, “who is my neighbor?” (cf. Luke 9:27–29) we probably need to work on whatever part of love we are most tempted to remove from its definition (affection, attitude, interaction, action, etc.). Rather than being envious of one another, the one thing that we should seek to “outdo” one another in is in showing one another honor!
How, then, does this work out in all of our relationships in the church? Diligence, zeal, and humility. Creatures grow physically weary of serving others. Sinners grow spiritually weary of serving others. So, the apostle commands us not to lag in diligence. How can we do this? By the Lord’s gracious work upon our spirits, which should be “bubbling over” to serve others. It’s like a chemical reaction, where the opportunity to serve causes the love to overflow from us.
Special cases, Romans 12:12-16. Romans 12:12 is true for how we should respond to each of these circumstances for ourselves. If God has brought us into the realization of something that we had hoped for, we should rejoice. If He is bringing us through trouble, we must patiently endure. If we have a matter of prayer before Him, we must persist devotedly in it. But in the context of the broader section, we see that this is not just in our own hope, trouble, or prayer. In the shared life of the body, we come alongside one another in these things. But how are we going to know about them, if we do not have a shared life together, in which we learn of one another’s hopes, troubles, and prayers? When our brother comes into one of these circumstances, it is a special assignment from Christ—a “gift of His grace,” to use the language of Romans 12:3-8.
Romans 12:13 presents two more special cases: the needy and the stranger. Whenever we have the goods of this world, and the Lord crosses our path with a saint in need, we get a share in their need, and they get a share in our provisions (verse 13a). The hospitality in verse 13b is literally “love of strangers.” In the context, it is especially believers who are these “strangers.” When they come to a new place, where they do not have home or family or friends or work or other connections, they should find a congregation full of other believers who recognize that God’s bringing them a believer who is a stranger is a divine assignment. Love the stranger! In fact, NKJ’s “given” is literally “persecuting”: we should be hot on the trail of an opportunity to show hospitality. What a fountain of fellowship and blessing is the Christian home, heart, and congregation where these commands are obeyed!
But the word for persecuting instantly appears a second time in Romans 12:14. We haven’t really come into the section of Romans 12:17-21 yet, so it may surprise us at first. But we must remember that like ourselves, other believers in the church are in the same spiritual condition as the apostle described even of himself in Romans 7:15–23. And those who have been church members for long enough are not at all surprised at this command, for they have experienced persecution at the hands of another member. What should we do in that situation? Well, our own flesh would resort to bitterness, gossip, social withdrawing, or some other sort of disobedience to Christ’s commands for us in His church. So, Christ gives us a plain command: bless those who persecute you. This certainly isn’t easy; the entire Christian life is impossible, after all. But it is simple! As soon as we are persecuted, we know what we must do (bless) and what we mustn’t do (curse). Suddenly, instead of trying to figure out how to respond (we already know that), we are thrown upon Christ’s grace, asking for His life and power by His Spirit in us, so that we can respond in the way that we know that He has commanded.
Whether it is this persecuting one (cf. Psalm 35:11–16, esp. Psalm 35:14), or others in general, Romans 12:15 gives us two more special cases: the rejoicing or weeping of a brother. His rejoicing is a providential assignment to rejoice. His weeping is a providential assignment to weep.
Finally, Romans 12:16 gives us a general rule for these special cases: adopt the frame of mind of the brother in question. NKJ’s “be of the same mind” is translating a word for “mindset.” With our brother who has been brought low, we need to not have our “head in the clouds” (our own idiom is a good rendering of what verse 16b says) but rather be willing to “be led out with” the humble. The end of verse 16 likely warns against the consequences of lacking empathy: we will end up like Job’s friends. Not only did they end up getting Job’s condition wrongly, their self-wisdom caused them to speak incorrectly of God Himself (cf. Job 42:7). What a dangerous thing it is to rush to self-wisdom about others’ low circumstances! We mustn’t forget that being wise in our own eyes is an especially severe case of being a fool (cf. Proverbs 26:12).
So, just as we have learned to see our roles in the church as Christ-given roles, let us also receive our relationships in the church as Christ-given relationships. And let us receive each providence in each of those relationships also as an assignment from Christ, to be completed by His grace!
To whom else is your own personal godliness very important, under Christ’s design? What aspects of loving others do you find more difficult? Whom do you know, in the church, who has come into something hoped for? Who is in trouble? Who is praying? Who is needy? Who is a stranger? Who is persecuting you? Who is rejoicing? Who is weeping? Who is lowly?
Sample prayer: Lord, we thank You that by bringing us into membership in Your body, You have made each of us an assignment to the others. Give us grace that we might fulfill our duties to one another in unpretended love. In Your mercy, make each of us to walk faithfully with You, so that we may walk lovingly with each other, we ask through Christ, AMEN!
Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”
Read Matthew 6:16–18
Questions from the Scripture text: To what religious exercise does Matthew 6:16 now refer? Whom are they not to be like? What do the hypocrites do when they fast? For what purpose? What do they already have? Who is to be a contrast to them (Matthew 6:17)? What are they to do instead? In order to prevent what (Matthew 6:18)? Who is their target audience instead? Where is He? Where does He see? How will He reward them?
What is Christian fasting? Matthew 6:16–18 prepares us for the morning sermon on the Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christian fasting is a period of not eating in order to enjoy God as all of our delight and the One upon Whom we entirely depend.
Christians fast. Jesus assumes His disciples will fast (Matthew 6:16), even as on another occasion, He says plainly that they will do so (cf. Luke 5:33). A life without fasting isn’t a Christian life any more than a life without prayer (cf. Matthew 6:5-14) or a life without works of mercy (cf. Matthew 6:1-4). What is fasting? At the most basic level, it is abstaining from food. But, obviously, Christian fasting is more than that. Indeed, as the Lord Jesus is now teaching, it is more and better than any other nutritional or religious fasting.
Christians enjoy fasting. It is the hypocrites who fast with a sad face (Matthew 6:16). They even make their faces look artificially sad so that everyone can see how sad they are! They are like their spiritual fathers, in Isaiah 58, who thought the more miserable they were, the happier God should be (cf. Isaiah 58:3–5). This was a great mistake. Time set apart to God should be a joy, not a pain, as the conclusion to that chapter taught about the Sabbath (cf. Isaiah 58:11–14). It is true that fasting is joined to humiliation and repentance and great pleading with God, throughout Scripture. But, as the Lord Jesus has been teaching us in this sermon, the proper complement to mourning and humiliation about ourselves is rejoicing and exultation over the Lord (cf. Matthew 5:3–8).
Christians enjoy fasting for God (and God in their fasting). One reason that you might not know that mature Christians are fasting is that they don’t tell you about it! The Lord even directs extra care with our morning routine so that others will not know that we are in a mourning routine (Matthew 6:17)! Like works of mercy and prayer, our fasting is to be kept between us and the Lord. Our Father sees the secret place in the heart (Matthew 6:18). Here, it is most clear that this “secret” place is not necessarily the closet (though we do have Him there, when we sneak away to be alone with Him, cf. Matthew 6:6). For the Christian, the secret place is a place that he can take with him wherever he goes. It is the communion—the shared life—between his soul and his heavenly Father.
So Christian fasting is not just enjoying God more than food or needing God more than food. It is that—and more. Christian fasting is a fitting conclusion to this section of the sermon on the mount, because its essence is to find God as our great reward. It is enjoying God more than all created things and needing God more than life itself. It finds Him to be marrow and fatness for the soul (cf. Psalm 63:3–5)!
What are you most susceptible to enjoying more than (or apart from) the Lord? What are you susceptible to depending upon instead of Him? When have you fasted? When you do fast, what is your plan for keeping it between you and the Lord? What is your plan for enjoying Him in it?
Sample prayer: O God, You are our God; early we will seek You. Our souls thirst for You; our flesh longs for You, as in a dry and thirsty land, where there is no water. And with this longing, we have sought You in the holy place, to see Your power and Your glory. Because Your covenant love is better than life, our lips shall praise You. Thus, we will bless You while we live; we will lift up our hands in Your Name. Our souls shall be satisfied with marrow and fatness, while our mouths praise You with joyful lips, through Jesus Christ, AMEN!
Suggested songs: ARP63 “O God, You Are My God” or TPH63A “O God, You Are My God, Alone”
Read Numbers 6:1–21
Questions from the Scripture text: Who spoke to whom in Numbers 6:1? To whom was he to speak (Numbers 6:2)? Who might offer an offering-vow? What sort? To do what to himself? Unto Whom? From what shall he separate himself (Numbers 6:3)? What must he not drink or eat, for how long (Numbers 6:3-4)? What else must not be done to him for that long (Numbers 6:5)? What will he be, until that day? Then what shall he do after that day? What else mustn’t he do all those days (Numbers 6:6)? Not even for whom (Numbers 6:7)? How does Numbers 6:8 summarize all of this? What might happen to him (Numbers 6:9)? What must he do when he is cleansed? What does he do on the next day (Numbers 6:10)? Why two turtledoves (Numbers 6:11)? From where does he now begin counting the days of his vow (Numbers 6:12)? What happens to him after the days are completed (Numbers 6:13)? What does he present for what offerings (Numbers 6:14-15)? Who brings him/this before YHWH (Numbers 6:16)? What does he offer as what (Numbers 6:16-17)? Then what does the Nazirite do to his head and with the hair (Numbers 6:18)? What does the priest now do and keep (Numbers 6:19-20)? And what does the Nazirite drink? How does Numbers 6:21 summarize this section?
What is the point of a Nazirite vow? Numbers 6:1–21 prepares us for the evening sermon on the Lord’s Day. In these twenty-one verses of Holy Scripture, the Holy Spirit teaches us that, all of God’s people must be consecrated to Him as holy, finding in Him their happiness and their fellowship.
Holy to the Lord. Because of the foreignness to us of the ceremonial system, we tend to focus on what we are separated from. And, indeed, much of the text is spent spelling this out. But the emphasis of the separation is not from what the person is separated, but unto Whom the Nazirite is separated. This is a sort of fast or consecration that goes beyond the length of time of a food fast (as evidenced by the growth of the hair). But the purpose is the same: drawing near to YHWH in heart and mind and dwelling upon Him and His Word. Throughout the passage, the word (NZR, separate) from which we get Nazarite is used to say that he is separated unto God and holy unto God.
Anyone and everyone can be holy. One of the reasons that we no longer perform Nazarite vows is that if we continued to keep the laws connected to Aaron’s priesthood, we would be diminishing/denying Christ’s priesthood (cf. Hebrews 7:12). Another reason is that this shadow has been fulfilled in the priesthood of all believers. But in the context of Leviticus and Numbers, this is a marvelously “equal opportunity holiness.” NKJ’s “consecrates” in Numbers 6:2 translates a verb that means to “work a wonder,” and wonderful this is.
Not just men but women can do it, Numbers 6:2. And the pigeons in Numbers 6:10 being the lowest cost sin/ascension offerings, there is an emphasis that not just rich but poor can do it. And the level of the separation from dead bodies in Numbers 6:6-7 is above even that of the ordinary priests, equal to that of the high priesthood. But not just a son of Aaron, or even a Levite, can enter into such a vow of holiness. One from any tribe can do it. How great is our privilege now, in Christ, to be seated with Him in heaven (cf. Ephesians 1:3, Ephesians 1:20, Ephesians 2:6), and to come beyond the veil through union with Him (cf. Hebrews 10:19–21)! But what a great blessing, even in the Mosaic administration, God gave all His saints, that any of them could take a Nazirite vow.
Holiness of life and happiness of heart unto YHWH. The three specific things from which a Nazarite must refrain teach various things about this time of holiness unto the Lord.
First, the refraining from wine is especially a refraining from happiness and fellowship in/from creatures. While there were other produce of the land that were rich and beneficial (olives, figs, grain, etc.), wine was especially used by God to gladden the heart and cement relationships. In fact, He continues to use it for this purpose not only after its common use, but in the sacramental use of the Lord’s Supper. By setting wine aside for the time of the separation, the separate one would be directed especially to the Lord for his happiness and belonging.
Second, he is to focus on the inward appearance of the heart unto the Lord. With respect to the hair, the instruction is not only negative (no razor shall cross his head) but positive (he shall let the hair of his head become great). Well-groomed and arranged hair was an important part of a man’s or woman’s public dignity, but here they are required to “let themselves go” (as we might say today in English) as far as their hair is concerned. As we have been hearing in Matthew 6:1–18 the purpose here is not that they would make a display of their vow, but rather that they would care about how they appear to God more than how they appear to men.
Third, he is to be devoted especially to the worship of God. We’ve mentioned that Numbers 6:6-8 is a high-priestly level requirement. But there is likely more to this requirement than simply maintaining the same level of ceremonial cleanliness. At the very least, the Nazirite is supposed to live in a way that he could engage in public worship at any time. Possibly, he is even to spend as much of his time as possible at the tabernacle itself (so near as he is permitted to go), for the duration of his vow.
The Lord’s Day, of course, functions in the same way for believers. So also our secret and family worship, morning and evening. And though we must not engage in a Nazirite vow now (it would be wrong, even, to refrain from wine, when it is a necessary part of the happiness and fellowship in Christ in the Supper), yet it is right and good for the Christian to vow unto the Lord such things as His Word commands (as we recently heard opened from Matthew 5:33–37), and to fast in a Sabbath-shaped way (cf. Matthew 6:16–18, cf. Isaiah 58). Even married couples may (though only for a limited time, and only for the specific purpose of fasting and prayer) take a time of refraining from coming together as husband and wife (cf. 1 Corinthians 7:5).
So, as the Lord has commanded certain seasons for us, and has permitted others, let us use the means that He has given us to rejoice in our holiness to the Lord in Jesus, and to find the Lord Himself as our great happiness and fellowship!
What times/ways has God required of you for attending upon means of grace that communicate Him as your happiness and fellowship? What other opportunities do you take besides these? How are you enjoying, or making use of, Christ’s Priesthood (and your priesthood in Him), which has obsoleted the Nazirite vow?
Sample prayer: Thank You, Lord, for giving us union with Christ, that in Him, You would be our great blessedness, and that our nearest and greatest intimacy is that which we have with You. Grant that we would take the opportunities that You give us to meditate upon You and Your Word. And bless those opportunities to us by Your Spirit, which we ask through Christ, AMEN!
Suggested songs: ARP15 “Within Your Tent Who Will Reside?” or TPH24B “The Earth and Its Riches”
Read 1 John 2:3–11
Questions from the Scripture text: What can we know (1 John 2:3)? How? But what is a man if he says that he knows Him and does not keep His commandments (1 John 2:4)? And what is not in him (verse 4)? What is perfected in the one who keeps Christ’s Word (1 John 2:5)? What does he know by this? How does v6a describe one’s profession of faith? What does abiding in Christ produce in the life (1 John 2:6b)? What does the apostle call them in 1 John 2:7? What isn’t he writing to them? What is he writing to them? How long have they had it? What does he call the commandment now, in 1 John 2:8? In whom does this command come true? What is passing away? What is the true light already doing? What might one say (1 John 2:9), even though he does what? What is this one still in? But about whom does 1 John 2:10 speak? Where does he abide? What is not in him? About whom does 1 John 2:11 speak? What is he in? What does he walk in? What doesn’t he know? Why not?
What does walking in the light look like? 1 John 2:3–11 prepares us for the second serial reading in public worship on the Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that walking in the light looks like loving the brethren.
True and false “knowers” of Christ, 1 John 2:3-4. There is nothing more important than to know Christ. To know Him is eternal life. Without this, we will perish. But there are those who say that they know Him but are liars (1 John 2:4), because their supposed knowledge of Him is not producing obedience to His commandments. So the apostle is writing that his readers might not sin (cf. 1 John 2:1), so that they might know that they have eternal life and continue believing (cf. 1 John 5:13). Dear reader, there is nothing more important for you to know than that you truly know Christ!
Obedience, by grace, is the evidence of knowing Christ, 1 John 2:5-6. It makes the author tremble to realize that he has known of so many churches that downplay obedience to God’s commandments. 1 John 2:5 tells us that the love of God finds its perfection (its goal, its end, its fullness) in the keeping of His Word.
This is obedience is how we know that our location is in Christ! Why? Because there is nowhere else that such obedience can come from. There is only One Who has walked in perfect love of God, love of neighbor, and love of believers: Jesus Christ Himself. If we are keeping God’s commands out of love, then we know that we are in Jesus Christ (1 John 2:5). Only abiding in Him can produce this obedience.
And abiding in Christ always produces Christ-likeness (1 John 2:6)! Christ is not only the giver of the commandment, and the giver of the grace by which we keep it, but He is the perfect example of what commandment-keeping looks like. It is true that the believer is justified only by the commandment-keeping of Christ. But it is also true that the believer is always made into a commandment-keeper who is like unto Christ. This is why God’s judgment about believers is always in accord with their works (cf. Romans 2:6; 2 Corinthians 5:10; Revelation 2:12–13).
Love of the brethren is the highest obedience, 1 John 2:7-11. The apostle now moves on to that commandment which most follows Christ’s example and therefore most affirms that the believer is abiding in Christ: love of the brethren. When he says that it is “no new commandment” in 1 John 2:7a, he explains his by saying that it is an old commandment “which you have had from the beginning” (verse 7b). In other words, the church (“you”) is not continually receiving new tests for their faith. It is the same old one that Jesus gave on the night that He was betrayed.
So, 1 John 2:8 is not contradicting 1 John 2:7 but referring to what the Lord Jesus said in John 13:34. His forming of the church, and of conscientious union with Him among believers, opened up an entire new aspect of God’s law, where the first great commandment (love God) and second great commandment (love men) meet: love one another as those who are in union with Christ, the God-Man! In the following verse (cf. John 13:35), Christ said that this is how all would know that they are His disciples. And now, in 1 John 2:7-11, Christ’s apostle emphasizes this love for the brethren as how we ourselves will know that we are truly His disciple.
The light that came into the world (cf. John 1:9) shines in the darkness (cf. John 1:5) so that the darkness is passing away (1 John 2:8b). He has made the greatest display of love by laying down His life for us (cf. 1 John 3:16; John 10:11, John 15:13). Of all the obedience that Christ rendered to God, this was the highest (cf. John 10:17–18). So the one who hates his brother has none of Christ’s light in him (1 John 2:9). And how great is that darkness (1 John 2:11)! Let no man imagine himself obedient, if he lacks the obedience of loving the brethren.
Following upon this language of light and darkness, 1 John 2:10 adds detail to 1 John 1:7. Now we know that “walking in the light” means loving the brethren; because the blood of Jesus Christ cleanses those who love their brothers, they may have confidence that this as-yet imperfect love will one day be perfected.
What brethren do you have the hardest time loving? Why must you? How can you?
Sample prayer: Lord, You have loved us and laid down Your life for us. But we are often in danger of hating a brother. Deliver us, forgive us, and cleanse us! Make Your light to take away our darkness, and grant that, by abiding in You, we would walk as You walked, for we ask it in Your Name, AMEN!
Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”
Read Isaiah 49:1–13
Questions from the Scripture text: Who is commanded to listen in Isaiah 49:1a–b? What does the speaker say about Himself in verse 1c–d? What has YHWH done for this called One (Isaiah 49:2a, cf. Isaiah 11:4; Hebrews 4:12; Revelation 1:16, Revelation 2:12, Revelation 2:16, Revelation 19:15, Revelation 19:21)? How do Isaiah 49:2b–d describe Him? What is this Servant called in Isaiah 49:3? What does the Servant say about the work thus far (Isaiah 49:4a–b)? But why does He continue to be sure of His work (verse 4c–d)? Who begins speaking in Isaiah 49:5a? Where did He form the Servant (verse 5b, Isaiah 49:1c)? To do what (verse 5c–d)? To do what for the Servant (verse 5e–f)? How much glory, by doing what (Isaiah 49:6)? How does YHWH identify Himself in Isaiah 49:7a–b? How will man treat the Servant (verse 7c)? How will the nation (verse 7d)? But Who is He (verse 7e)? What will kings and princes end up doing (verse 7f–g)? Why—to Whom will YHWH be faithful (verse 7h–j)? What does YHWH say He does for the Servant in Isaiah 49:8a–c? What does He say He does through the Servant in verse 8d–f? What will the Servant say to whom in Isaiah 49:9a–b? What will these who were delivered do (verse 9c–d)? What won’t happen to them (Isaiah 49:10a–b)? Why, what will the Servant be doing (verse 10c–d, cf. Psalm 23)? To what level of safety (Isaiah 49:11)? From where will those He saves come (Isaiah 49:12)? Now who are commanded in Isaiah 49:13a–c? Over what do heaven, earth, and all that is in them rejoice (verse 13d–e)?
What is the greatness of God’s salvation? Isaiah 49:1–13 prepares us for the first serial reading in public worship on the Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord makes His salvation great in quality and in quantity because He is employing it to glorify His chosen Servant.
A Worldwide Savior. Following Isaiah 42:1ff, Isaiah 49:1ff now makes up the second Servant song. Just as in the last few chapters, the Lord has insisted that Cyrus and the whole world are at His disposal for bringing salvation, now He proclaims that He will be bringing salvation to the whole world. So the song addresses the coastlands and faraway people (Isaiah 49:1a–b), promising that light and salvation will go to the Gentiles and to the ends of the earth (Isaiah 49:6e–f). Though Israel reject Him as a nation (Isaiah 49:7d), kings and princes of the nations (verse 7f–g) will join elect Israel (verse 7b) in worshiping YHWH on account of the servant. The reason given for this worldwide salvation is to magnify the glory of the Servant (Isaiah 49:5-6). Thus, Isaiah 49:12 marvels at the various countries of origin unto the glory of the Servant’s praise.
A Wonder-working Savior. Isaiah 49:2 makes much of the Servant, and especially His mouth, as a weapon. But, in connection with the rejection in Isaiah 49:7d, His initial ministry to Jacob seems to come up rather empty (Isaiah 49:4a–b). So He will be glorified both by the salvation of the ends of the earth (Isaiah 49:6e–f) and by the wondrous work of converting the tribes of Jacob (cf. Isaiah 49:6c) and the fullness of the remnant of Israel (cf. verse 6d). In their being cast away, the Servant has brought the riches of reconciliation to the world; and, in the restoration of their fullness, the Servant raises them from the dead (cf. Romans 11:12, Romans 11:15)! Thus, the Servant is much glorified both by to whom His salvation comes and by how that salvation comes to them.
A Wondrous Salvation. The salvation itself is wondrous both for the desperation out of which the redeemed are delivered and for the blessedness into which they are delivered. They come out of imprisonment and darkness (Isaiah 49:9), and they come into perfect provision and protection as they are led by the hand of the merciful Shepherd Himself (Isaiah 49:10). Indeed, all creation will accommodate them, (Isaiah 49:11) and all creation will rejoice with them (Isaiah 49:13a–c) over the salvation that comfort and mercy that YHWH brings to His people (verse 13d–e).
So, when God saves by giving Christ “as a covenant to the people” (Isaiah 49:8e), it is for the glory of His Servant. How marvelous that this is how God glorifies the Son. And how marvelous that this beloved and glorified Son is the One Who intercedes for His people, pleading on their behalf (verse 8a–d). For what does Jesus pray? To be given as a covenant to the people: that we would be bound to God in Him!
How does delighting in Christ’s glory bring your heart and mind in line with the Lord’s? How does God’s commitment to glorifying the Savior assure you of the certainty of your salvation? Of the blessedness of it? How will all of the earth respond to your own salvation? How have you been responding to it?
Sample prayer: Lord, thank You for giving Christ as a covenant to the people. Forgive us for the ways in which we have despised Him and abhorred Him. It pains us even to describe it the way that You truly describe it. But You have given Him to bring us back to You and gather us to You. So glorify Him by His leading us in mercy and guiding us in safety, we ask in His Name, AMEN!
Suggested songs: ARP23B “The LORD’s My Shepherd” or TPH98A “O Sing a New Song to the LORD”
Read Psalm 115:9–18
Questions from the from the Scripture text: Whom does Psalm 115:9a call upon? To trust in Whom? What two things is He to them (verse 9b)? Whom does Psalm 115:10a call upon? To trust in Whom? What two things is He to them (verse 10b)? Whom does Psalm 115:11a call upon? To trust in Whom? Whom is He to them (verse 11b)? Who has remembered (Psalm 115:12a)? Whom will He bless (verse 12b)? Whom else (verse 12c)? Whom else (verse 12d)? Whom else (Psalm 115:13a)? Which ones of them (verse 13b)? What blessing does Psalm 115:14a pronounce? Upon whom (verse 14b)? By Whom (Psalm 115:15a)? What else has He done (verse 15b)? What does He reserve to Himself (Psalm 115:16a)? But over what has He given oversight, to whom (verse 16b)? But who do not praise Him there (Psalm 115:17)? And who will bless Him (Psalm 115:18a)? For how long (verse 18b)? With what command does the Psalm conclude (verse 18c)?
What has God saved us for? Psalm 115:9–18 prepares us for the opening portion of public worship on the Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that God has saved us in order to help us, protect us, and multiply us unto praising Him all this life long and forever.
Trust in the One Who is an actual help and shield (Psalm 115:9-11)! The first half of the psalm closed by warning about the result of trusting in an impotent idol. Everyone who trusts them will be like them (Psalm 115:8). But there can be no neutrality; we must place our trust somewhere. Merely trusting in oneself is the source of all idolatry (cf. Psalm 115:4b). Now, Psalm 115:9-11 give us a triply emphasized command for where to put our trust: in YHWH. Psalm 115:9 addresses Israel, the covenant people. Psalm 115:10 addresses the house of Aaron, an anointed people. Psalm 115:11 addresses “you who fear YHWH,” a godly people. A Christian is all of these: covenanted, anointed (e.g., the priesthood of all believers), and godly. He has a triple reason to trust in YHWH and a triple promise that YHWH is his help and shield.
The God Who remembers to bless (Psalm 115:12-15). Psalm 115:12a is just two words in the Hebrew. YHWH (has)remembered. God Who gathers us to Himself, anoints us in His service, and sanctifies us by His grace… He will remember. He will bless us (verse 12b)! That first declaration is repeated by another triplet, this time of blessing (Psalm 115:12-13a). No one will be left out. There is not much distinction between small or great by comparison to YHWH, and He stoops down equally to bless each one of them (Psalm 115:13b).
In Psalm 115:14-15, the psalmist becomes the mouth of the blessing prophesied in Psalm 115:12-13. Implied here are all the blessings of creation and covenant for those whom the Lord is saving. Being fruitful and multiplying is a creation command/blessing, and “you and your children” is especially a covenantal way of speaking (and idea with corresponding multiplication, cf. Genesis 13:16, Genesis 15:5, Genesis 22:17, etc.). The blessings of creation and covenant continue in Psalm 115. God remembers! And now He has brought all of that blessing in Christ (cf. 2 Corinthians 1:20).
The people who must remember to praise (Psalm 115:16-18). In the heavenlies, YHWH has established His own display of His glory, and praise (Psalm 115:16a). But verse 16b reminds us that the Lord has commissioned man as His agent in the earth. For those who are in their sin, they miss the only chance that they had to praise (Psalm 115:17). But for those who are His Israel, His anointed priests, His godly ones… they not only bless YHWH now (Psalm 115:18a) but forever (verse 18b).
Dear reader, what is it that you’re concerned not to miss out on in life? Move the praise of the Lord to the top of that list! Praising Him in this life, in this world, is a limited time opportunity. If you do not take it now, in dependence upon grace, you will miss out both on a lifetime of praise now and an eternity of praise later. So, heed the command that sums up this entire psalm: Praise YHWH (Psalm 115:18c)!
What opportunities do you take for stirring up trust in the Lord? For praising Him? What opportunities does your household have? If you are its head, how easily do you let them be deprived of these opportunities? What opportunities do you have for praise with your congregation? Which ones are you not taking?
Sample prayer: O Lord, we trust in You! You remember us and bless us. And You have promised to multiply, more and more, us and our children. Now, bless us to be able to praise You on earth as they do in heaven. Make us to bless You our whole life long and forever, we ask through Christ, AMEN!
Suggested songs: ARP115A “Not unto Us, LORD” or TPH115A “Not to Us, LORD, Not to Us”
Read Romans 12:1–8
Questions from the Scripture text: What does the apostle now do to his readers (Romans 12:1)? By what? What does he call them? What are they to present? As what? What sort of sacrifice? Acceptable to Whom? What would this sacrifice be? To what are they not to be conformed (Romans 12:2)? What should be done to them instead? How? In order to prove what three things about God’s will? Through what does the apostle now speak (Romans 12:3)? To whom? What is each one not to think? How is each one to think? According to what? What do each of us have (Romans 12:4)? What don’t these many members of our body have? What are we believers (Romans 12:5)? In Whom? Of what/whom else are we members? What do we have that differ (Romans 12:6)? According to what? What should one do if he is assigned to prophesy (verse 6)? If he is assigned to minister (Romans 12:7)? If he is assigned to teach? If he is assigned to exhort/preach (Romans 12:8)? If he is assigned to give? If he is assigned to lead? If he is assigned to show mercy?
How do we fit into God’s plan of redemption? Romans 12:1–8 prepares us for the sermon in the midweek prayer meeting. In these eight verses of Holy Scripture, the Holy Spirit teaches us that God has given each one that He redeems special service in His church.
Entrusting Ourselves to the Wisdom of the Perfectly Wise God. The “therefore” in Romans 12:1 ties us back to the doxology with which ch11 concluded. God has wisely determined how to justify and glorify His elect. And God has wisely assigned the role that each one will have in the history of how God applies that redemption. So, since God is so merciful, we are to give up our own will to Him and offer our bodies as a living sacrifice to Him.
God is the One Who has measured out to each of us our faith (Romans 12:3). Just as God’s “grace” to Paul was to make him an apostle who writes Scripture (verse 3a), so God’s “grace” given to each member is to give them for the sake of the church, Christ’s body (Romans 12:6a). God is the One Who has providentially assigned to each of us the function that we have in His body (Romans 12:6-8). So, we must not think that our function in the church is for ourselves, but instead remember that the gift is for the body (Romans 12:3b). For, we are not only members of Christ, but of one another.
The worldly mind serves itself, but the new mind is determined to serve the church. This renewed mind looks at His will in things like what He’s doing with the Jews in chapter 11, and says, “that is good, and acceptable, and perfect”! This renewed mind looks at God’s will in what He’s doing in our own congregation, and in our part in it, and says, “that is good, and acceptable, and perfect”! The perfectly wise God has determined how to use each of us in His work in each of the rest of us. And we must trust Him with that. It is only reasonable to serve Him in this way; it is only logical to offer a life of worship to Him in this way.
Engaging Ourselves in Diligent Service of His Church. So, what are we supposed to do? Well, we are all supposed to serve (Romans 12:7a, NKJ translates “ministry”), give (Romans 12:8b), and show mercy (verse 8d). These are generally commanded to all Christians. So, when we come to do any of those things, we do not come as if it is optional, or as if it is our idea. We do those things as assignments from God and essential gifts from Him to His church. As such, we do it all with eagerness and zeal. The giving should be generous (“liberality”). The mercy should be cheerful.
Then, there are others who had words from the Lord, but even these were to make sure only to prophesy that which was consistent with the faith (end of Romans 12:6; otherwise, he may be sure that he prophesies falsely). And there are those in whom God has done a gracious work that identifies them as teachers (Romans 12:7b), preachers (v8a, NKJ “exhorts”), and overseers (Romans 12:8c) in His church. These may be identified by the qualifications in Ephesians 4, 1 Timothy 3, Titus 1, James 3, 1 Peter 5, etc. Thus, we see that it is God Who determines what the qualifications are, God Who works those qualities by grace, and therefore God Who assigns elders by His Word and providence. They must receive this calling as a grace from God and a gift for the church and fulfill their office with diligence. So, too, every man who is married or has children, as God has put him in a position of teaching, exhorting, and leading in his home.
From God, and through God, and to God are all things. From God, and through God, and to God is your own life: your role in your home, your role in the church. To Him be the glory in everything that you do! This is what it looks like to be shaped by the new mind that He has given us. And we may rejoice that He will use our service to fulfill His perfect plan for His glory in the salvation and glory of His church!
What role do you have in your family? What role do you have in your church? Who gave you these roles? For whose good do they exist? For Whose glory? How are you able to do each part? In what manner ought you to do each part?
Sample prayer: Our gracious God, all things are from You and through You and to You. To You is all the glory forever. We thank You that You have given to each of us our part in Your plan. Grant unto us to serve in our household, and in the body of Christ, with all zeal, diligence, and cheerfulness, we ask through Christ, AMEN!
Suggested songs: ARP24 “The Earth and the Riches” or TPH256 “God Moves in a Mysterious Way”