Theology Simply Explained — WSC53 Which Is the Third Commandment

Pastor walks his children through Westminster Shorter Catechism question 53: Which is the third commandment? The third commandment is, Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His Name in vain.(click here to DOWNLOAD mp3/pdf files of this lesson)

Jesus: the God Who Is the Protection and Prosperity of His People [Family Worship lesson in Psalm 68:1–18]

How great is the church’s help and defense? Psalm 68:1–18 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that Israel’s greatness is not in herself but in her King.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.20 Hopewell @Home ▫ Psalm 68:1–18

Read Psalm 68:1–18

Questions from the Scripture text: Into whose hands was this Psalm entrusted (superscript)? Who wrote it? What is it? What does Psalm 68:1a desire Whom to do? What do verse 1b and verse 1c desire whom to do? What illustration does Psalm 68:2a–b use for what God does to His enemies? What illustration does verse 2c–d use for what happens to the wicked? Whose presence is like the fire? What new group does Psalm 68:3 introduce? What will they do before God? To what extent (verse 3c)? Now whom does Psalm 68:4 address? What does it command them to do? How does it describe Him? What Name are they to praise (verse 4c)? Again (cf. Psalm 68:3a, 3b, 3c), what are they to do before Him (Psalm 68:4d)? How does Psalm 68:5a describe Him? From where (Psalm 68:5b)? What does He do for whom in Psalm 68:6a? What does He do for whom in verse 6b? How does this contrast with those in verse 6c? How does Psalm 68:7 describe the wilderness wanderings? What events are described as the effects of the presence of Israel’s champion/leader (Psalm 68:8)? How does Psalm 68:9 describe God’s care for the promised land? What else was He doing in this (Psalm 68:10)? What great gift does Psalm 68:11 describe? How do Psalm 68:12-14 describe the conquest of the land? What places are jealous of Jerusalem and why (Psalm 68:15-16)? What are its defenses like (Psalm 68:17)? What has its King done (Psalm 68:18)? For what reason?

How great is the church’s help and defense? Psalm 68:1–18 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that Israel’s greatness is not in herself but in her King.

The current situation, Psalm 68:1-3. This song is sung while there are still enemies of God. For those who have known their Bibles, this song has been sung and prayed in the hardest of times. But God is present, which has opposite results for the wicked (who perish in His presence, Psalm 68:2) and the righteous (who rejoice exceedingly in it, Psalm 68:3).

The God Who makes the difference, Psalm 68:4-6. Yah (Psalm 68:4) is the high King in His holy habitation (Psalm 68:5b). But His concern from high in the clouds (Psalm 68:4b) is the lowest among the people: the fatherless and widow (Psalm 68:5a), the solitary (v6a) and those who are bound (Psalm 68:6b).

The Greatness of the Difference God Makes, Psalm 68:7-14. How did the people make it through the wilderness? God went before them (Psalm 68:7)! What caused the heavens to drop manna (not rain, as our translation inserts in Psalm 68:8b) and Sinai to shake? The presence of our God (verse 8)! What caused the rain and fertility of the promised land? God’s confirming care (Psalm 68:9)! In all of these great works, God acted according to His compassion for the least among His people (Psalm 68:10).

And how did the people conquer the promised land (Psalm 68:12-14)? Armies and their kings were put to flight (Psalm 68:12a), while Israel was like the mothers and wives who simply waited for their champion to bring them the finest spoil (Psalm 68:12-13). Israel has no king; instead, she has God Who fights her battles for her!

But the center of the greatness is planted literarily between Psalm 68:8-10 and Psalm 68:12-14: the giving of the Word (Psalm 68:11). For, it is far greater that the people would be brought into fellowship with the living God than that they would be brought out of trouble from the enemy.

The Greatest Difference God Makes, Psalm 68:15-18. The final verses of the first half of the Psalm focus on this greatest of differences. For, God has not only given His Word to His people, but He has even chosen to dwell among them Himself (Psalm 68:15-16). This is the ultimate plan of God (cf. Revelation 21:3). His people are His true “Sinai” (Psalm 68:17). 

But the One in Whom this difference is made is Immanuel—God with us (cf. Isaiah 7:14; Matthew 1:23). He is the Word (Psalm 68:11), become flesh and tabernacled among us (cf. John 1:14). And He Who descended into the lower parts of the earth (cf. Ephesians 4:9; the virgin’s womb, cf. Psalm 139:13–15) is He Who ascended on high and led captivity captive (Psalm 68:18, cf. Ephesians 4:8). In Jesus, God Himself has ascended His throne as a Man, and by the gifts that He gives in His church, He builds us up into Himself. He Himself, and everlasting and perfect fellowship with Him, is His greatest gift!

What circumstances present you with urgent needs? What gift from God do you need far more?

Sample prayer:  Lord, You have made Your holy dwelling place among Your people. In order that we might be safe and happy in Your presence, You Yourself have atoned for our sin. And it is in Yourself that You have brought us near to Yourself. So, make us to rejoice in Your presence, we ask in Your Name, Lord Jesus, AMEN!

Suggested songs: ARP68B “When With Your People You Went Forth” or TPH68B “O Lord, Thou Hast Ascended”

Believers' Good Thoughts, Words, or Deeds Are Not from Themselves [Family Worship lesson in Romans 3:9–18]

What should the believer be willing to admit about himself, apart from Christ? Romans 3:9–18 looks forward to the sermon in the midweek prayer meeting. In these ten verses of Holy Scripture, the Holy Spirit teaches us that even those who do not make the errors represented in vv5–8 are, in themselves, so pervasively sinful that there can be no remedy for their sin in anything they think, say, or do.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.19 Hopewell @Home ▫ Romans 3:9–18

Read Romans 3:9–18

Questions from the Scripture text: What does Romans 3:9 ask about those with right doctrine, by comparison to the self-righteous and antinomians whom Romans 3:5-8 have been referencing? What is the answer? Why? Where else has this been seen (Romans 3:10)? How many righteous are there (cf. Psalm 14:1)? How many are there who understand (Romans 3:11, cf. Psalm 14:2)? Who seek God? How many have done what two things in Romans 3:12 (cf. Psalm 14:3)? How many have done what third thing? What three parts of them offer no remedy (Romans 3:13 (cf. Psalm 5:9, Psalm 140:3)? What else can’t help; with what is it full (Romans 3:14, cf. Psalm 10:7)? What can’t make up for this (Romans 3:15, cf. Isaiah 59:7)? Where do they end up when they try (Romans 3:16)? What can’t they know/find (Romans 3:17, cf. Isaiah 59:8)? What can’t/won’t they even see (Romans 3:18, cf. Psalm 36:1)?

What should the believer be willing to admit about himself, apart from Christ? Romans 3:9–18 looks forward to the sermon in the midweek prayer meeting. In these ten verses of Holy Scripture, the Holy Spirit teaches us that even those who do not make the errors represented in Romans 3:5-8 are, in themselves, so pervasively sinful that there can be no remedy for their sin in anything they think, say, or do.

There are “Christian” radio stations that like to bill their music as “positive and encouraging,” and certainly a Jew who didn’t pay close enough attention might have thought that the Psalter was that way toward him. But the one who “teaches himself” (cf. Romans 2:21) from the Scripture ought not indulge in such delusions. 

Coming out of Romans 3:5–8, our remaining fleshliness might tempt us to think that we are better than those who argue against the fairness of God to judge unbelievers in the church, or those who argue that the gospel of grace is a good excuse to sin. But the idea of our superiority would also be a delusion. The apostle stops us in our tracks with one question and answer: “Are we better than they? Not at all!” (Romans 3:9). Instead, he quotes extensively from at least six of God’s songs to remind us that what comes from us is all wicked and unprofitable; the good that can remedy our sin can come only from Christ, not from ourselves.

Better theology or intentions cannot remedy our sin, Romans 3:11-12. Quoting from the opening section of Psalm 14, the apostle reminds us that if there is any good/better theology in us, it certainly wasn’t from us that it came. We are wicked in Adam (Romans 3:10b, cf. Romans 5:12–21), and this affects both our understanding (Romans 3:11a) and our intentions (Romans 3:12b). From/in ourselves, we can’t even rightly say that we “mean well”!

In fact, we are so opposite our original/holy nature (Romans 3:12a) that all the benefit that we could all produce, taken together, adds up to zero (verse 12b)! This is because there isn’t a single one of us that has a single thought, intention, or deed on the “good” side of the ledger (verse 12c). If our hope was to get our doctrine good enough, or our resolve sincere enough, that we could make a beginning of remedying our sin and guilt, then we have no hope at all.

Better speech or worship cannot remedy our sin, Romans 3:13-14. Now, the apostle quotes from Psalm 5, 140, and 10. If we thought that perhaps there was some form of good speech—prayers, apologies, worship, etc.—that could remedy our sin, we would be greatly mistaken. Life cannot come from us; opening our throat is opening a place of death (Romans 3:13a). The best words that can be on our tongue simply expose how opposite our nature they actually are (verse 13b). That which comes from our lips is so far from being able to heal that it only causes further harm and death (verse 13c). Our mouths produce not blessing but cursing, not health but bitterness (Romans 3:14).

So, just as there was no remedy for our sin in our thoughts or wills, there certainly is not any remedy from our speech. Out of the overflow of the heart the mouth speaks (cf. Matthew 12:34), which in light of Romans 3:10-12 is why the tongue is untamable and full of deadly poison (cf. James 3:8). Any attempt to bless God with the tongue is belied by our use of it at other times (cf. James 3:9–12). No, if any genuinely good speech comes out of us, it will not come from us in order to remedy our sin. Rather, the Lord must remedy our sin if any true good will ever be spoken by us.

Better deeds cannot remedy our sin, Romans 3:15-18. If we are not able to muster proper thoughts or words, what about deeds? Surely there must be some penance, some restitution, some atoning service we can perform? Now, the apostle shifts to applying Isaiah 59:7–8.

Alas, our feet are no better off than the rest of us; they are “swift to shed blood” (Romans 3:15). Our “ways” (Romans 3:16-17) are no better than our words. Why? Because it is not the reverential fear of God that drives our actions (Romans 3:18). Whatever does not proceed from faith is sin (Romans 14:23), but there are none who fear God (cf. Psalm 36:1).

By the time we finish Romans 3:18, we may have forgotten where we began in Romans 3:9. Are “we” any better than they? The apostle, and those who are with him in avoiding the errors of others, are in the same position with respect to atonement and righteousness. If by God’s grace, we are with the apostle, it is still true of us: nothing we think, nothing we say, and nothing we do can remedy our sin or be our righteousness. We need a remedy and atonement that comes from outside us. And that is exactly what the apostle is proclaiming in the gospel: the righteousness of God that is for us by faith from start to finish!

Whom are you tempted to consider yourself better than? When you have a sense of your sin, what does your flesh tempt you to think that you can do to fix it, or make it up to God? From where, then, can there be any forgiveness for you? From where can there be help for you?

Sample prayer:  Lord, we thank You for Your marvelous patience with such sinners as we are. Forgive us for the folly of thinking that we are deserving of such patience or have some good in us by which we can remedy our own condition. Grant that Your Spirit would bless Your Word to us, so that we would see and accept the totality of our depravity. And grant that Your Spirit would bless Your Word to us, so that we would see Your righteousness for us in Yourself, in Your Son, our Lord Jesus Christ. In Him, forgive us and help us, for we ask it in His Name, AMEN!

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

Singing God's Praise for His Great Goodness throughout History and in Our Lives [2022.09.14 Prayer Meeting Devotional]

We should sing God's praise for His great goodness in His people's history, trials, and individual lives.

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

Jesus Affirms His Salvation by Resurrection and Applies It by Preaching and Faith [Family Worship lesson in Acts 13:13–41]

What was apostolic preaching like? Acts 13:13–41 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-nine verses of Holy Scripture, the Holy Spirit teaches us that apostolic preaching of the gospel announces that the Old Testament promises of salvation have been fulfilled in the resurrection of Jesus, Who was shown to be the God-Man by the resurrection, and through Whom we can have forgiveness of sin and the righteousness of God. (click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.17 Hopewell @Home ▫ Acts 13:13–41

Read Acts 13:13–41

Questions from the Scripture text: Who set sail from where (Acts 13:13)? To where do they come? Who departs from them? To go where? From where do Paul and Barnabas depart in Acts 13:14? To where do they come? Into where do they go? On what day? What was read (Acts 13:15)? Who send to them? What do they invite Paul and Barnabas to do? What does Paul do in Acts 13:16? What two groups does he address? What three things does he begin by saying God did for Israel (Acts 13:17)? And what three further things in Acts 13:18-19? And then what sequence of leadership did He give them in Acts 13:20-22? What had God said about David? What did God raise up from David’s seed (Acts 13:23)? According to what? Whom did God send before Him (Acts 13:24)? Preaching what? To whom? But what does Paul refer to John doing in Acts 13:25? What did he say about himself? Whom did he say was coming? To whom does Paul readdress himself in Acts 13:26? What does he say has been sent to them? About what two groups does he speak in Acts 13:27? What didn’t these two know? Despite what? What did they fulfill? By doing what? What didn’t they find (Acts 13:28)? But for what did they ask whom? What had they fulfilled (Acts 13:29)? Then what did they do? But what did God do? What then happened for how long (Acts 13:31)? By whom? To whom do these witness? And now who is declaring it (Acts 13:32)? What do they call the declaration? To whom had these glad tidings been promised? For whom had God fulfilled the promise (Acts 13:33)? By doing what? As written where? What did this show about Jesus (cf. Romans 1:4)? How can we be sure that this blessedness is forever (Acts 13:34, cf. Isaiah 55:3)? But what had David himself undergone (Acts 13:36, cf. Psalm 16:10)? But what hadn’t happened to Jesus (Acts 13:37)? What did Paul proclaim to them through Jesus (Acts 13:38)? Who receives this forgiveness (Acts 13:39)? Into what standing with God does this bring them? What couldn’t do this? But how does Paul end the sermon (Acts 13:40)? What does he call them if they do not respond by believing (Acts 13:41)? What will happen to them if they do not believe (cf. Habakkuk 1:5)?

What was apostolic preaching like? Acts 13:13–41 looks forward to the morning sermon on the coming Lord’s Day. In these twenty-nine verses of Holy Scripture, the Holy Spirit teaches us that apostolic preaching of the gospel announces that the Old Testament promises of salvation have been fulfilled in the resurrection of Jesus, Who was shown to be the God-Man by the resurrection, and through Whom we can have forgiveness of sin and the righteousness of God. 

To whom the preaching comes: all hearers from all nations. John Mark departs for Jerusalem, but Paul and Barnabas press on. They arrive at Antioch in Psidia and attend Synagogue. We remember from the Cornelius material that there are two groups who attend: Jews and God-fearers (a name for Gentiles who kept all the law but were still considered outsiders by the Jews, and denied fellowship.

Paul and Barnabas, of course, sit with the Jews. After the Scripture reading time, the synagogue rulers invite anyone to give a sermon (“word of exhortation”). Paul rises and volunteers. Twice—once before the exposition, and again before the application—he specifically addresses himself not just to the Jews but also to the God-fearers (Acts 13:16, Acts 13:26). And he emphasizes that the word of this salvation has been sent to them (verse 26)—the implication being that God is the sender.

What the preaching announces: God and His salvation. God is the hero of this story. He was the Chooser (Israel did not earn) and the Lifter-up (Israel did not ascend), Acts 13:17a. They were the foreigners; God was the Deliverer (verse 17b). Their travel through the wilderness is presented as 40 years of God patiently putting up with them (v18). It was not they who took the land, but God Who destroyed the Canaanites (Acts 13:19a) and handed out their land to them (verse 19b). 

The subtlety of Acts 13:20 is that the judges were necessary to deliver Israel from their repeated turning away from God. God’s answer to this was a prophet (verse 20b), but Israel wanted a king instead (Acts 13:21). God give them the prototypical Israelite hero, and the mention of his forty years ties them in theme to the wilderness. God removed the king like what their hearts wanted (Acts 13:22a) and gave them instead the sort of king that God’s hear wants (verse 22b), because He intended to raise up Salvation from David’s seed (Acts 13:23). In all of Acts 13:17-23, the point is very clear: Israel is an anti-hero, but God is the Hero, the Savior. In this, this sermon is very much like Peter’s defense in Acts 4:8–12 and Stephen’s sermon at his trial (cf. chapter 7). 

How this salvation was accomplished: Christ’s death and resurrection. There was a salvation promised (Acts 13:23), and now Paul is announcing that has arrived (Acts 13:26). How? By Israel continuing to be like they had been. They didn’t recognize Jesus, nor did they recognize the promise of the Prophets who were read every Sabbath, exactly as had just been done a few minutes prior in that synagogue in Antioch of Pisidia (Acts 13:27). But those Prophets had promised that the Savior would die a judicial death, and those who dwell in Jerusalem and their rulers became the agents of that occurring. They couldn’t bring one legitimate or provable charge against Jesus, but still demanded His execution (Acts 13:28). Christ had been promised to die, and He did.

But Christ had also been promised not to see corruption (Acts 13:35, cf. Psalm 16:10, Acts 2:34–43). The sure mercies of David that Isaiah 55:3 promised to the suffering servant (Acts 13:34) were eternal mercies. And this resurrection proved that Jesus wasn’t just the Son of David, but the eternally begotten Son of God (Acts 13:33). So, when He was raised from the dead (Acts 13:30) and seen for many days (Acts 13:31a), it became the great message of the gospel to proclaim this Savior, this crucified and risen God-Man. This was what the apostles in Jerusalem were witnessing there (verse 31b) and what Paul and Barnabas were now preaching in that synagogue (Acts 13:32). In this, this sermon is very much like Peter’s sermons at Pentecost (cf. Acts 2:14–36) and in Cornelius’s house (cf. Acts 10:36–43).

How this salvation is applied: hearing that produces faith. The apostle weaves the story of what God had done in history with what God was doing on that day of history in that synagogue. He begins by urging them to listen in Acts 13:16. He re-addresses them in Acts 13:26, emphasizing that the word of this salvation had been sent to them. He emphasizes that the glad tidings are being declared to them in Acts 13:32. After warning them that those in Jerusalem who had killed Christ did so because they did not know Him (Acts 13:27), he urges them to “let it be known to you” in Acts 13:38. It is hearing, and responding to the Word in faith, through which this salvation is applied. This too is part of the gospel message, and in this, this sermon is very much like Peter’s sermon in Solomon’s porch (cf Acts 3:12–26). 

What is offered and what is warned: forgiveness unto faith and perishing unto unbelief. What John preached was a baptism of repentance (Acts 13:24), but repentance couldn’t atone or justify (Acts 13:39b). However, in the One Whom John said was coming (Acts 13:25), forgiveness of sins was now being preached (Acts 13:38). But this forgiveness is not for all who hear. They must believe (Acts 13:39a). For the same Scriptures have prophesied about those who would hear and not believe (Acts 13:41d–e).

One way or the other, if you are hearing the gospel of Christ crucified and risen for sinners, you have been prophesied about. Either you are one who will receive salvation through faith as promised in the prophets; or, you will fail to believe, as other hearers are prophesied to do, and you will perish for having despised (treated as inconsequential) Christ and His salvation. 

Who is the hero of your story? What do you believe about Jesus? What is happening when you hear the gospel? How have you responded to Him? For who else’s response are you praying?

Sample prayer:  Lord, we thank You for promising salvation, and coming in the person of Your Son to secure that salvation. Grant Your Spirit’s work in us, that as we hear Christ preached, we would not treat Him or His gospel as inconsequential but cling by faith to the resurrected One, in Whose Name we ask it, AMEN!

Suggested songs: ARP98 “O Sing a New Song to the LORD” or TPH98A “O Sing a New Song to the LORD”

The Just God's Society Should Be Careful to Witness, Neighbor, and Judge Justly [Family Worship lesson in Exodus 23:1–9]

How must God’s society resist the temptation to treat others unjustly? Exodus 23:1–9 looks forward to the evening sermon on the coming Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that in situations where there is extra pressure to act unjustly, God’s people must be all the more resolved and consistent to act justly. (click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.16 Hopewell @Home ▫ Exodus 23:1–9

Read Exodus 23:1–9

Questions from the Scripture text: What shall they not do with what (Exodus 23:1)? What are they not to put with whom? To do what? Whom shall they not follow to do what (Exodus 23:2)? What shall they not turn aside after whom to do in what situation? To whom shall they not show what in Exodus 23:3? What sort of animal are they encountering in the situation in Exodus 23:4? What has happened with it? What are they to do with it? Whose donkey is in the situation in Exodus 23:5? What has happened to it? How would one want to act (i.e. according to his flesh)? But what must he do instead? What shall they not do to what in Exodus 23:6? Of whom? What sort of matter is in question in Exodus 23:7? What instruction does God give them about such a matter? Why? What shall they not take (Exodus 23:8)? Why, what two things does a bribe do to what two types of people? What shall they not do to whom in Exodus 23:9? Why, what do they know? How do they know it?

How must God’s society resist the temptation to treat others unjustly? Exodus 23:1–9 looks forward to the evening sermon on the coming Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that in situations where there is extra pressure to act unjustly, God’s people must be all the more resolved and consistent to act justly. 

God’s people must act justly as witnesses, Exodus 23:1-3.
The Israelite has not composed the report in Exodus 23:1, but he is tempted to support it. God describes this as putting his hand with the wicked. This does not change, even if everyone else is doing it. For if many have turned aside (Exodus 23:2b) so that they make a crowd (verse 2a), the Israelite must still refuse to do so. Better to side with God in the truth than all other men in a lie! Whose side is God on? The right one. And that doesn’t necessarily mean the poor man (Exodus 23:3). God is no Critical Theorist! Rather, knowing that the compassion that He has commanded toward the poor could be twisted, God now specifically forbids partiality toward him.

God’s people must act justly as neighbors, Exodus 23:4-5.
As the question in Luke 10:27–29 reminds us, being a neighbor isn’t necessarily easy. In fact, as Jesus’s answer (cf. Luke 10:30–36), sometimes the neighbor is from among the “enemy” (Exodus 23:4) “who hates you” (Exodus 23:5). So, the Lord takes the situation in which we’re most tempted not to love our neighbor as ourselves and uses the Hebrew doubling of the verb, in both verses, to press upon us our absolute obligation to love him.

Think about it: you see an ox or donkey going astray, or a donkey who has given out under its load. You notice that it belongs to an enemy, or someone who hates you. Are you not tempted in your flesh to laugh to yourself and consider it “justice” that this has happened to his animal? But you mustn’t! You must act with the same care as if the animal was your own. Return the straying animal and help the struggling animal. God demonstrated His own love for us in that while we were His enemies Christ died for us!

God’s people must act justly as judges, Exodus 23:6-9.
Again, now in the case of judges, the Lord takes up several of the most tempting situations in which to take shortcuts to judgment. Exodus 23:6 treats the flipside of Exodus 23:3. A judge may be tempted to thrust aside the justice of the poor just as much as he might be tempted to favor the poor or the stranger (Exodus 23:9). The wealthy have more power to punish us or reward us (Exodus 23:8), but we must not allow that to blind us or change our words.

Another tempting situation is when there’s doubt about guilt in a capital crime (Exodus 23:7). The judge might worry that the defendant might be guilty, and what if he is letting him off the hook? God’s answer in verse 7 is that no one ever gets let off the hook. The wicked man, though the case be unproven on earth, will have to stand before God, Who will not justify him.

What are some situations in which you are tempted to be unjust? Whom do you know that acts as an enemy toward you or hates you? How does recognizing this help you prepare to obey the Lord in this?

Sample prayer: Lord, we thank You that You have shown us marvelous, redeeming kindness without compromising Your justice the smallest bit. Grant that we would be like You in both love and justice, especially in situations where we are tempted to be unjust. For, we ask it in Your own precious Name, Lord Jesus, AMEN!

Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH174 “The Ten Commandments”