Appointed to Live Forever by Way of a Believing Response to the Preaching of the Gospel [Family Worship lesson in Acts 13:42–48]

What are the possible responses to the preaching of the gospel, and who is responsible for them? Acts 13:42–48 looks forward to the morning sermon on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that even the very best gospel preaching may be rejected by those who are given over to judge themselves unworthy of salvation, but the Lord has appointed others to eternal life, and these will believe. (click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.24 Hopewell @Home ▫ Acts 13:42–48

Read Acts 13:42–48

Questions from the Scripture text: Who were going where (Acts 13:42)? But who else did what on their way out? What did they want? But when everyone was out, who did what to whom (Acts 13:43)? And what did Paul and Barnabas do to them? In what did they persuade them to continue? When does Acts 13:44 take place? Who come? To do what? Who saw what in Acts 13:45? With what were they filled? What two things did they start doing? Why were they doing this? What happened to Paul and Barnabas in Acts 13:46? In this boldness, what did Paul and Barnabas say was necessary? But what have the Jews done to the Word? And what frightful thing have they done to themselves? So, what are Paul and Barnabas doing now? Who had commanded this (Acts 13:47)? Who was the light and salvation of Isaiah 49:6? How is He now to be shown and proclaimed? Who heard this in Acts 13:48? How did they feel? What did they do to the Word of the Lord? Which ones believed?

What are the possible responses to the preaching of the gospel, and who is responsible for them? Acts 13:42–48 looks forward to the morning sermon on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that even the very best gospel preaching may be rejected by those who are given over to judge themselves unworthy of salvation, but the Lord has appointed others to eternal life, and these will believe. 

An alive response to gospel preaching desires more of it, Acts 13:42-43. The scene in verse 42 has some familiar aspects. The service is over, the people file out. One difference, however, is that the Jews all leave first. As we’ve been seeing since chapter 10, they refused to fellowship with Gentiles, even God-fearers. So Paul and Barnabas are left inside, and we see the effect that their preaching has had on the Gentiles. They “begged that these words might be preached to them the next Sabbath” (verse 42). Finally, the Gentiles get outside, and there are “many Jews and God-fearing proselytes” who refuse to leave. They follow their guest preachers, who persuade them to continue in the grace of God. The spiritually alive respond to gospel preaching by desiring more of it!

A dead response to gospel preaching responds from the flesh, Acts 13:44-46. The unbelieving Jews had apparently been polite enough on their way out in Acts 13:42. But things change even before the service on the next Sabbath. Rather than rejoicing at the greatest attendance ever at their synagogue, the Jews are filled with envy when they see the multitudes (Acts 13:45) of nearly the whole city eager to hear the Word of God (Acts 13:44). And because they are responding in a fleshly way, they think little of blaspheming Christ.

Paul had warned them at the end of the former sermon (cf. Acts 13:40-41) that the Lord had prophesied about those who respond with unbelief even to the proclamation of God’s good and glorious work. Now they fulfill that prophesy by rejecting the word of God. Though under the sovereignty of God, it is a dreadful thing when men reject the truth of the gospel! Yet, they cannot blame God. “You judge yourselves unworthy of everlasting life” (Acts 13:46).

The three aspects of a saving response, Acts 13:47-48. Though our translation uses different words, in the original the thing that the Jews judged themselves unworthy of in Acts 13:46 is what many were appointed to in Acts 13:48. So, what does the response to gospel preaching look like, when God has appointed someone to eternal life? Gladness, praise, and faith. “They were glad” the Gentiles rejoiced to hear that God’s plan was to proclaim Christ to them as light and salvation. They “glorified the Word of the Lord”; not only was Christ praise-worthy to them, the preaching was received as from Him, and they glorified it as His. “As many as had been appointed to eternal life believed.” It’s not a saving response just to enjoy the Word and praise it as Christ’s. Salvation comes through faith in Christ; it is faith that receives Him and all that is in Him for us. And it is God’s appointment that gives this faith, in order to give eternal life.

How do you feel when you hear the gospel preached? How do you respond to the preaching itself? How do you respond to the Christ Whom you hear preached? Who determined that you would?

Sample prayer:  Lord, save us from responding to gospel preaching in a fleshly way. When we are irritated by earthly things in connection with it, we could be judging ourselves unworthy of eternal life. Grant, instead, that we would be eager for more preaching, rejoice to have heard the preaching, praise it as coming from the Lord Jesus Himself, and put all of our hope in Him, for we ask it in His Name, AMEN!

Suggested songs: ARP2 “Why Do Gentile Nations Rage?” or TPH425 “How Sweet and Awesome Is the Place” 

The Sabbath, Sabbaths, and God's Consecrated People: Precursors to the Lord's Day [Family Worship lesson in Exodus 23:10–19]

How does God’s society reflect that He is the Sabbath-giving God? Exodus 23:10–19 looks forward to the evening sermon on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that the society of the Sabbath-giving God responds to Him by devoting the whole of life to enjoying Him and by reflecting His generosity to others. (click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.23 Hopewell @Home ▫ Exodus 23:10–19

Read Exodus 23:10–19

Questions from the Scripture text: How long shall they do what two things (Exodus 23:10)? What are they to do in which year, in Exodus 23:11? For the feeding of what two entities? With what other agriculture are they to follow this pattern? How long are they to do what in Exodus 23:12? And then what are they to do? For what benefits two which four entities? To what speech does Exodus 23:13 now refer? What does God command, regarding all of this instruction? What two things should this carefulness keep them from doing? How often are they to do what unto Whom (Exodus 23:14)? Which feast does He mention first (Exodus 23:15)? What are they to do when? Why? What mustn’t they do? What feast does He mention second (Exodus 23:16a)? When (and with what) are they to assemble for this feast?  What feast does He mention third (verse 16b)? When does this occur? with what? What frequency is repeated in Exodus 23:17? Who, specifically is commanded to appear? Before Whom? What two caveats apply to the sacrifice in Exodus 23:18? What feast/offering does Exodus 23:19 repeat (cf. Exodus 23:16)? What additional prohibition concludes Exodus 23:19?

How does God’s society reflect that He is the Sabbath-giving God? Exodus 23:10–19 looks forward to the evening sermon on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that the society of the Sabbath-giving God responds to Him by devoting the whole of life to enjoying Him and by reflecting His generosity to others. 

The Sabbath, the Lord’s Day of Christ, and the sabbaths of Moses. The Sabbath has been holy and blessed ever since it was created (cf. Genesis 2:3; Exodus 20:11). From the early hours of man’s existence, it was a reminder that although we are given the world to enjoy, it is the Lord Himself Who is our joy—even in the world; and, although we are given the world in which to work, it is the Lord Himself Who is the object of our work—even in the world. So, it is consecrated unto the Lord, and it is blessed by the Lord and in the Lord.

Now that the Lord has redeemed for Himself a people, the perpetual and moral use of the Sabbath among all of humanity receives special expression in the church/nation that the Lord has constituted for Himself at Sinai. This section concludes what is often called “The Book of the Covenant” that began in Exodus 20:22, and has at its bookends the reminder that the Lord has specially identified Himself with them, and they must exclusively identify themselves with Him (v13, cf. Exodus 20:23). 

With the nature of the Sabbath as that which is hallowed unto the Lord and blessed by the Lord and in the Lord, it is not surprising that the fourth commandment is mentioned more often in Scripture than any of the other nine. Even the remaining Sabbath-keeping (sabbatismon, Hebrews 4:9) is the primary way by which the Lord preserves us until we have finished out work in this world and entered His rest (katapausis, Hebrews 4:10). It is the high and holy day of the church under Christ as a Son instead of under Moses as a servant (cf. Hebrews 3:1–4:16). 

Here however, at the end of the Book of the Covenant, the Lord has not yet come in the flesh and is not sitting as a Human Mediator upon the throne of heaven. Not yet is the nation and church of Christ, gathered in their “katapausis,” being joined weekly by assemblies on earth, gathered in their “sabbatismons” (cf. Hebrews 12:18–29).

In Exodus 23, the church is still under Moses, still in the time of shadow. This church doesn’t have just one high, holy, heavenly day, the Lord’s Day. It has various multi-annual, weekly, and annual expressions as summarized in this passage (and expanded upon in Leviticus 23, 25). These are the sabbaths (note the plural in Colossians 2:17–20) that have found their substance in Christ the Lord, as He Himself leads us now in celebrating only His day.

Sabbath years, Exodus 23:10-11. One application of belonging to the generous Lord is that Israel must recognize that the Lord gives them enough in six years to cover seven. He is still the God of Joseph, and the God of Adam, the God of great abundance. So, they are to appreciate this abundance by letting the ground lie fallow every seventh year (Exodus 23:10-11a). As recipients of His generosity, they were also to mirror His generosity toward others—not only toward the poor of their people (Exodus 23:11b), but even toward the beasts of the field (verse 11c)! He would show them this generosity, and they were to mirror this generosity, even with the grapevine and the olive tree (verse 11d)

The Lord still tells us to do this. Although the ceremonial requirement for letting fields lie fallow has expired with the Levitical priesthood (cf. Hebrews 7:12), the Lord still expects us to live by the principle that the abundance of His giving to us should be reflected in abundant generosity toward man and service to God (cf. 2 Corinthians 9:6–15). 

The benefits of belonging to a weekly-Sabbath-keeping people, Exodus 23:12. Even Israel’s observance of the universal holy day for humanity had an unique aspect of mercy to it. Oxen and donkeys among the rest of the children of Adam did not enjoy the rest that they should have. Better to be an ox, donkey, lowly servant, or foreigner in Israel than in any other nation, for among this nation, one would actually receive and enjoy the prescribed rest. 

Still today, the lowliest ones in a thoroughly Christian culture should obtain the benefits of belonging to a people who set all else aside but worship on the Lord’s Day. A people who find merciful attendance to others necessities an especial way of facilitating others’ worship as well as their own. A people whose beasts of burden (if they have them) even enjoy a day of rest.

Sabbath seasons, Exodus 23:14-17. The church under Christ now observes “the most wonderful time of the year” fifty-two times a year. But in the shadow-age under Moses, that number was reduced by a factor of almost 18. The Lord says that these three feasts are “to Me” in Exodus 23:14, and that it is “before the Lord Yahweh” that all of their males must appear three times a year (Exodus 23:17). They did not yet have the logistical advantage of having a Mediator enthroned in glory, through Whom they could “appear before Yahweh” every week in their local assembly.

Here, the feasts are called Unleavened Bread (Exodus 23:15, i.e., Passover), Harvest (Exodus 23:16a, i.e., Weeks/Pentecost), and Ingathering (verse 16b, i.e., Tabernacles/Booths). 

Years/Days/Seasons of Holiness unto the Lord, Exodus 23:13, Exodus 23:18-19. The point of all of these variations upon the Sabbath theme is the exclusivity and devotion of their corporate relationship with the Lord. In a word, “holiness.” 

Therefore, they are not even to name other gods (Exodus 23:13, cf. Exodus 20:23). Those particular stipulations in Exodus 23:18 that had belonged thus far only to the Passover are now applied to the other feasts, reminding them that they are a blood-atoned, blood-bought people. And practices belonging to the worship of other gods, such as that at the end of Exodus 23:19, were not to take place among them. 

Thus concludes the “Book of the Covenant” in which the Lord gives them some preliminary case law to drive home that this nation-church that He has just constituted will be one in which His character is reflected in all of life. Though not by these specific statutes, how much more ought Christ’s people seek to be holy, for whose sake He consecrated Himself (cf. John 17:19)!

Who is over the church now? Where is He? What holy day has He given us, until we get there, and to connect us to there in the meantime? What has been His greatest generosity toward you? What other generosity has He shown toward you? How should you respond to this generosity on His day? How should you mirror this generosity toward others? And how, especially, on His day? How should His identifying Himself with us motivate our view of holiness and pursuit of holiness?

Sample prayer: Lord, we bless Your Name for taking us to be Your very own people—for constituting us a royal priesthood and a holy nation. Be exalted among those who have finished their works in this world and entered Your rest! And help us, on Your weekly holy day, to consecrate it unto You in worship, and to reflect Your generosity in doing what we can to enable others to come and enjoy Your worship too. Thus, preserve us in  our time of wandering, that we might not wander in our hearts, but safely enter Immanuel’s land. By our weekly gathering unto heavenly Zion, preserve us for our unshakeable inheritance, we ask in Your own Name, Lord Jesus, AMEN!

Suggested songs: ARP118D “Now Open Wide” or TPH151 “Lord of the Sabbath”, TPH152 “Safely Through Another Week”

The Priority of Prayer in Producing Godliness [Family Worship lesson in 2Timothy 2:1–3]

Having driven home the importance of Timothy’s reformational work in Ephesus, what is the first part of that work that the apostle urges? 1Timothy 2:1–3 looks forward to the second serial reading in morning public worship on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that corporate prayer is the first part of participation in the work of God in our and others’ lives.(click here to DOWNLOAD mp3/pdf files of this lesson)

We Are No Better Than They: Christ Our Only Righteousness [2022.09.21 Midweek sermon in Romans 3:9–18]

Humility is essential to the Christian mindset, because it recognizes that no good can come from us except that which is from Christ.

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

2022.09.22 Hopewell @Home ▫ 1 Timothy 2:1–3

Read 1 Timothy 2:1–3

Questions from the Scripture text: What four types of prayer does the apostle urge in 1 Timothy 2:1? For which men? And for which ones, more specifically, in 1 Timothy 2:2? For the sake of whose life? And what four aspects of our life? What is the great virtue of such a four-fold life (1 Timothy 2:3)?  

Having driven home the importance of Timothy’s reformational work in Ephesus, what is the first part of that work that the apostle urges? 1 Timothy 2:1–3 looks forward to the second serial reading in morning public worship on the coming Lord’s Day. In these verses of Holy Scripture, the Holy Spirit teaches us that corporate prayer is the first part of participation in the work of God in our and others’ lives.

Prayer first. This brief portion begins with a “therefore,” reminding us that the apostle has just been talking about preserving Timothy’s faith, and the other believers’ faith, from shipwreck. Now, he moves on to specific directions for what Timothy is to do, as he looks to Christ to bring reformation by His Spirit. 

And that first, specific direction is prayer. Before restoration of proper teaching or overseeing (1 Timothy 2:11–3:13), before reformation of doctrine (1 Timothy 3:14–4:16), before reformation of the dynamics of church life (1 Timothy 5:1–6:2) and personal life (1 Timothy 6:3–19), the apostle first addresses prayer (1 Timothy 2:1–10).

If we know our Bibles, this is not very surprising. All battling by the armor of God (cf. Ephesians 6:10–17) is pursued and maintained by prayer (cf. Ephesians 6:18). As the apostles ordained deacons in order to maintain their own ministry, the first part of that ministry was prayer (cf. Acts 6:4), even before the ministry of the Word.

Four types of prayer. Scripture gives us instructive examples of many different types of prayer. What a great variety there is, just in the Psalter! Here, the apostle commands four types, and the list is almost certainly representative rather than exhaustive: “supplications, prayers, intercessions, and giving of thanks” (1 Timothy 2:1). “Supplications” refers to requests or petitions for things that are needed. “Prayer,” just as it sounds, translates a more general word for talking to God. The word translated “intercessions” appears only here and in 1 Timothy 4:5; both it and its verb form are usually used of praying with regard to (sometimes in behalf of, sometimes against) another. “Thanksgivings” is the common word for expressions of gratitude—recognizing and appreciating to God that He has been gracious. 

Taken together, the four words give us a 3-D portrait of coming to God in faith and hope, humbly recognizing that only He can give what He says that we need, while acknowledging and adoring Him for the fact that He gives it. When the rest of our life, or of church life, is bathed in prayer of this sort, we begin to experience it as it truly is: an interaction with our gracious God.

Prayer for all men. Realizing the good that prayer is, we are not surprised that we are to do it for all, and especially for the household of faith (cf. Galatians 6:2–10). The word for “men” in 1 Timothy 2:1 is the generic one, meaning for all humans. It draws a contrast with the word in 1 Timothy 2:8, which is male-specific, but it is joined to the words “men” and “Man” in 1 Timothy 2:3-4. God is God, and men are men, and men’s only hope is for God to be gracious to us.

This is especially true of those who least acknowledge it: kings and all who are in authority (1 Timothy 2:2a). Their “high position” (a better translation than “authority”) has put them in a position not of less need but more. Even within the church, the apostle is going to recognize the increased spiritual neediness of those who are “rich in this present age” (cf. 1 Timothy 6:17), something our Lord taught His disciples in Matthew 19:23. If we love all of our neighbors, then we ought especially to pray for kings and those in high position, for they are spiritually imperiled by their earthly blessings.

Prayer that aims at four things. But there is another reason to pray especially for them: in God’s ordinary providence the just and wise exercise of administration of earthly authority is a means by which God facilitates our own right and wise living. So, when we pray especially for those who are in authority, it is a manner of praying that is “especially for the household of faith.” This mirrors God’s own work in all providence, doing all things for the good of His church, and especially in how He has ordained to use authority to do so—especially the authority of Christ (cf. Ephesians 1:19–23; Colossians 1:15–18). 

But what is that good that we hope for, from earthly authority? The opportunity to live a righteous and wise life. The apostle describes this life with four words. “Quiet” and “peaceable” translate rare (in the NT) words that complement each other. The former refers to one who is not disruptive toward others by his conduct; the latter to one who is not inwardly disturbed by what others do. Note that there is an implication here that if authorities behave in an ungodly manner, believers’ godliness will become disruptive to others. And, whether by our remaining weakness and sinfulness, or by a rightly grieved or indignant outward response, the worse our authorities get, the more inwardly troubled we will be.

The second pair of words about the Christian’s life are similarly related: the first indicating an inward religious devotion and weightiness, and the second indicating an outwardly religious and reverential manner. Though both of these aspects of our life are offered unto God, the first word has more of a nuance at being aimed at Him, while the second is nuanced slightly to others’ experience of us and observation of us. Taken all together, these four words form a portrait of a man whose life is one of steadfast, wholehearted love unto God and neighbor.

Prayer that participates in God’s work. Of course, it is not so much that our earthly authorities enable us to do this, or even that they facilitate our own self-enabling. As we come before God in the manner described in 1 Timothy 2:1, it already begins to produce the behavior and mindset of 1 Timothy 2:2 even without any difference being made in the authority. For, it is God Who is our Savior (1 Timothy 2:3), and in His salvation He is not only counting Christ’s goodness and acceptability for us, but also reshaping us to be like our good and acceptable Redeemer. 

God is the One Who uses the kings and authorities. God is the One Who uses our praying for them. And when He commands us to pray, He invites us into participation in His work as He sanctifies us (1 Timothy 2:3). In the next passage (1 Timothy 2:4-7), we’ll be considering how great is our privilege that He is also inviting us into participation in His work in saving all sorts of men. What a great privilege prayer has as a participation in God’s own work. What a mercy that He has been pleased to work in and by stirring us up to prayer, which He uses in us and to which He responds in others!

What is the first part of walking with God in your life? How do your daily habits reflect this? How do the reflexes of your hearts reflect this? For whom, especially, should you be praying? What sort of life should you be trying to lead? Who, especially, loves this sort of life and produces it in us?

Sample prayer:  Lord, thank You for the privilege that You have given us of participating, by prayer, in Your work in our lives and in others’ lives. Forgive us for how often that which You command “first of all” is for us instead an afterthought or mindlessly performed. Grant that we would aim at the godliness which You desire for us: steadfast, wholehearted love unto You and our neighbor. Forgive us for how infrequently and weakly we pursue this godliness, and make us more like Christ, Who Himself has been perfectly godly in our place, and in Whose Name we ask it, AMEN!

 Suggested songs: ARP2 “Why Do Gentile Nations Rage” or TPH520 “What a Friend We Have in Jesus” 

The Many and Great Benefits of a Life Governed Entirely by the Word of God [Family Worship lesson in 2Kings 3]

What difference does it make to live by the Word of God? 2Kings 3 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that living by the Word of God gives us peace and patience, provision, protection, and purity. (click here to DOWNLOAD mp3/pdf files of this lesson)

2022.09.21 Hopewell @Home ▫ 2 Kings 3

Read 2 Kings 3

Questions from the Scripture text: Who became king over whom, where, when, and for how long (2 Kings 3:1)? What did he do (2 Kings 3:2)? Not as bad as whom? Why? But why was this improvement not enough (2 Kings 3:3)? Who used to do pay what (2 Kings 3:4)? When did this change (2 Kings 3:5)? What did Mesha do? So who went out from where and mustered whom (2 Kings 3:6)? How many of them? To whom did he go in 2 Kings 3:7? What did he say happened? What did he ask Jehoshaphat to do? What did Jehoshaphat say he would do? In what way? What did he ask in 2 Kings 3:8? What did he answer? With whom did these two kings go in 2 Kings 3:9? What sort of route? For how long? Of what did they run out? For whom? What conclusion did Jehoram draw (2 Kings 3:10)? Who had a different solution 2 Kings 3:11? What did he ask? What did one of Jehoram’s servants answer? What did Jehoshaphat say about Elisha in 2 Kings 3:12? Where do they go? Who speaks first in 2 Kings 3:13? To whom, specifically? What does he ask him? To whom does he tell him to go? How does Jehoshaphat answer? How does Elisha begin his statement in 2 Kings 3:14? What is the only reason he’s willing to interact? For what does Elisha ask in 2 Kings 3:15? What came upon him? How does he begin the command in 2 Kings 3:16? What does he say to do? What won’t they see (2 Kings 3:17)? But what will happen? For what purpose? How difficult is this for God (2 Kings 3:18)? What else will he do? And what four things are they commanded to do in 2 Kings 3:19? What was happening at what time in 2 Kings 3:20? And what suddenly happened at the same time? From where? With what result? Who had heard what (2 Kings 3:21)? And where had they gathered? What did they do, when, in 2 Kings 3:22? What did they see? But what did it look like? What did they say (2 Kings 3:23)? What did they think the three armies had done to one another? What did they urge each other to do? To where do they come in 2 Kings 3:24? What do they find instead of spoil—what does Israel do? And what do the Moabites now do? Who follows? Entering where? Doing what? What four things do they do (2 Kings 3:25, cf. 2 Kings 3:19)? What do they leave as a monument, after taking it in battle? Who sees what in 2 Kings 3:26? What last ditch effort does he try? When this fails, what is his final ultimate resort (2 Kings 3:27)? What came upon Israel at this sight? What do they do, when they have seen it?

What difference does it make to live by the Word of God? 2 Kings 3 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that living by the Word of God gives us peace and patience, provision, protection, and purity. 

Living by God’s Word gives peace and patience. Chapter 2 had ended with Elisha reenacting the Carmel-to-Samaria run of 1 Kings 18:46. There, the Lord had offered to Ahab to live by Yahweh’s Word from the mouth of Elijah. Now, the same is offered to Ahab’s son, but with similar result. Jehoram makes some reforms (2 Kings 3:2), but the verdict is that he is evil (2 Kings 3:3) because rather than accept the offer to live by God’s Word, Jehoram continues worship that is according to the ideas of man (2 Kings 3:4). 

Jehoram is one of those fellows for whom the Word of God is a last resort; Elisha implies as much in 2 Kings 3:13: “What have I to do with you? Go to the prophets of your father and the prophets of your mother.” In fact, when they run out of water (2 Kings 3:9), consulting Yahweh doesn’t even occur to Jehoram. He just assumes that Yahweh is punishing him (which would be just). And so he despairs (2 Kings 3:10).

Jehoshaphat, however, has a peace and patience that Jehoram lacks. For Jehoshaphat, as long as they have access to the Word of Yahweh, there is hope. It is this God-given faith to which Elisha responds (2 Kings 3:14). The bit about the musician indicates that it is Yahweh Himself Who is responding through Elisha, who just gets taken over as a conduit. And Elisha says as much when he says, “Thus says Yahweh” in 2 Kings 3:16 and 2 Kings 3:17. While Jehoram panics, Jehoshaphat has peace and patience, because he is a man who lives by God’s Word.

Living by God’s Word gives provision. When we have the Lord and His Word, we quite literally have everything (cf. Romans 8:32; 1 Corinthians 3:21–23). Jehoram thought his problem was not enough water. The prophet now says that the problem is not enough places to put all the water they’re about to get; he commands them to dig ditches (2 Kings 3:16) to hold plenty of water for every man and beast (2 Kings 3:17). If we have Him, and we have His Word, we may be sure that we have every truly needful thing. 

Living by God’s Word gives protection. Now, the Lord shames them both. Jehoshaphat should have known that you seek the Word of God before you go to battle in the first place (cf. 1 Kings 22:5, 1 Kings 22:7). It should have been Elisha whom he asked the question in 2 Kings 3:8. So, as the Lord announces that water rations is really too small a thing; He is going to give them the victory they should have asked for to begin with (2 Kings 3:18). And it is going to be a complete and devastating victory (2 Kings 3:19). 

How entirely does the Lord rule over all things? Their trip to get Edomites, instead of to consult Elisha, which had cost them their remaining water… turns out to be essential to Yahweh’s plan. For, He uses the very provision of water in the ditches as the mechanism by which He gives the Moabites into their hands (2 Kings 3:22-23). How great is the sovereign power of our God, and how wise His sovereign plan! Even when we are foolish and sinful, He is ruling and overruling it all for good.

Living by God’s Word gives purity. Now, this seems like it would be obvious, but it hadn’t been to Jehoram. He was still observing the liturgical innovations and liturgical calendar of Jeroboam Son of Nebat. How bad can things get, when you start veering off of the Word of God? The Israelites find out in 2 Kings 3:27. Mesha’s final attempt, with the seven hundred men in 2 Kings 3:26, has failed. Now what does he do? He thinks that if he sacrifices his son as a burnt offering, maybe he can curry favor with his god. 

How horrible are the demonic idolatries of men! There’s a translation issue in 2 Kings 3:27, which literally reads “great indignation was upon Israel.” It could mean that the Lord’s wrath fell upon them, but there’s no reason for that given in the text, and no destruction of them. Rather, the result of this indignation is that Israel depart and return to their own land. They have seen the horror into which idolatry can descend, and they want nothing more to do with Moab.

The message to Israel, and to us, is clear: the purity that comes only from the Word of God is worth it. The horror of our sin ought to be resisted as entirely as possible.

What are some habits of those who live by God’s Word? What sorts of things do they do? What sorts of things do they refuse to do? How do your own habits and actions line up with these? Which of the benefits of living by God’s Word, taught in this chapter, do you feel greatest need of right now? 

Sample prayer: Lord, thank You for offering to us to live by Your Word. Forgive us for treating it as a last resort instead of our first inclination. Forgive us for the smallness of our faith in what You can and will do for us. Forgive us for feeling free to wander from Your Word in what we think are small ways, when this is the path to horrible sins like the king of Moab. Grant that we would have hearts that love Your Word, look to You continually, and trust You for every good and perfect gift. Thank You that Christ perfectly did all these things in our place; make us to be like He is, we ask in His Name, AMEN!

Suggested songs: ARP119W “Lord, Let My Cry before You Come” or TPH173 “Almighty God, Your Word Is Cast”

Just Society of a Just God: Just Witnesses, Just Neighbors, and Just Judges [2022.09.18 Evening Sermon in Exodus 23:1–9]

Because God is just, His society must be just.

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