2022.10.28 Hopewell @Home ▫ Exodus 25:10–22

Read Exodus 25:10–22

Questions from the Scripture text: What is the first tabernacle furnishing about which Yahweh gives Moses instruction (Exodus 25:10)? How long is it? How wide? How tall? With what must it be overlayed (Exodus 25:11)? On which surfaces? What other gold will be added? Where? What shall be cast for it in Exodus 25:12? How many? To put where? Arranged how? What else shall they make (Exodus 25:13)? Overlayed with what? To put where (Exodus 25:14)? For what purpose? Where must the poles be (Exodus 25:15)? What mustn’t be done to them? What must Moses put into the ark (Exodus 25:16)? What else shall be made for the ark (Exodus 25:17)? Out of what substance? What length? What width? What else must be made (Exodus 25:18)? How many? Out of what? With what technique? Where? What parts of this instruction are repeated in Exodus 25:19? What is their relation to the mercy seat? What will the cherubim stretch out (Exodus 25:20)? To do what to the mercy seat? What shall they face? In order to face what else? Where will they put the mercy seat (Exodus 25:21)? What instruction is repeated here? What will happen there (Exodus 25:22)? What will Yahweh do? From where? How else does He describe this place? About what will the Lord speak to him? 

What is the most important furniture of the tabernacle? Exodus 25:10–22 looks forward to the p.m. sermon on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that the most important furnishing of the tabernacle is a box, and especially its “atonement-cover.”

The instructions for building the tabernacle work their way from the holy of holies out. The first item to be built, then, is the ark of the testimony. This is a very rare word. So far, we’ve seen only Noah’s ark in the flood and baby Moses’s ark on the river. Here now is a third ark of safety—safety from the wrath of God for Moses and all Israel. 

The Lord is going to be in the midst of them in His holiness? The Lord is going to be engaged to them by covenanted contract? How will they survive?! The ark will have the testimony inside it, but between it and God’s throne above will be an atonement-cover (a more literal translation than “mercy seat.”) 

God prescribes His people’s safety. Every aspect of this construction is very specifically detailed by God. On the one hand, this conveys His interest and intentionality in their safety. On the other, this conveys how very unsafe it is to deviate from His instructions or add man’s own ideas.

God’s portable presence. Considering the significance of the box, it’s pretty amazing that it’s only 3'9"x2'3"x2'3". But we must remember that it is going in a tent and will be carried on poles (cf. Exodus 25:12-15). It is meant to be a portable presence.

God’s enduring presence. With that in mind, the specification of acacia wood is important. It is a very heavy wood. But, it is also a very hard, durable word, and an antimicrobial wood that won’t develop fungal or bacterial rot. The ark may be built to move, but it’s also built to last.

God’s heavenly presence. The priority on portability also draws attention to overlaying things in gold. We are instructed by the willingness to take on that weight in order to make the display of heavenliness in having everything covered with gold. No wood will be visible on the ark.

God’s covenantal presence. The instruction to put the Testimony in the ark (Exodus 25:16) is repeated in Exodus 25:21. Then Exodus 25:22 calls it by the name “the ark of the Testimony.” Not only will it have the original documents inside, but it will be there that Yahweh speak with Moses “about everything which I will give you in commandment to the children of Israel.” God maintains His relationship with His people by His Word, which they must hear and heed.

God’s merciful, royal presence. With the document in the box, how can it dwell among a sinful people, or how can a sinner come near? Exodus 25:17-21 detail the construction and placement of the “atonement-cover.” The importance of this lid is heightened by its being solid gold.  The cherubim signify the throne of the Lord Who rules over all heaven and earth (cf. Numbers 7:89; 1 Samuel 4:4; 2 Samuel 6:2; Psalm 80:1). But that throne is “hammered work of one piece” with the atonement-cover. It communicates a reality on earth that will be realized when Christ takes His seat in heaven: even in light of His heart-exposing Word, God’s throne is unto us a throne of grace (cf. Hebrews 4:12, Hebrews 4:16)! Christ is our mercy seat!

How constantly aware are you of God’s presence? How aware of its mercy and glory in Christ? 

Sample prayer: Lord, we thank You and praise You for making Christ the One in Whom You come near to us and bring us near to Yourself. Make us continually aware of both how merciful and how glorious that presence is in Him, we ask in His Name, AMEN!

Suggested songs: ARP73C “Yet Constantly, I Am with You” or TPH332 “Songs of Thankfulness and Praise”

What an Elder Must NOT Be [Family Worship lesson in 1Timothy 3:3]

What must an overseer not be? 1Timothy 3:3 looks forward to the second serial reading in morning public worship on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that overseers must not be those who are controlled by wine, force, rapacity, antagonism, or avarice.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.10.27 Hopewell @Home ▫ 1 Timothy 3:3

Read 1 Timothy 3:3

Questions from the Scripture text: What is the first thing that this verse says that an overseer must not be? What is the second thing he must not be? What is the third? What positive characteristic is set over-against these first three? What is the fourth thing that he must not be? What is the fifth?

What must an overseer not be? 1 Timothy 3:3 looks forward to the second serial reading in morning public worship on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that overseers must not be those who are controlled by wine, force, rapacity, antagonism, or avarice.

Last week, we noted that for the “good work” to which a bishop is called in 1 Timothy 3:1, he must be qualified by the set of characteristics in 1 Timothy 3:2. Several of those characteristics (temperate, sober-minded, of good behavior) require a great deal of self-control. But if a man is to be controlled by the Spirit, controlled by good doctrine, controlled by a gold heart, then there are a number of other things that he mustn’t be controlled by. 1 Timothy 3:3 now gives us a representative (not exhaustive) list: wine, force, rapacity, antagonism, and avarice.

Not controlled by wine. Our “greedy for wine” is translating just one word from the original. The same is true of “greedy for money,” so that the original has an even more abrupt, staccato, rapid-fire feel. The first thing an overseer mustn’t be is wine-controlled—the kind of man who always has the wine in his hand, and if he doesn’t, he’s thinking about it. Any desire for pleasure may have the same effect—particularly in our entertainment-saturated, play-saturated, luxury-saturated, self-indulgent society. How can a man be devoted to good works if he’s obsessed with feeling good and enjoying himself?

Not controlled by “force.” Our translation’s “violence” describes a man who brute-forces things. He interacts with those over whom he has some controlling advantage, and he unhesitatingly uses it. It could be literal strength, in which he is physically violent. Or, it could be a position of authority or wealth. Such a man is a bully and unfit to do the work of shepherding. He probably thinks it’s best for everyone if he is in charge. He may indeed desire to be an overseer, but the church must avoid having him as one. 

Not controlled by “rapacity.” There are two “greed” words in this list. The first is one that combines the word “shameless” with the word for “gain.” This man is the ultimate pragmatist. He’s so focused on the end result that he’s willing to flex on how he gets there. What God sees or what God says to do isn’t as important to him as the profit or advantage that can be obtained (“gain” here is not limited to money). 

But an overseer is called to a work in which conscience before God is its own outcome, and he ought to be shepherding the flock to have that same mindset. This is expressed by the word “gentle” in our translation, which the text sets over-against the first three disqualifying characteristics. “Gentle” here expresses restraint of self in order to enable others. In Philippians 4:5, it was facilitated by the knowledge that the Lord is near, and that outcomes belong to Him. The eldership is no place for a pragmatist.

Not controlled by antagonism. Literally, the word is “unpeaceable.” We all know the type who just always has to raise an opposing point. The contrarian who will play devil’s advocate, even if he is in agreement. He’s not happy unless there’s debate. He thinks it’s his job in every situation to counterbalance what’s being said or done. An overseer will have to dispute at times, but “a disputer” should not be an overseer.

Not controlled by avarice. The second “greed” word is a negative form of the word “silver-lover.” The silver-lover is all about possessions. He might claim to be a lover of God and lover of people (what aspiring overseer doesn’t?), but he is exposed by his reluctance to open his hand or wallet when it’s time to help. An elder who rules well is worthy of double-honor (cf. 1 Timothy 5:17–18. He’s willing to give up lucrative time (or, in the case of the preacher/teacher, even a lucrative career) for the sake of the flock. He can’t be a money lover.

What objects or desires threaten to control you instead of love of God and love of others?

Sample prayer:  Lord, we praise You for the certainty that You both care for all our needs and work all things according to the counsel of Your will. Forgive us for being controlled by pleasure, or pragmatism, or possessions. Grant that the love of Christ would constrain us instead, we ask in His Name, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH1B “How Blest the Man”

Knowing the Constant Presence of Our Gracious and Holy God before Whose Face We Live [Family Worship lesson in 2Kings 5:15–27]

Where is God? 2Kings 5:15–27 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that the true God is everywhere and sees everything, so we must aim at pleasing Him in all of our actions in every place.(click here to DOWNLOAD mp3/pdf files of this lesson)

2022.10.26 Hopewell @Home ▫ 2 Kings 5:15–27

Read 2 Kings 5:15–27

Questions from the Scripture text: Where does Naaman go in 2 Kings 5:15? With whom? Who stand before Elisha? What does Naaman say that he knows? What does he ask Elisha to do? How does Elisha begin his response in 2 Kings 5:16? What does he say that he does in front of Yahweh? What will he receive/accept? How does Naaman respond? How does Elisha keep responding? For what does Naaman then ask in 2 Kings 5:17? What will he no longer do? To Whom alone will he sacrifice? What does he ask for from Yahweh (2 Kings 5:18)? For what does he want pardon—where will he still go? Why, to do what? How does Elisha answer in 2 Kings 5:19? Who speaks to himself in 2 Kings 5:20? To Whom does he swear? What does he plan to do? What does Gehazi do in 2 Kings 5:21? Who sees him? How does Naaman respond? What does he ask? How does Gehazi answer in 2 Kings 5:22? What story does he spin? What does he ask for under the guise of this story? What does Naaman offer instead (2 Kings 5:23)? Who helps him give the gift? To where does Gehazi arrive in 2 Kings 5:24? What does he do there with the silver and the garments? What does he do with the servants? Where does Gehazi go in 2 Kings 5:25? What does Elisha ask him (2 Kings 5:26)? How does Gehazi answer? What does Elisha say went with Gehazi? What does Elisha ask Gehazi about timing? What does Elisha say will cling to whom in 2 Kings 5:27? Where does Gehazi now go? In what condition?

Where is God? 2 Kings 5:15–27 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that the true God is everywhere and sees everything, so we must aim at pleasing Him in all of our actions in every place.

Only one God in all the earth. Naaman’s Damascus-pride (2 Kings 5:12) (and Rimmon-pride, 2 Kings 5:18) has now been humbled. Now, he recognizes that Israel is the only land that has an actual God (2 Kings 5:15). Naaman wants to give something to the prophet who was this God’s mouth to him, but Elisha acknowledges himself to be a mere “standing servant” (2 Kings 5:16) just as Naaman himself is in Syria (cf. 2 Kings 5:18). Unable to recognize Yahweh as God by gift, Naaman wants to recognize Yahweh by taking a piece of Yahweh’s land with him.

A gracious God, with gracious servants. Naaman’s theology leaves much to be desired. He doesn’t seem to understand that Yahweh is God in and over Syria (cf. the error in 1 Kings 20:23). He seems to think that he needs some Yahweh-dirt in order to offer Yahweh-sacrifice (2 Kings 5:17). And though he understands that enabling his master’s idolatry requires pardon, he already plans on doing so anyway (2 Kings 5:18).

But notice the difference between Elisha’s response to Naaman’s weakness (2 Kings 5:19) and to Gehazi’s (2 Kings 5:27). Naaman is wrong about himself, but he isn’t wrong to think that Yahweh is a merciful, gracious, and longsuffering God (cf. God’s own self-description in Exodus 34:6). The spiritual work done in him is not nothing, and the Lord has regard for the work of His hands. We ought to have the same hope for mercy that Naaman had, and with those who are new to faith we ought to show the same patience as Elisha.

The God Who sees us always, everywhere. For his part, Naaman at least knows that even back in Syria Yahweh will be seeing him and responding to him. Gehazi? He’s swearing by Yahweh’s Name (2 Kings 5:20), but still thinking he can pull the wool over Yahweh’s eyes—hiding the goods (2 Kings 5:24) and lying about the trip (2 Kings 5:25). As Yahweh’s servant, Elisha’s heart had gone with him (2 Kings 5:26). But even if Elisha had missed it, shouldn’t Gehazi have cared more about what Yahweh saw?

Yahweh sees the heart, and Elisha highlights this by naming all the things that Gehazi’s heart craved to buy with that silver. At the end, we have two flawed believers: Naaman and Gehazi. The way Elisha states the curse in 2 Kings 5:27 demands that we note the comparison/contrast. Gehazi has been given more, but is bearing less fruit. Of him to whom much is given, much is required. If you’re reading and using this devotional, it’s likely that much has been given to you. Don’t seek comfort in sin by looking away from God; rather, seek to resist your remaining sin by looking to the God Who sees you and helps you.

In what situations are you tempted to forget that the Lord sees you? For you personally, what does your heart desire that is in competition with desiring to please the Lord? With whom, specifically, do you need to be more understanding? From whom, specifically, should you have higher expectations?

Sample prayer: Lord, You see us and You know us. We thank You for Your longsuffering and mercy with us, but of us to whom so much has been given, certainly much is required. Forgive us for enabling the idolatry of others like Naaman did with his master. Forgive us for desiring riches more than desiring to please You. Forgive us for watching out for what men see, and disregarding the fact that You see us. As You did with Elisha, conform us to Your own character we pray, in Jesus’s Name, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH273 “Break, Thou the Bread of Life”

2022.10.25 Hopewell @Home ▫ Psalm 71:1–13

Read Psalm 71:1–13

Questions from the Scripture text: What does the psalmist put in the Lord (Psalm 71:1)? What does he ask not to happen? What four things does he ask the Lord to do for him in Psalm 71:2? What does he ask God to be for him in Psalm 71:3a? What does he say that God is to him in verse 3d? What does the psalmist say he will do in verse 3b? What does he say God has given in verse 3c? What does he ask God to do for him in Psalm 71:4? What three things does he call his attacker? What is the Lord Yahweh to the psalmist (Psalm 71:5)? Since when? What had God done for him, since when (Psalm 71:6a–b)? How does the psalmist respond (verse 6c)? How have people responded to the psalmist’s distress (Psalm 71:7a)? But what is God to him (verse 7b)? With what two things will his mouth be filled (Psalm 71:8)? What does he ask God not to do (Psalm 71:9a)? When? What else to do (verse 9b)? When? Who else are doing what to the psalmist (Psalm 71:10a)? What are they doing to him (verse 10b)? What are they doing with each other? What do those enemies say has happened to the psalmist (Psalm 71:11a)? What do they think they are therefore free to do (verse 11b)? What does the psalmist ask God not to do in Psalm 71:12a? What does he ask God to do (verse 12b)? What does he ask God to do to the enemies in Psalm 71:13a? In verse 13c? What two ways does he describe him (verse 13b, d)?

How do older believers pray when under serious threat and attack? Psalm 71:1–13 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these thirteen  verses of Holy Scripture, the Holy Spirit teaches us that those who have learned, by both doctrine and experience, that the Lord is their strong refuge resort to Him all the more in old age.  

There is no superscript for this Psalm. As is often the case, this is because it continues the thought or theme from the previous Psalm (70). The psalmist is under attack and crying out to God not only that He would deliver him (Psalm 71:2, 4,Psalm 71:4 Psalm 71:12) and be his refuge (Psalm 71:3, Psalm 71:5), but also that He would put to shame the enemy (Psalm 71:13). Putting the enemy to shame in verse 13 dovetails with the psalmist’s plea for himself in Psalm 71:1.

Trouble in old age. The difference here is that the psalmist is now elderly (Psalm 71:9). It is his time of old age, when his strength is failing. But it is earthly-minded to think that the believer is at greater disadvantage now than before. For God has not declined with age. God’s strength is not diminished. The refuge, help, and deliverance of the believer is as strong as ever.

Help from the womb. One way to remember that our former youth was not our strength is to follow that line of thinking a little further back than our early twenties or late teens. The holy logic here is that when he was in the womb (Psalm 71:6a, more literally), the Lord was making him to stand—so that he was only brought out of the belly when the Lord did it (verse 6b).

Remember when you were young and strong? Then remember instead when you were younger and even more helpless than now! In particular, remember who your God is. At that time, He was the God who saves you through no actions of your own. But over time, you learned that He is pleased to deliver by inclining His ear to our cries (Psalm 71:2). And, you learned that He is pleased to deliver through our continual turning to Him (Psalm 71:3). 

But He was delivering you before you learned to cry and before you learned to turn. The crying and turning themselves were things that His grace taught your heart to do!

Praise in youth, old age—continually. This brings us at last to the purpose of all this sustaining and delivering: displaying the Lord’s praiseworthiness. And the purpose of all this teaching our mouths to cry and hearts to turn: teaching the same mouths and hearts to praise.

What is the outcome of being sustained even from the womb (Psalm 71:6a–b)? “My praise is continually of You” (verse 6c). What is the desired outcome of deliverance from the current situation (Psalm 71:7)? “Let my mouth be filled with Your praise, Your glory all the day” (Psalm 71:8).

Suddenly, we have a new understanding of the troubles (and even attacks) in old age: they are the backdrop for new displays of continued faithfulness and thus the provocation for renewed response of thankful praise. The attackers’ temporary success will turn to being confounded and consumed.

What troubles/attacks are you under? What life-long experience since the womb does this continue? What habits and practices in your life show a right response? How long should this continue?

Sample prayer:  Lord, You sustained us from our mothers’ wombs! All our lives long, You have inclined Your ear to our pleas for help; incline Your ear now to the praise of our mouths. You taught our hearts to turn to You continually for help. Now, teach our hearts to keep turning to You in praise, in Jesus’s Name, AMEN!

Suggested songs: ARP71B “Do Not Forsake Me in Old Age” or TPH71 “In You, Lord, I Take Refuge”

Prescription, Provision, and Pattern for God’s Glorious Dwelling with His People [2022.10.23 Evening Sermon in Exodus 25:1–9]

God, Whose ultimate design for dwelling among His people is Christ, taught us—even by the construction of the tabernacle—our complete dependence upon Him for that nearness.

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

The Ordaining and Operating of a Spirit-Led Synod [2022.10.23 Morning Sermon in Acts 15:1–17]

The Spirit answers difficult questions of faith through councils of elders who work through the issue theologically, under Scripture.

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

Biblical Theology of the Diaconate (8): Diaconal Aspects of the Church in the Patriarchs [2022.10.23 Sabbath School]

As the Lord begins to separate His church from the world, one of their distinguishing characteristics is knowing God’s goodness in earthly provision and showing God’s goodness in stewarding that provision.(click here to DOWNLOAD mp3/pdf files of this lesson)

Theology Simply Explained — WSC58, The God of Holy Time and All of Our Time

Pastor walks his children through Westminster Shorter Catechism question 58—especially pointing out that by setting apart some of our time as holy unto Him for worship, the Lord lays claim to wise and proper use of all our other time as well. WSC58: What is required in the fourth commandment? The fourth commandment requireth the keeping holy to God such set times as He hath appointed in His Word; expressly one whole day in seven, to be a holy sabbath to Himself.(click here to DOWNLOAD mp3/pdf files of this lesson)