Posts tagged #worship

Treasuring God's Truth in Your Heart

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1 John 2:18-19: God’s Good Purging

1 John 2:18-19: Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. [1]

 Some words can only be described as “theological grenades”: words that spark a series of often conflicting opinions. One of those words is “antichrist” and it is in verse 18. Why does John mention one antichrist then several in the same verse? John is helping us see that the antichrist is someone who denies Jesus Christ’s deity and work. [2] Verse 19 reveals these antichrists have come from the church. [3] This does not mean that the church is erroneous, but that there are people who are not saved in church. [4] The reality that unbelievers are in church, and they will leave and spread their sin should not alarm true Christians. [5] Rather, God’s purging His church calls real believers to thank God for His work in giving them salvation and perseverance, and to guard the church. [6]

 If John called his readers to rejoice in Christ’s salvation and to vigilance over doctrine years ago, how much more so should we? [7] We fail to love when we let someone live in improper doctrine. [8] While this is not ground for theological bullying, we cannot be cowards either. [9] One of the most loving things we can do is joyfully tell others about their need for Christ, as someone else lovingly told us.


This blog was written by Seth Dunn

[1] The Holy Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2016), Logos Bible Software. All Scripture references will be ESV unless noted otherwise.

[2] 1 John 2:22. See also John Calvin. Commentaries on the Catholic Epistles. Trans. and ed.: John Owen. (Grand Rapids, MI: Baker Book House, 1979), 190-191.

[3] Calvin. Commentaries on the Catholic Epistles, 191.

[4] Calvin. Commentaries on the Catholic Epistles, 191-192.

[5] Calvin. Commentaries on the Catholic Epistles, 192.

[6] Calvin. Commentaries on the Catholic Epistles, 192.

[7] Calvin. Commentaries on the Catholic Epistles, 191.

[8] Bruce K. Waltke. The Book of Proverbs: Chapters 1-15. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 440-441.

[9] Charles Bridges. A Commentary on Proverbs. (Carlisle, PA: The Banner of Truth Trust, 2008). 87.

Treasuring God's Truth in Your Heart

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1 John 2:14-15: Undivided Love

1     John 2:14-15: I write to you, fathers,

because you know him who is from the beginning.

       I write to you, young men,

because you are strong,

and the word of God abides in you,

and you have overcome the evil one.

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. [1]

 If a husband told his wife, “I love you and this person I met online” would you believe him? No! Similarly, you would not believe a Christian who said they loved the Trinity but lived like the world. That is John’s message in verses 14-15. [2] John’s repetition in verse 14 reinforces the importance for spiritual fathers to continuing growing in Christ, and that young Christians only conquer through devotion to God and His Word. [3] Verse 15 clarifies that if we live in the things the LORD hates we cannot please Him. [4]

 Do you view Jesus as so holy and worthy that you want to be more like Him? Everyone could grow in this area, but if it is not a concern to you then you should be worried about your soul. Claiming to love God while walking in darkness is a dangerous lie for your soul. [5] If you are a Christian struggling to love God, pray that He would renew your love and He will gladly send His Holy Spirit to help you. Speaking to your pastor can also help, especially if there are worldly loves pulling you from Christ. If you are not a Christian, know that your love for what God hates results in death. [6] You can have life by confessing your sinful loves and need for Christ’s perfect work. When you embrace Christ, your affections for the things that are killing you will decrease, and your love for the Triune God will increase.


This blog was written by Seth Dunn

[1] The Holy Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2016), Logos Bible Software. All Scripture references will be ESV unless noted otherwise.

[2] John Calvin. Commentaries on the Catholic Epistles. Trans. and ed.: John Owen. (Grand Rapids, MI: Baker Book House, 1979), 187.

[3] Simon J. Kistemaker. New Testament Commentary: Exposition of the Epistle of James and the Epistles of John. (Grand Rapids, MI: Baker Book House, 1986), 268.

[4] Calvin, Catholic Epistles, 187.

[5] 1 John 1:5-10.

[6] Romans 6:23.

Treasuring God's Truth in Your Heart

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Psalm 27:7-8: True Prayer

Psalm 27:7-8: Hear, O Lord, when I cry aloud;

be gracious to me and answer me!

            You have said, “Seek my face.”

                        My heart says to you,

“Your face, Lord, do I seek.”  [1]

 

After seeing the confidence in verses 1-6 you might read this passage and think: “David, what happened?” David prays so passionately because he knows prayer communicates with the Triune God Who hears. [2] Verse 8 teaches us to listen to God’s call to seek Him, and shows David’s heart in his quick response to seek the LORD. [3]

 

When we pray we can have the same assurance that we will be heard, and should expect to be heard. [4] Do we pray that way? When pain strikes, and the way we understand the world is rocked, do we pray expecting God to answer? If this is an area where you struggle, or if you are in a hard season where you need wisdom, please pray this whole Psalm regularly. Lord willing, Psalm 27 will teach you David’s confidence, earnestness, and seeking the Trinity as you pray to the God Who hears because of His Son Jesus Christ. [5] Notice: David does not appeal to His righteousness but looks to what God has said. Pray confidently because Jesus has reconciled us who were God’s enemies. [6] Your life does not need to be in order. You do not need to be perfect. Come to Christ, and you have everything you need to pray.

This blog was written by Seth Dunn

[1] The Holy Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2016), Logos Bible Software. All Scripture references will be ESV unless noted otherwise.

[2] C.H. Spurgeon. The Treasury of David, Containing An Original Exposition Of The Book Of Psalms; A Collection Of Illustrative Extracts From the Whole Ranger Of Literature; A Series Of Homiletical Hints Upon Almost every Verse; And Lists Of Writers Upon Each Psalm In Three Volumes, Vol., 1 Part 2: Psalm XXVII to LVII. (Peabody, Mass: Hendrickson Pub, 1876), 4.

[3] Spurgeon, Treasury, 4.

[4] Spurgeon, Treasury, 4. See also 2 Kings 19:14-37; 2 Chronicles 20.

[5] Hebrews 4:14-16.

[6] Romans 5:10-11.

Purposeful Praise: Making Sense of Congregational Singing

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The God of Abraham Praise: Our March Doxology

Fittingly, our hymn “The God of Abraham Praise” was inspired by a Jewish doxology. Tradition holds that Methodist preacher Thomas Olivers attended a service at the Great Synagogue of London at some point in 1770, where he heard the celebrated singer Meyer Lyon leading the congregation in the Yigdal prayer. Lyon generously shared his music with Olivers, who composed a hymn to it. (Here’s a video of a modern version of the Jewish hymn.)

The text of “The God of Abraham Praise” may also be loosely based on the Yigdal. Yigdal literally means “may he be magnified,” and—as you may have guessed—it’s the first word of the prayer in Hebrew. The entire prayer is a 14th century adaptation of a creed written by the philosopher Maimonides, the most significant medieval Jewish thinker.

Whether or not Olivers intended to paraphrase the Yigdal text, the lyrics of verse 6 constitute an explicitly Christian doxology. Where the Yigdal stresses only God’s unity—his “inscrutable and infinite … Oneness”—Olivers’s hymn takes care to praise our one God in three persons: “Hail, Father, Son, and Holy Ghost!”

Verse 6 also reflects the Revelation imagery of all the saints eternally praising God before his throne in heaven. Remember “Holy, Holy, Holy,” in which we join this congregation, echoing the words of the cherubim of Revelation 4:8. Verse 5 of “The God of Abraham Praise” sets up this same scene for us: “On Zion’s sacred height his kingdom [God] maintains, and glorious with his saints in light forever reigns.” So when verse 6 refers to “the whole triumphant host,” it means all believers—past, present, and future—singing together in heaven.

The second half of the verse makes this personal: “Hail, Abraham’s God and mine! I join the heavenly lays [songs] …” The same God who called Abraham out of his city to the promised land has called us to participate in his kingdom today.

This blog was written by Corrie Schwab

Purposeful Praise: Making Sense of Congregational Singing

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Gloria Patri: Our February Doxology

Our February doxology, the Gloria Patri, happens to be one of the oldest continuously sung doxologies in the Christian tradition.* At least one record suggests that the first half appeared before A.D. 100, and the entire text has been chanted since the fourth century at latest. Today it is regularly sung all over the world in Catholic churches, in Eastern Orthodox churches, and in countless Protestant churches.

For the non–Latin scholars among us, the doxology’s title—Gloria Patri—is simply the first line in Latin, “Glory be to the Father.” The first half of the song, “Glory be to the Father, and to the Son, and to the Holy Ghost,” reflects the language of the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” When we sing this we’re affirming our identity as disciples.

When we sing the second half, we’re affirming the Trinity by acknowledging that Christ and the Holy Spirit are eternally deserving of glory alongside God the Father—past, present, and future. Indeed, this line was probably added during the Trinitarian controversies of the early church, when this hymn may have served as a sort of “fight song” for orthodox Christians!

The last phrase of the doxology (well, not counting amen) is particularly interesting. The phrase we sing as “world without end” is a translation of the Latin in saecula saeculorum, which in turn is a translation from Greek. In both Latin and Greek, the phrase literally means unto ages of ages, and is normally translated to English as forever and ever. You may be familiar with this phrase: it occurs many times in the New Testament, including 12 times in Revelation. For instance, “Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen” (Rev. 7:12).

So the second half of the Gloria Patri encompasses all of Scripture, in a sense: from “in the beginning” (Gen. 1:1) to “forever and ever” (a continual refrain in Revelation, finally in Rev. 22:5).

 

* Here’s a challenge: find an even older doxology! Remember, doxology simply means a brief expression of praise to God. By this definition, any Scripture passage that praises God counts as a doxology. If you consider only doxologies that are sung by churches today, what’s the oldest doxology you can find? Please share your discoveries in the comments.

This blog was written by Corrie Schwab

Purposeful Praise: Making Sense of Congregational Singing

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Holy, Holy, Holy-Our January Doxology

When I was a child, if you had asked me to sing a doxology I would have used the following words: “Praise God from whom all blessings flow; praise him all creatures here below; praise him above, ye heavenly host; praise Father, Son, and Holy Ghost.” Thousands of English-speaking congregations around the world treasure this poem and sing it regularly. Yet the term doxology does not refer to these specific words; it simply means a brief expression of praise. The word is derived from the Greek doxa, meaning glory, and logos, meaning word or speaking.

Verse 4 from “Holy, Holy, Holy!” makes an excellent doxology. Note how the traditional words cited above urge God’s earthly and heavenly creatures to praise him: “praise him all creatures here below; praise him above, ye heavenly host.” When we sing “Holy, Holy, Holy!” we join the chorus of creaturely voices already singing God’s praise on earth and in heaven.

“Holy, holy, holy” echoes the refrain of the cherubim John saw in his vision of heaven, endlessly praising God from before his throne: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” (Rev. 4:1). Isaiah similarly saw a vision of seraphim before God’s throne crying “holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Is. 6:3). These passages lend even more of their imagery to verse 2 of the hymn, which not only pictures the cherubim and seraphim worshipping God, but also refers to “all the saints … casting down their golden crowns before the glassy sea”—the calm-as-crystal sea John describes in front of God’s throne (Rev. 4:6).

John’s “twenty-four elders” who “cast their crowns before the throne” (Rev. 4:10) represent all the saints—that is, the complete church past and present, two-times-twelve suggesting the twelve tribes of Israel and the twelve apostles. As Andy Styer explained in week 5 of his Revelation class, Revelation 4 reminds us that God is receiving the worship he is due right now, in heaven, by the whole gathered church and all the angels. So when we sing our doxology to God, this is the congregation we are joining.

And what do we join all God’s works in calling him? “Merciful and mighty,” and—most emphatically—“holy, holy, holy.” We tend to think of holiness as synonymous with righteousness, but it more properly refers to being set apart: a holy object is set apart from common use, and a holy person is set apart from common existence (including sin). To call God “holy” is to acknowledge his transcendence and his absolute superiority to his creation.

Finally, who is the God we are praising? Our God has graciously identified himself to us in his three persons, and so we take care to address our praise to the Trinity explicitly.

This blog was written by Corrie Schwab

Posted on January 11, 2019 and filed under About Proclamation.

Purposeful Praise: Making Sense of Congregational Singing

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What Child Is This: All Hail the … Baby?

It’s easy to forget just how incongruous Christ’s birth must have seemed at the time. The long-awaited Messiah, the son of David, the king with angel heralds—introduced as a helpless infant sleeping in a feeding trough! And of course that incongruity pales in comparison to the paradox that this human child was God himself.

The question-and-answer format used in “What Child Is This” serves to revive our sense of awe and wonder at Jesus’s identity. Each verse juxtaposes signs of Christ’s majesty with signs of his humble position. I’d like to focus on the carol’s second verse, which is packed with meaning.

Why lies he in such mean estate, where ox and ass are feeding?

Mean estate means a humble, lowly, or impoverished condition. This phrase brings to mind Mary’s hymn of praise (the Magnificat), in which she glorifies God for singling her out for blessing: “he has looked on the humble estate of his servant” (Luke 1:48). It also brings to mind Paul’s meditation on Christ’s humility: Jesus, “though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Phil. 2:6–7). (More on this later.)

Good Christian, fear; for sinners here the silent Word is pleading.

In normal syntax, this sentence might run something like this: “Fear, Good Christian, because the silent Word is pleading for sinners!” The Word refers to Christ, identified as the “ultimate truth” sought by Greek philosophers—though they conceived of the Word as an impersonal force. In his very personal role as the mediator between God and his people, Christ pleads our case before God’s judgment seat (Rom. 8:34). And what does Jesus plead? He pleads for God to show us mercy because he (Jesus) has satisfied God’s law on our behalf. This is why, even as a speechless baby, the then-silent Word was pleading for sinners by his righteous life.

Christ’s accomplishment should inspire fear, in the sense of reverential awe of God.

Nails, spear, shall pierce him through; the cross be borne for me, for you …

Going back to Philippians 2, “And being found in human form, [Christ] humbled himself by becoming obedient to the point of death, even death on a cross” (v. 8). Becoming human wasn’t enough, becoming a helpless baby wasn’t enough, even becoming a poverty-stricken, homeless baby wasn’t enough. Jesus came to endure the most shameful death imaginable.

And now we come to the answer to the question posed in the first line of this verse: the reason for Christ’s “mean estate,” the explanation for the incongruity of God the Word as a human baby destined to be crucified, is that he bore all these things out of love “for me, for you.”

Hail, hail the Word made flesh, the babe, the son of Mary.

Our response is decreed by Philippians 2: “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (v. 9–11). In the last line of the carol’s second verse, as in the last lines of the other two verses, we urge creation to join this chorus.

This blog was written by Corrie Schwab

Purposeful Praise: Making Sense of Congregational Singing

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O Come, O Come Emmanuel: It’s All in the Name

Since (at latest) the eighth century, Christian churches have been using a set of call-and-response chants known as the “O Antiphons” during the Advent season. Now, if you’re like me, you’re probably wondering whether the O Antiphons come after the N Antiphons. But “O” in this case doesn’t signify a letter of the alphabet; rather, it’s a one-letter word that indicates direct address. Each chant addresses Christ using a title related to an Old Testament prophesy of the Messiah’s coming. For instance, the final chant begins with “O Emmanuel.”

The original seven Latin chants are still recited in Catholic churches during Advent, but many centuries ago five of them were converted into the hymn we know as “O Come, O Come, Emmanuel,” with the verses rearranged to put Emmanuel first.

“O come, O come, Emmanuel” makes a great first line (and a great title) because it’s a play on words. Since Emmanuel means God with us, the first line is essentially calling on God-with-us to come to us: the answer is in the request. The name Emmanuel first appears in the prophesy of Isaiah 7:14: “The Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”

The hymn’s second verse begins “O come, O come, thou Lord of might” and goes on to highlight Christ’s identity as God the majestic lawgiver. Lord in English (and the corresponding dominus in Latin) is usually used to translate two of God’s names: his title Adonai, which indicates his sovereignty and power, and his name Yahweh, which declares his self-sufficiency. The Latin version of our hymn actually uses the word Adonai. The prophesy in view, however, seems to be Isaiah 33:22, where Lord is a translation of Yahweh: “For the Lord is our judge; the Lord is our lawgiver; the Lord is our king; he will save us.”

The third verse calls Christ “Rod of Jesse.” Rod here means shoot or branch: “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit” (Isaiah 11:1). But the English translation also lets us envision the rod as something that can physically beat down Satan’s tyranny. Jesse, of course, was King David’s father, so this title indicates that Christ is the heir of David, rightful king of God’s people. By referring to Jesse rather than David, though, Isaiah not only states that the Messiah will be David’s heir, but also suggests that he will be at least as important as David.

The fourth verse refers to Christ as Dayspring and highlights his role as comforter. Dayspring is a delightfully picturesque word for the dawn, and the rest of the verse reflects Isaiah 9:2: “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.”

The fifth and final verse begins “O come, thou Key of David,” and asks Christ to bring us safely home. Key of David refers to Isaiah 22:22, where Isaiah prophesies about God’s servant, a man named Eliakim: “I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open.” A further reference to the key of David in Revelation 3:7 makes it clear, however, that Eliakim prefigures Christ, “the holy one, the true one,” who has ultimate authority over who enters God’s house.

The refrain at the end of each verse switches from addressing Christ to addressing Israel (i.e., God’s people): “Rejoice! Rejoice! Emmanuel shall come to thee, O Israel.” Again, calling Christ Emmanuel reminds us that he is already with us even as we ask him to come. Indeed, the season of Advent brings into sharp focus the already-not-yet state of our Christian life: we anticipate Christ’s second coming even while we remember how he already arrived and redeemed us, just as we long to fully experience God’s kingdom even while we know we’re already living in it.

And what gives us assurance that Christ will come again and fulfill all the promises about him? It’s in his nature—in his very name.

This blog was written by Corrie Schwab

Treasuring God's Truth in Your Heart

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Psalm 96:1-3: Belt It Out:

Oh sing to the Lord a new song;
    sing to the Lord, all the earth!
Sing to the Lord, bless his name;
    tell of his salvation from day to day.
Declare his glory among the nations,
    his marvelous works among all the peoples!

Perhaps you have had the experience (good or bad) where friends hears a song on the radio they like so much they turn it up, and belt their cover of the song. What makes people sing? What inspires people to “grace” you with ear piercing notes?

Psalm 96, and all of Scripture, teaches that God’s greatness is song worthy. The Bible praises God for Who He is,[1] His creation that praises Him back,[2] and for salvation.[3] The salvation and works that God is praised for often carry an idea of awe-inspiring deliverance, and can be spiritual. [4]

This salvation should make us sing because we do not deserve it. When we look at who we are, and what we have created, we find ourselves inferior and rebellious to God. [5] In our wickedness, Christ has died to deliver us. All shortcomings, shame, and sin are removed for those who believe in Christ. [6] If you are a non-Christ, know that if you confess Him as your only means of salvation you will have cause for singing. If you are a Christian, unashamedly belt the salvation that has been given to you so others can sing with you.

This blog was written by Seth Dunn

[1] 1 Chronicles 16:26-33; Psalm 8:1 & 9, 29:1, 30:4.

[2] 1 Chronicles 16:9, & 23-25; Psalm 19:1-6, 97.1, 98.7-8, Is. 42.10, Is. 60.6.

[3] Psalm 27:1, 40.3, 71:15 & 17, 92:9, 98:1-3 & 9, 145:12, Is. 25:9, 52:7, Revelation 5:9, 15:3.

[4] Hamilton, Victor P, et. al. Theological Wordbook of the Old Testament, Vol. II. Ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke. (Chicago, IL: Moody Bible Institute, 1980), 732, and Beale, and Carson, D.A. Commentary on the New Testament Use of the Old Testament.” Edited by G.K. Beale and D.A. Carson. (Grand Rapids, MI: Baker Academic, 2007), 1102.

[5] Psalm 51:5, Romans 3:9-20.

[6] Psalm 130:3-8, Luke 24:44-49, Acts 2:29-36, etc.

Tresuring God's Truth in Your Heart

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Psalm 40:5: Proper Worship

You have multiplied, O Lord my God,
your wondrous deeds and your thoughts toward us;
none can compare with you!
I will proclaim and tell of them,
yet they are more than can be told.

Disappointment is easy to find. Disappointment lurks when keys are missing, and thrives in the chasms of a broken heart. Is disappointment easily found because life does not go as planned or because our hearts worship lesser things? Counselor and pastor, Paul David Tripp, defines worship as “[our] identity as . . . human being[s]. [We] were designed to worship. This means that [we are] always attaching the hopes, dreams, peace, motivations, joy, and security of [our] heart[s] to something. So you don’t just worship on Sunday; you worship your way through every day of your life” (Tripp, Sex and Money, 35). If Tripp is right, then God created us to be worshipers. Because the Fall into sin (Genesis 3), we regularly place our hopes, dreams, and peace on people, possessions, and perspectives that only God can fill (Ecclesiastes 3:11).

How does worship relate to Psalm 40:5? Psalm 40:5 depicts a heart in proper worship of the Triune God of Scripture. Because of proper worship and trust the Psalmist, King David, has hope in the face of pain and suffering (Psalm 40:1, 12, 14, and 17). Because of proper worship, David could proclaim and wait for God’s most wondrous deed: redemption through Jesus Christ (Hebrews 10:7-10). What about you? Where are your hopes, dreams, peace, motivations, joys, and securities resting today? The truth is Christians and non-Christians struggle with worshiping the right thing. The only way to escape improper worship and have lifelong hope is to rest in the redeeming work of Jesus Christ Who through His Spirit gives us all hearts like David (2 Corinthians 5:16-21).

This blog was written by Seth Dunn

Posted on January 11, 2018 and filed under Devotions.

Westminster Shorter Catechism Q&A #2

Q: What rule has God given to direct us how we may glorify and enjoy him?
A: The word of God, which is contained in the Scriptures of the Old and New Testament, is the only rule to direct us how we may glorify and enjoy him. 
2 Timothy 3:15-17: And how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. 
 

I was discussing with a fellow member at Proclamation about how important these first two questions are to our faith. Indeed, these two questions are paramount to our existence as a church. We exist to worship, glorify, and enjoy God, and Scripture alone reveals to us how we may do so. 

This question and answer emphasizes not only that the Word of God is inerrant,  inspired, authoritative, and infallible, but it also emphasizes that it is fully sufficient. The full sufficiency of the Bible is an important aspect of the doctrine of "Sola Scriptura" that we can easily forget. As Evangelicals, we are quick to emphasize (though, unfortunately, less quick these days) Scripture's authority or infallibility, but really, not much has been said about the sufficiency of Scripture. Here, though, as the catechism sums up what Paul is writing in 2 Timothy 3, we see that the Bible is the only rule to direct us how we may glorify and enjoy God. What is this saying? It is saying that in the pages of Scripture we are told how to live our lives. We are told how to worship God both privately and corporately. We are given everything within the pages of Scripture that we need for salvation, for teaching, for reproof, for correction, and for training in righteousness. 

That is it. The Bible alone has complete and final authority to guide us through the Christian life. Not human invention, not feelings, not popes and counsels, not personal revelation. Nothing but the Word of God is to be our rule to direct us how we may glorify and enjoy God. May we grow in our knowledge of the Word so that we may glorify and enjoy God in all things!