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Psalm 32 is a Psalm of David, which rejoices in the blessedness of those who have repented and embraced God’s forgiveness. As we study this Psalm together, we will consider the wonderful reality that joy comes to those who are forgiven (vv. 1–2), confessing (vv. 3–5), and prayerful (vv. 6–11).

Paul unlocks the secret to being content, no matter his circumstances. Through our study, I trust we will be encouraged, as the church at Philippi was. As G. K. Chesterton once said this: “Christians ought not to be better than other people ought to be. But they ought to be better than other people are.” Why? Because we can do all things through Christ who strengthens us. We consider three truths from Philippians 4:13: 1. Suffering Saints 2. Suffering Saviour 3. Suffering’s Secret

Spiritual maturity requires biblical corporate worship, unlike the kind experienced by the church in Corinth. Lots of people wanted to speak, but what they had to say was, for the most part, unhelpful. In chapter 14, Paul aims to set the matter right and, in doing so, helps us to see the best way to use our tongues in corporate worship. We will look at this under three headings: 1. Corporate worship must be informed 2. Corporate worship must be intentional 3. Corporate worship must be intelligible

As the early church was characterised by praying together as a part of corporate worship (Acts 2:42), as well as when there were particular needs (Acts 4:23–31; 12:1–5), so our church should be characterised. Tonight, we spend some time looking at what it means to pray without ceasing and to do so with understanding. We see: 1. We Are to Pray Dependently 2. We Are to Pray Deliberately 3. We Are to Pray Devotedly

Whether the Beatles understood the nature of true love is highly questionable, but they weren’t far off the mark when they sang, “All you need is love.” The church at Corinth needed to learn this. And perhaps so do you and I. To help us to see, savour, and seek this love, we will study 1 Corinthians 13:8–14:1a under three headings: 1. The Permanence of Love (13:8–12) 2. The Pre-eminence of Love (13:13) 3. The Pursuit of Love (14:1a)

Disciples of Christ are called to focus on one main priority: seeking God’s kingdom and his righteousness above all else in this fallen world. There are two elements to this priority in Matthew 6:33: 1. A Divine Priority (v. 33a) 2. A Divine Promise (v. 33b)

The psalmist prayed that God would open his eyes to behold wonderful things out of his law. This is a prayer that God’s people do well to pray today.

The resurrection is not only the cornerstone of our faith and hope for eternity, but by it we experience power to live and endure suffering to the glory of God here and now. We consider Paul’s words under three broad headings:   1. Knowing God (vv. 1–10a) 2. The Power of the Resurrection (v. 10b) 3. The Resurrection of the Saints (v. 11)

The gospel is a simple message that calls for a simple response with eternal consequences. It is a choice between life and death: We acknowledge Christ and live or deny Christ and die. We see the dynamic between acknowledging or denying Christ played out in four scenes in Mark 15:21–39:   1. The man who acknowledged Jesus (v. 21) 2. The people who denied Jesus on the cross (vv. 22–32) 3. The Father who denied Jesus on the cross (vv. 33–38) 4. The Roman Centurion acknowledged Jesus on the cross (v. 39)

What makes the Lord’s Supper so special? Of course, there is much we can say to answer that question, but why did Jesus leave us with a meal? What is so significant about the fact that the second sacrament of the church is a meal? When we survey the Bible’s examples of meals and look especially at meals in the Gospel of Luke, we learn three truths: Meals involve fellowship; fellowship requires reconciliation; and reconciliation produces fellowship. When we understand that, we can join in with the angel in Revelation 19:9: “Blessed are those who are invited to the marriage supper of the Lamb.”

Paul wanted his young disciple, Timothy, to remember the charge he had given him to guard the good deposit of the gospel. In 2 Timothy 1:6–7, he issues a twofold reminder as he reiterates this charge: 1.⁠ ⁠A reminder to attend to the gift he received (v. 6) 2.⁠ ⁠⁠A reminder to act on what he was called to do (v. 7)

As we continue our journey through Africa’s most popular verses, we come to Paul’s famed words to the Roman church in Romans 12:2. Rightly interpreted, this verse shows us that true worship flows from a renewed mind.

Mark 11 begins a long section (11:1–15:47) detailing the events of Passion Week, commencing with what is often called Psalm Sunday. As Jesus approaches the walls of Jerusalem, the crowd accompanying him cries out, “Hosanna!” What they supposed would be a triumphal entry would at first be a traumatic entry. We will study this entry with a view to sharing in the blessing that Jesus secured for those who enter with him. 1. Messianic Expectations (11:1–10) 2. Messiah’s Examination (11:11–19) 3. Messiah’s Exhortation (11:20–26) 4. Messiah’s Expectation (11:27–12:12)

God’s global decree is that “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Habakkuk 2:14). We were encouraged last week that this is the mission of the local church. When it comes to this mission, local is lekker while the goal is global. Philippians 4:10–20 reveals three principles related to meaningfully supporting this mission: 1. Providential Resource (vv. 10–18) 2. Personal Relationship (vv. 14–18) 3. Promised Resupply (vv. 19–20)

The whole mission of the whole church is to take the whole gospel to the whole world for the whole person. This is God’s mission, and we have been commissioned to be on mission for him. Thankfully, his mission in this world is relentlessly advancing and there is no power or government or Satanic scheme that can stop it from covering all the ends of the earth. Habakkuk both promises the ultimate victory of God’s mission and serves as a model for how we should respond to the conditions in the world around us as we carry out his commission.

Zionism is one of the great challenges to gospel advance in South Africa today. Sipho Mfusi has ministered for years among the Zionist people and, in this sermon, he brings some insight, from Mark 12:28–34, into the nature of Zionism and offers some counsel as to how to effectively minister the gospel to Zionists.

The Great Commission demands obedience from Christians and Christian churches, but it can be easy to forget that our obedience should be Christ-centred obedience. It can be easy, in the bustle of church planting ministry, to leave Jesus on the fringes. Karabo Msiza, pastor of Central Baptist Church in Rustenburg, offers four important principles to help us keep Jesus at the centre of missions: (1) Show up to meet with Jesus (vv. 16–17); (2) Believe in Jesus’ authority (v. 18); (3) Do all Jesus says (vv. 19–20a); and (4) Have comfort in Jesus’ assurance (v. 20b).

Athi Mgqibelo, pastor of Vaal Reformed Baptist Church in Vereeniging, speaks from Matthew 9:35–10:33 on six necessities for church planting in South Africa. God has called his church to the difficult task of planting churches by preaching the gospel. Faithfulness to this task will require compassion (9:35–36), prayer (9:37–38), calling and sending (10:1–6) and proclamation (10:7–15), might invite persecution (10:16–25), and can only be carried by by reliance on divine sovereignty (10:26–31).

What’s love got to do with it? Well, everything. When it comes to one’s relationship with the Lord and with one another in the local church, love has everything to do with both salvation and service. The major lesson of 1 Corinthians 13 is that the Spirit’s ordinary grace excels extraordinary gifts. We will study this under three headings: 1. The Priority of Love (vv. 1–3) 2. The Personification of Love (vv. 4–7) 3. The Permanence of Love (v. 8a)

When it comes to historical books like Joshua (and also to many of the prophetic books), there are at least three audiences to consider. As we consider these three audiences in Joshua 1:6–9, we find the exhortation to be strong and courageous three times. When this exhortation is considered in light of three audiences, the repetition helps us to see how we can embrace the principles of the text for us today. We find three principles at play: 1. Strong and Courageous to Believe God’s Promises (v. 6) 2. Strong and Courageous to Obey God’s Precepts (vv. 7–8) 3. Strong and Courageous to Enjoy God’s Presence (v. 9)

God’s revelation drives us to a humble acknowledgement of who he is and who we are without him. In Psalm 19, God, through David, offers us self-revelation, which causes us to ascribe greatness to him. We will consider this text under three broad headings: 1. ⁠The General Revelation through God’s Creation (vv. 1–6) 2. ⁠⁠The Specific Revelation through God’s Word (vv. 7–11) 3. ⁠⁠The Response after the Revelation (vv. 12–14)

In Mark 10:28–30, Jesus gives to his disciples, who had left all to follow him. In return, Jesus gave them a wonderful promise about how the church can be a family. In this text, we learn something about what we, as Christians, are called to leave, what we, by his grace receive, and what we provide.

Ever since the first week of creation, God has been preparing a body in which to dwell and through which to reveal his glory. That body is now the church of the Lord Jesus Christ, and each member is gifted by Christ, through his Spirit, to contribute in building it up. The Christian is called to body building. Paul addresses this in our passage under three broad themes: 1. An Immersed Body (vv. 12–13) 2. An Interdependent Body (vv. 14–26) 3. An Intentional Body (vv. 27–31)

There are many things regarding God’s sovereign purpose that we don’t understand and might never understand this side of eternity, but right here, in Romans 8:28, we have a revealed truth, a sure promise that we can hold on to. We will consider two broad things about this promise: 1. The Promise Declared 2. The Promise Qualified

As we continue to zoom in on Africa’s most loved (but, sadly, most abused) Scripture verses, and try, with God’s help, to rightly divide the word of truth, we come to spend time in Jeremiah 29:11, a glorious promise for the people of God when we look at it with eyes of faith. In this study, we aim to clear away some unbiblical flotsam and glory in God’s grace through Jesus Christ.

Anxiety, worry, and fear are experienced by people of every age, gender, and background. It is no wonder that Philippians 4:6 made the YouVersion’s top ten list of favourite Bible verses in Africa. Some might see this verse as a cure-all: a mantra that, when quoted, causes all worry to depart. Some might assume that to pray when tempted to worry guarantees that all worrisome situations will go away. Others might view this verse as proof that all anxiety is sinful and hence prayer is vital. Still others might view this verse as teaching us that, amid our anxiety, we should pray. That is, some may interpret it as an encouragement to what I want to call faithful anxiety. Let’s learn and live this well-known text.

The church in Corinth was experiencing division due to both social (11:17–34) and spiritual stratification (chapters 12–14). Having addressed the matter of “spiritual things” in 12:1–6, Paul begins in vv. 7–11 to teach the church about spiritual gifts and, practically, how they are for the purpose of corporately confessing, conforming, and communicating the lordship of Jesus Christ. He instructs concerning: 1. The Expression of the Spirit (v. 7) 2. The Effect of the Spirit (vv. 8–10) 3. The Empowerment of the Spirit (v. 11)

The book of Isaiah is known for its majestic view of God: his power over the nations; his judgement of sin; and the vindication of his righteousness. All the more striking, then, is the truth communicated to us in Isaiah 41:10. This well-known verse speaks so personally of God’s loving and protective relationship to us. Yet, if we’re not careful, we may confuse God’s care for us with his indebtedness to us. Studying this verse in context will help us appreciate it more, for it teaches us the significance of being loved by the one whose wrath we deserve.

In 1 Corinthians 12–14, Paul is concerned with the reformation of corporate worship in a church, which was largely disregarding the Spirit’s ministry of pointing believers to the lordship of Jesus Christ. Therefore, in 12:1–6, he begins a long discourse on the essence of what it means to be “spiritual.” We will study this under three headings: 1. Ignorant Worship (vv. 1–2) 2. Intelligent Worship (v. 3) 3. Instructive Worship (vv. 4–6)

One of the challenges faced by conservative, evangelical churches in our day is the mishandling of Scripture. When Paul wrote to Timothy, instructing him to “rightly handle the word of truth” (2 Timothy 2:15), he was cautioning his readers to handle God’s word with care. He was exhorting his readers to handle God’s word with care by accurately interpreting it and appropriately applying it in their lives. The Bible is not to be treated as a talisman but as God’s self-revelation, which leads us to God’s full and final revelation in Jesus Christ.

The church at Corinth had ruined the rite of the Lord’s Supper and, in this passage, Paul provides the remedy. He tells them to sober up to the seriousness of the Supper and the consequences of not doing so. We will look at three important points that should help us get real about this meal. 1. Get Real about Worthship (v. 27) 2. Get Real about the Warning (vv. 28–32) 3. Get Real about Waiting (vv. 33–34)

Our faithlessness in covenantal relationships stems from losing sight of our God-given purpose and mission. Malachi 2 shows how losing sight of God’s glory leads to the destruction of every other relationship because we live contrary to God’s wisdom by default. Malachi exhorts the people of God to guard their spirits if they will avoid destruction. We consider, from these verses: 1. An argument from the greater to the lesser 2. The mission of marriage (and all Christian relationships) 3. The detriment of the faithless

The church at Corinth was guilty of worldly division over social differences. This reared its ugly head in various way, including mistreating poorer members when it came to the Lord’s Supper. Though the Lord’s Supper was intended by our Lord to be a remembrance of the gospel story, some in the congregation were telling a different story. They needed to be corrected and to get on the right page of the story. We will study this passage under three major headings: 1. Rebuking the Saints (vv. 17–19) 2. Ruining the Supper (vv. 20–22) 3. Remembering the Story (vv. 23–26)

As we enter a new year, headlines suggest that there is plenty of bad news on the immediate horizon for South Africa. Neither prosperity nor peace is being prophesied. And yet for the Christian, we can—we must!—have peace on this troubled earth. Psalm 29 points us to this peace, which moves from heaven to earth. May we be encouraged to pursue this as we study these words under three headings: 1. A Call to Worship (vv. 1–2) 2. A Call to Wonder (vv. 3–9) 3. A Call to Wellness (vv. 10–11)

The confession of confidence in God alone demonstrates deep security in the Lord in both life and death. As we study Psalm 16, we consider three things about the security we find in the Lord: 1. The Plea for Security in the Lord (vv. 1–2) 2. The Proof of Security in the Lord (vv. 3–8) 3. The Perpetual Joy that Comes with the Security in the Lord (vv. 9–11)

The story of Christmas is a true story, but one that too often becomes sentimentalised, sanitised, and/or secularised. The truth to be told is that that the Christmas story is both triumphant and tragic. It is a story of God breaking in to the darkness of a sin-cursed, and too often hopeless, world, but it is also a story filled with tragedy of suffering and persecution. Fundamentally, it is a story of God’s faithfulness. We consider this story, from Matthew 1, under four broad headings: 1. The Christmas Story is a Marvellous (and Messy) Messianic Story (vv. 1–17) 2. The Christmas Story is a Majestically Mysterious Story, (v. 18) 3. The Christmas Story is a Mercifully Miraculous Story (vv. 19–21) 4. The Christmas Story Needs to Be a Personally Meaningful Story (vv. 22–25)

The Gospel of Luke recounts the narrative of Jesus and John’s births, both which happened in extraordinary circumstances. It is in this context that Mary’s song (her Magnificat) takes place. It is a song extolling God for the great things he has done, not only for Mary or for Israel, but for all who are humble enough to plead God’s mercy. Since God has looked on the humble estate of his servants Mary and Israel, and since God assumed human flesh in Mary womb, he is worthy to be praised as the God of the humble. We consider, in this text: 1. God’s Mercy to Mary (vv. 46b–49) 2. God’s Mercy to the Humble (vv. 50–55)

David has showed that, redemptively, the Shepherd is sufficient because he is the transcendent Jehovah of his people. Moreover, he is imminent in the person of Christ, which makes him the sole source of your every living moment. We consider two truths as we reflect on how the sheep follow the Shepherd: 1. Redemptively Significant 2. Desperately Dependent

As we approach the countdown to Christmas, we examine a prophecy given by an angel to Joseph, detailing the destiny of the child to be born to Mary. Many things in life are uncertain. Many things about the Messiah had been assumed or misunderstood by the people of Israel. But this prophecy outlines, in no uncertain terms, the purpose for which the Son of God became a man. We will consider our text under four headings: 1. The Child of Destiny (v. 18) 2. The Destined Mission (v. 21) 3. The Destined People (v. 21) 4. The Destined Debt (v. 21)

The opening chapter of John’s Gospel draws attention to the marvel of the incarnation of Christ. As we reflect on God with us in Christ, John 1:9–14 helps us to answer the question, what can we do when it feels like we serve an invisible God?

Dressing “for church” used to be a major concern for those in Christendom. Perhaps not so much in our day. Nevertheless, 1 Corinthians 11:2–16 addresses this very issue, though in a perhaps surprising way. Our text offers five principles to help us think about what to wear to church. 1. ⁠Genesis Tells Us What to Wear (vv. 2–3, 7–9) 2. ⁠Our Gender Tells Us What to Wear (vv. 4–6) 3. ⁠God’s Glory Tells Us What to Wear (vv. 7–10) 4. ⁠The Gospel Tells Us What to Wear (vv. 11–12) 6. ⁠God Tells Us What to Wear (vv. 13–16)

Having been powerfully converted by the gospel of Christ, Paul was unashamed of the gospel that had converted him and confident that it was able to convert the most stubborn of sinners. We can share his unshakable confidence in the power of the gospel because the same God who created the universe and resurrected Christ is the same God who saves souls. Paul offers three reasons, in Romans 1:16–17, that we can be confident in the gospel: 1. It Has Massive Power 2. It Offers and Awesome Gift 3. Its invitation is Wide Open

The apostle Paul lived a cruciform life for the good of others, to the glory of God. He loved his neighbour because he loved his God. He cared about the ultimate good of others because he ultimately cared about God’s glory. We see this in the text before us, which we will study under three broad headings: 1. Love Your Neighbour (10:23–27) 2. Love Your God (10:28–33) 3. Live Like Your Lord (11:1)

Hebrews 2:1–4 serves as a reminder to saved Christians that they should not become complacent in their faith but should persevere in it. It emphasises the seriousness of neglecting the great salvation that has been granted to believers and underscores the importance of the evidence of salvation in the life of a Christian. While salvation is secure for the elect, believers are still called to live faithfully and obediently as a response to God’s grace. We will consider these verses under two broad headings: 1. The Command (vv. 1–2) 2. The Warning (vv. 3–4)

Paul is exhorting his readers to faithfully run the Christian race (9:24). Christians are like runners seeking the victor’s prize. To finish the race, we must bring our body into subjection and do whatever is necessary to persevere to the salvific end. We must run as though our lives depend on it—for they do! The Corinthian believers needed to run away from idolatry. As do we. We will study how to do so under three headings: 1. The Inspiration of Command (v. 14) 2. The Illustration of Communion (vv. 15–20) 3. The Impossibility of Compromise (vv. 21–22)

Worship is the only appropriate response to the revelation of God’s deepest truths. Paul begins with adoration of the heart, then theological praise, affirming that all things were made by God for God, then concludes with devotional worship. Our spirit, soul, and body belongs to the Lord, and we are no longer slaves to sin, for he paid a high price to buy us back from the slave-market of sin. We owe glory to God because of his great gracious loving sacrifice on our behalf. God gave his all for us and the only appropriate and respectful response from those he gave his all for is to glorify him. We study these verses under three headings: 1. Adoration of the Heart (vv. 33–35) 2. Theological Praise (v. 36a) 3. Devotional Worship (v. 36b)

First Corinthians 10 refers repeatedly to both the books of Exodus and, particularly, Numbers. Paul uses the history of God’s old covenant people to help God’s new covenant people. In vv. 1–13, Paul uses the past to point to the future, which is now the present. His purpose is to make the church aware so it will beware of present danger. It is for this reason that he takes them back to the future. We need this same awareness. We will study this passage under three headings. 1. Be Aware (vv. 1–5) 2. Beware (vv. 6–12) 3. Be Assured (v. 13)

Orienteering is a sport in which participants must use clues and follow instructions, while making use of tools like a map and compass, to reach a particular destination. Orienteering is very often a team sport. In many respects the Christian life can be compared to orienteering as we together follow our leader, the Lord Jesus, speaking the truth in love to reach the destination of Christian maturity. We will consider Ephesians 4:15–16 under three broad headings: 1. The Destination 2. The Route 3. The Leader

The local church is the custodian of the gospel, which of course is a matter of life and death—eternal life or eternal death. Properly stewarding the gospel includes dying to one’s rights in order to remove unnecessary obstacles to believing the gospel. In 1 Corinthians 9 Paul provides a personal example of what dying to self looks like. His example is a powerful argument for the urgency of adorning the gospel, practically demonstrating the Christian’s responsibility to live for the sake of the gospel. We will study the chapter under four broad headings: 1. The Christian’s Rights (vv. 1–14) 2. The Christian’s Restraint (vv. 15–18) 3. The Christian’s Rationale (vv. 19–23) 4. The Christian’s Race (vv. 24–27)

The extended sections of greetings at the end of Paul’s letters hardly strike most of us as conveying applicable meaning. However, Colossians 4:7–18 reveals the kinds of relationships that exist not only between Christian ministers, but all Christians. Paul was deeply dependent on others for his edification and support. We, likewise, ought to connect ourselves to the web of relationships Christ weaves us into if we are to glean support and encouragement from others.

Paul was concerned that the church in Ephesus guard the gospel deposit entrusted to it. He expressed this concern in three ways: 1. Paul’s Thankfulness for Gospel Heritage (vv. 3–7) 2. Paul’s Confidence in Gospel Suffering (vv. 8–12) 3. Paul’s Charge to Gospel Ministry (vv. 13–14)

Wrapping up the body of his epistle, Paul gives two final exhortations to the Colossians. First, he exhorts them to pray with open eyes, thereby keeping up their prayers of thanksgiving and their prayers for gospel expansion. Second, he exhorts them to walk the talk, living in such a way that helps rather than hinders their witness in the world. We all need these exhortations to keep on keeping on and so walk in Christ.

We need to learn and live out the principles of 1 Corinthians 8–10 as we wrestle with how far to exercise our personal liberty as Christians. The principle of Paul’s exhortation is simple: Your liberty to do what is permissible ends where your brother or sister’s spiritual well-being begins. In other words, permissible liberty is to be governed brotherly concern. We will unpack this as we study vv. 4–13 under three major headings: 1. A Settled Confidence (vv. 4–6) 2. A Sensitive Conscience (v. 7) 3. A Selfless Concern (vv. 8–13)

In the Corinthian culture, and in much of the Graeco-Roman culture of the day, one could not escape the ubiquitous presence of idolatry. So, how should Christians respond? Rather than merely chapter-and-versing, Paul pastorally exhorts the congregation to build one another up to overcome idolatrous participation. He begins by warning of the limitations of knowledge (vv. 1–3) and pointing to the lordship of Jesus Christ (vv. 4–6).

Last Saturday, the terrorist group, Hamas, unleashed horrible violence on Israel, sparking a new war in that region, which has, to date, killed thousands of people and injured thousands more. With the outbreak of this war has come a huge wave of prophecy pundits, wresting many Scriptures from their context, including the command to pray for peace from Psalm 122. How should Christians be thinking, and praying about this horrific war? Psalm 122 provides an answer.

In Psalm 119:136, we see the heart of someone who loves the word of God because he loves the God of the word. In this verse, which quite literally sobs with a heart for God, we are given a metric to examine our own love for God and his truth. May this metric be the means to fill our eyes with tears over those things that truly matter.

Having spent several weeks studying 1 Corinthians 7 it is clear that the subject matter is very important, but it might also seem to be very complicated. Well, while at first glance (and even after several glances!), the issue appears complicated, Paul removes all complications as he concludes his instructions in vv. 39–40. Let’s listen to Paul’s: 1. inspired instructions (v. 39) and 2. inspired intentions (v. 40)

The New Testament tells us that the Christian life is a race, and the author to the Hebrews exhorts us to fight for endurance in the race. In 12:1–2, the writer shows us three ways in which we can fight for endurance in the race of faith. 1. Fight for endurance in the race a. Remind yourself of the crowd b. Lay aside the hindrances c. Look to Jesus

God forgives sinners innumerable sins. Such gracious forgiveness should transform the forgiven person to also be a forgiving person. To fail to forgive another brother while claiming to enjoy the forgiveness of God is nothing short of hypocrisy and a cancer to the body of Christ.

Paul wrote to the Ephesian church to remind them of the grace of God that had been extended to them in Jesus Christ. This grace that they had received (and that we as believers have received) required of them (and requires of each of us) to walk worthy of our calling in Christ. God has given us his Spirit to enable us and empower us as image-bearers of his Son. Paul gives us three qualities that we should be looking for in our lives, and in each others’ lives, as evidence that the Spirit is at work in us. 1. Spirit-filled Singing 2. Spirit-filled Thanksgiving 3. Spirit-filled Submission

To marry, or not to marry? That is the question Paul addresses in 1 Corinthians 7:25–38. Even more importantly, he addresses devotion to the Lord. His concern about undivided devotion to Jesus Christ is directly related to the question of marriage and singleness. We need to hear the apostolic marriage counselling that he provides. We consider this text under four broad headings: 1. Listen to Pastoral Concerns (v. 25) 2. Consider Your Present Circumstances (vv. 26–31) 3. Remember Your Primary Calling (vv. 32–35) 4. Seek Your Parent’s Consent (vv. 36–38)

It is obvious to all that life is filled with pain and suffering. The effects of the fall and the natural energy we must expend to minister in the church take their toll. But how is it that someone like Paul could rejoice in his sufferings? That almost seems paradoxical. Colossians 1:24–2:5 explains that, if we are to rejoice in our suffering, we must remember two reasons for suffering. Our suffering is for the church and for Christ.

When God called us to salvation, he calls us to a life of faithful living under his lordship—regardless of our circumstances. We can say that, when God saves us, he expects us to bloom where we are planted. Paul addresses this in the passage before us this morning. We will flesh this text out this morning as we study it under the following headings: 1. Commanded to Bloom (v. 17) 2. Called to Bloom (vv. 18–23) 3. Content to Bloom (v. 24)

It’s common to share a prayer request with someone and to let someone know that we will pray for them. However, we rarely let others know exactly what it is we have prayed for and why. In Colossians 1:9–14, not only do we learn what Paul prays about for the Christians in Colossae, but we also learn what we should prioritise in prayer.

Some in the church at Corinth were minimising the gift of marriage through both hyper-spirituality and scriptural ignorance. Paul wanted to rescue the biblical ordinance of marriage from wrongheaded assessments and from worldly perversions. He therefore aimed to bring the shadow of the cross—the message of the cross—to bear its weighty influence on marriage. We will see this under three main headings: 1. an honourable Christian marriage (vv. 10–11) 2. a holy Christian marriage (vv. 12–14) 3. a hostile Christian marriage (vv. 15–16)

In our “Hidden Figures” series, we have highlighted several biblical examples of characters who are not prominent in Scripture yet vital to the advancement of God’s kingdom. Some were very obscure, only mentioned once. But I doubt any figures are more “hidden” than the two in our text this evening” “Joseph called Barsabbas” and “Matthias.” Very hidden indeed. These two names appear only here in Scripture and there is very little information concerning them. Yet what we are told provides enough material for them to serve as examples for disciples of Jesus Christ. We consider our text under four broad headings: 1. The Context of the Situation (vv. 12–20) 2. The Criteria of the Selection (vv. 21–23) 3. The Choice by the Sovereign (vv. 24–26) 4. The Conundrum of the Silence

Sine qua non is a Latin phrase, which refers to something without which another thing would not be possible. It refers to an essential element, which, if missing, causes the whole enterprise to fall apart. The account of the rich young ruler provides us insight into the sine qua non of eternal life, which will serve as a call-to-arms as we live lives of worship, praying that God’s kingdom would come here on earth.

The Christian is not left in the dark concerning sexual sanctity, for the Bible equips the Christian with sexual sanity. First Corinthians 7 provides what we need to think both clearly and cleanly about God’s good gift of sex: its parameters, its principles, and its practice. “Sex and the City” is to be countered by sanity in the church. In our study, we will address this by looking at the opening nine verses under the headings: 1. Sexual Morality (vv. 1–2) 2. Marital Mutuality (vv. 3–5) 3. Singular Purity (vv. 6–9)

The book of Revelation is given to us to reveal Jesus Christ. But its goal is more than academic. It reveals Christ to us so that we might worship him. In the opening verses (1:1–8), we find a revelation of the person who is worthy of worship and of the blessing that comes upon those who worship him in response to the revelation. We will study these verses under those two broad themes: 1. Revealing the person worthy of worship (vv. 1–3) 2. Revealing the blessing when you obey the revelation (vv. 4–8)

In 1 Corinthians 6:12–20, Paul gives instruction about the sanctity of the saints. In doing so he tells believers to pay attention to the importance of their bodies. And to the degree they do so, as the rest of 1 Corinthians reveals, the body of Christ is blessed. In other words, what the Christian does with his or her body effects the local body of Christ. To a large degree, the problem of sexual immorality in both the wider culture as well as within local churches is a similar challenge in our day and therefore this passage is of great relevance and importance to us.

Paul has exhorted wives, husbands, children and fathers to live unto the Lord, whether that be on Sunday or any other day of the week (Colossians 3:18–21). In 3:22–4:1, he turns to bondservants (slaves) and masters. Being a Christian in the workplace has profound implications for the way we work and the way we exercise authority in the workplace. Being a Christian under human authority doesn’t give one an excuse to cut corners. Likewise, holding authority over someone doesn’t provide an excuse to abuse that authority. Since Jesus is Lord, we ought to live as Monday Christians in the workplace.

William Carey famously said, “Expect great things from God; attempt great things for God.” Because he believed God is very great (Psalm 104:1), he attempted for God what God expected of him. And great things happened! Psalm 126 carries a similar theme and one that, in our days, we may particularly need to be reminded of. That is, God can again do great things in a church, in a life, in a nation, all for his glory. In these six verses we are encouraged to not be forgetful (vv. 1–3) and to be faithful (vv. 4–5a, 6a), with confidence that we will be fruitful (vv. 5b, 6b).

Most people today live as though the world revolves around them, but Christians, of all people, are called to a richer, deeper and ultimately more fulfilling view of life. Indeed, true living comes from recognising the greatness of God and his sovereignty over all things.

In John 21, the Lord Jesus Christ pastorally confronts Peter and predicts that he will grow old, weakening in body, yet dying a death in which he will glorify God. In other words, he will finish well. Finishing well is the goal of everyone who has been saved by the gospel of Christ. We will look at this passage under four headings: 1. An Existential Crisis (vv. 1–14) 2. An Essential Confrontation (15–17) 3. An Eventual Contrast (vv. 18–19) 4. An Erroneous Comparison (vv. 20–23)

We serve a God who works through agents, and who makes use of means by which we receive grace. As we focus on another of Scripture’s “hidden figures,” we will see how the Ethiopian eunuch received grace and went on his way rejoicing because he was in “the way of grace.” We will try to draw some lessons from his baptism so that we too can rejoice as we receive grace by putting ourselves in the way of grace. We consider these verses under five broad headings: 1. The Eunuch was in the Place of Grace (vv. 26–27) 2. The Eunuch was Reading the Word of Grace (vv. 28–29) 3. The Eunuch Enjoyed the Fellowship of Grace (vv. 30–35) 4. The Eunuch Eagerly Embraced the Obligations of Grace (vv. 36–38) 5. The Eunuch Went on His Way Rejoicing (v. 39)

There is so much that militates against our praising of the Lord, whether the busyness of life, heartache, depression, trials, or simply distractions. The psalmist commands us to praise the Lord and enter his presence. We are not to do this simply out of willpower or guilt. The psalmist teaches us that the reason we are to praise God amid all that we experience is because of who he is. Our praise is to be rooted in and motivated by the very character of God as seen supremely in the life of Jesus Christ.

Trials come in all shapes and sizes and are meant to test our faith. They give us a chance to prove our love for God through action. It is often easy to say we love God and to be faithful to him when things are going very smoothly. It is during challenging periods that many people turn away from God. Instead, we need to view trials as a provision for us to grow. Do you have a true saving faith? How do you respond to trials? How are we supposed to react? Why are we to react like this? We consider James 1:1–18 under the following headings: 1. Be Joyful (vv. 1–4) 2. Be Prayerful (vv. 5–8) 3. Be Humble (vv. 9–12)

What do you fear? What do you long for? How does your expectation of those things influence the way you live? Second Peter 3:14–18 highlights that, whether we are aware of it or not, our expectation of the future has a significant impact on the way we live. Peter presses this truth by calling us to live with an expectation of the coming judgement of Christ. Expecting his imminent return should produce in us: 1. a pursuit for holiness (vv. 14, 17) 2. a consideration of the Scriptures (vv. 15–16) 3. growth in Christ (v. 18)

In the birth narrative of the prophet Samuel, we find a wonderful example of God-honouring prayer from the lips of Samuel’s mother, Hannah. In the narrative before us, we learn at least four significant lessons about prayer: 1. Our prayer life can be formed through our life circumstances 2. Our prayer life can be filled with emotion 3. Our prayer life should be faithfully ongoing 4. Our prayer life should be filled with praise

In chapter 2, Peter exposed the false teachers and plainly told of their end. As he moves into chapter 3, he continues addressing false teachers, but now shifts focus slightly to reassure his readers that, despite its delay, Christ’s coming was certain. There would be a tomorrow and, more significantly, a brighter day after tomorrow, despite the protestations of the false teachers. We consider these verses under four broad headings: 1. The Denial of the Day After Tomorrow (vv. 1–7) 2. The Delay of the Day After Tomorrow (vv. 8–9) 3. The Definiteness of the Day After Tomorrow (v. 10) 4. The Difference of the Day After Tomorrow (vv. 11–13)

Having examined the presence and punishment of false teachers, we return to 2 Peter 2 to examine the character of false teachers. We see from vv. 10b–22 that they are insolent, ignorant, insatiable, and impotent, and the tragic result of rejecting the only Saviour for sinners in favour of a different gospel. We will examine these verses under two broad headings: 1. The temperament of false teachers (vv. 10b–19) 2. The tragedy of false teachers (vv. 20–22)

Psalm 38 is a song of sorrow. It is “a petition.” David was severely chastened over a long period, by the Lord for his sin. He suffered because of his sins. The struggle between our sinful nature and our holiness can often lead to confusion, resulting in emotional and spiritual baggage. Many Christians find themselves grappling with this baggage, hindering their journey with the Lord and their pursuit of sanctification. Psalm 38 helps us to understand how we have been rescued from the baggage of our past. We examine this psalm under two broad headings: 1. Some barriers preventing us from “feeling forgiven” 2. The solution

In Luke 8:1–3, some women are mentioned whom only Luke mentions this early in his Gospel: Mary, Joanna, Susanna and “many others.” These same women witnessed Jesus’ crucifixion (23:49), burial (23:55), and resurrection (24:1–3). They stuck with him till the end and were there at the new beginning. Their only reason for doing so was that they were healed by Jesus and had now committed to following him. By considering these hidden figures, we’ll learn that, if we have received grace, we will graciously give in return.

As we move into 2 Peter 2, Peter, for the first time, makes explicit reference to the false teachers who were “secretly bring[ing] in destructive heresies.” In this chapter, he is not concerned with refuting the “heresies” of the false teachers but with denouncing them in the strongest terms. The chapter involves a threefold movement. First, Peter warns of the presence of false teachers in their midst (vv. 1–3). Second, he addresses the punishment of the false teachers (vv. 4–10a). Third, he discloses the character of the false teachers (vv. 10b–22). We will consider the first two of these movements in the time we have in this study as we consider the truth that God’s rescue plan 1. assumes the presence of false teachers (vv. 1–3); and 2. assures the punishment of false teachers (vv. 4–10a)

Aquila and Priscilla walked onto the stage of redemptive history at several points, quietly did what God called them to do, and then faded into the background until the next opportunity to serve. Their names are mentioned, always together, seven times in the New Testament, but they never hog the limelight. It is in their quiet faithfulness, however, that we learn three valuable lessons: 1. Faithful Membership (vv. 1–4; 1 Corinthians 16:19; 2 Timothy 4:19) 2. Serving Membership (vv. 1–4, 24–28) 3. Sacrificial Membership (Romans 16:3–4)

The believer’s life is a life of remembrance. Peter teaches us something about this truth in 2 Peter 1:12–21. In these verses, Peter asks and answers two basic questions: 1. What should we remember? (vv. 12–15) 2. Why should we remember the truth? (vv. 16–21)

Returning to our study of generally overlooked, or “hidden,” figures throughout Scripture, we turn our attention to Baruch, the son of Neriah, the scribe of Jeremiah the prophet. From God’s words to Baruch recorded in Jeremiah 45, we can learn about the suffering involved in Christian life and ministry, the ever-present temptation to pride, and the reward that awaits the servants of the Lord. These three things form our outline: 1. Christian Life and Ministry is Often Painful (v. 3) 2. Beware of Pride (v. 4) 3. There is a Reward (vv. 4–5)

We often long for more than we need, in various aspects of life. When it comes to living a life of godliness, however, the apostle Peter assures us that we have everything we need, by God’s promise, to confirm our calling and election.

In this text, we see a man—Epaphroditus—with a deep love for Christ and the church, so deep that his own well-being becomes secondary, he selfishly serves Christ and the kingdom even if it meant death for him. A rare jewel for the church. We consider these verses and the ministry of Epaphroditus under three broad headings: 1. The servant 2. The selfless 3. The sacrificial

John Newton once prayed, “When I see thee as thou art, I will praise thee as I ought.” If we are honest with ourselves, we often fail to worship God the way we ought, because we so often lose sight of who God is. Perhaps we’ve become too familiar with him, perhaps we’ve fashioned him after our image, or perhaps we’ve side-stepped him completely. Regardless, we would do well to remember who our God is: a God who kills people. We will study 2 Samuel 6 under four broad headings: 1. The God who Deserves Our Worship (vv. 1–2) 2. The God who Demands Our Obedience in Worship (vv. 3–11) 3. The God who Discerns Our Hearts in Worship (vv. 16, 20–23) 4. The God who Delights in Our Blessing (vv. 12–19)

Tychicus was a faithful brother, whom Paul trusted to encourage the church in Ephesus. In Ephesians 6:21–22, we learn that this faithful brother was trusted to offer gospel encouragement to stand for gospel work and to offer gospel encouragement to stand in gospel holiness.

Those redeemed by the blood of the Lamb of God have been washed, sanctified, and justified, which means that they respond to conflict in a radically, because reverently different way. We see this in the text before us as we continue to learn about the sufficiency of the saints to govern the church through scriptural church discipline. As Prior points out, “There will always be disagreements among Christians, but the disciplined approach of Jesus to such matters needs more uninhibited obedience (cf. Matthew 18:15–17).” This was a lesson the Corinthian church needed to learn, and we do as well. We will study these verses under three broad headings: 1. A Scandalous Question (vv. 1–3) 2. A Shameful Question (vv. 4–8) 3. A Sobering Question (vv. 9–11)

Paul did not have an easy ministry. Among his many challenges, some of his closest companions at times abandoned him. But there were some faithfully selfless servants who stood at his side in his darkest moment, among whom was Onesiphorus, who often refreshed Paul, unashamed of his imprisonment. Onesiphorus teaches us important lessons about selfless service in God’s kingdom.

Having examined the importance of having a pure membership (as opposed to a mixed membership of saved and unsaved members) (vv. 1–5), and then emphasising the need for each member to pursue an increasingly holy, purified membership (vv. 6–8), the closing verses of this chapter (vv. 9–13) address the sobering matter of excommunication, the final step of church discipline in which the church membership is purged of an individual who has proven to be an unrepentant covenant-breaker. We will consider these verses together under the following headings: 1. Purging Requires Dissociation (vv. 9–11) 2. Purging Requires Discernment (vv. 12–13a) 3. Purging Requires Dismissal (v. 13b)

First Corinthians 5 teaches us vital lessons about essential and meaningful church membership. We saw, in vv. 1–5, that the local church is to be a pure membership, and, in vv. 6–8, we learn that the local church is to be a purified membership. Paul was passionate about confronting and condemning intolerable behaviour in the church because the church is to be holy. In fact, as we will see in this text, the church is holy, which demands the imperative to be holy. The church is therefore to be an increasingly purified membership. We will consider this truth under three headings: 1. Purification is a Corporate Concern (v. 6) 2. Purification is a Corporate Commitment (v. 7) 3. Purification is a Corporate Celebration (v. 8)

Our hidden figure for this study, Abigail, is set against the backdrop of a self-seeking man, who cared for no one but himself. This foolish man—Nabal—showed utter disdain to anyone who would not benefit him directly, but his wife—Abigail—who is our hidden figure, radiated godly wisdom as she interceded to safeguard her family and home. We will draw four lessons as we consider her story—lessons about: 1. Foiling Folly 2. Committed Convictions 3. Prolife Perspective 4. Modelling Mediation

When a congregation tolerates what God declares intolerable, such indifference demonstrates a woeful rejection of the cruciform life, both individually and corporately. This lies at the heart of what Paul writes in the chapter before us. And what he writes to that ancient church is just as relevant for our church today. Chapter 5 informs us that the cruciform life calls for congregational exercise of church discipline. We will begin our study of this important matter by examining the first five verses under the following headings: 1. A Pure Membership (vv. 1–2) 2. A Powerful Membership (vv. 3–5)

Our next hidden figure is Ananias: not the husband of Sapphira from Acts 5 or the high priest from Acts 23. In Acts 9, we find a devout Jew who was used by the Lord to welcome Paul (Saul) into the fellowship of the disciples. But this was no routine discipleship process. The context in which Ananias ministered was a dangerous and difficult context. From a short reflection on his obedience to the Lord, we’ll learn something about the difficulty of discipleship.

As much as he would have enjoyed a conflict-free ministry, Paul was committed to the message of the cross, which sometimes included the uncomfortable consequences flowing from it. He was willing, when necessary for the glory of God and the good of the church, to enter the conflict of confronting comfort zones that tempted his fellow believers. He aimed to move them from a cross-less comfort to a Christ-consuming commitment. We see him doing this in at least three ways in the text before us: 1. An Affectionate Confrontation (vv. 14–15) 2. An Appealing Confrontation (vv. 16–17) 3. An Authoritative Confrontation (vv. 18–21)