Worship | Knowable Word

When the Prophet Declares Peace on Pagan Temple Attendance

October 2, 2024 By Peter Krol

Susan Tyner has a thoughtful piece wondering “Why Did Elisha Allow Naaman to Bow to an Idol?” Naaman the Syrian, cleansed of his leprosy, asks the prophet for the Lord’s pardon on his participation in the worship of the god Rimmon.

Elisha’s response? “Go in peace” (2 Kings 5:18-19).

Tyner explores the implications, comfort, and conviction offered to us through this narrative.

Living in today’s society can be a lot like the Israelites living in exile then. We struggle with various questions: Should I teach a school curriculum that goes against my beliefs? Should I quit a job that has LGBT+ stickers on its storefront window? Will my boss understand if I ask for the Lord’s Day off? In this story from the ancient world, we sense God’s compassion for us as we try to figure out how to be in the modern world but not of it (John 17:14, 15).

Tyner examines the story’s context, along with the contrast between Naaman and Elisha’s servant Gehazi to draw implications for true worship and obedience.

Check it out!

Why Read Scripture in Public?

February 28, 2024 By Peter Krol

Paul commands Timothy to devote himself to the public reading of Scripture (1 Tim 4:13). But was that just something unique to Timothy? Why do churches generally make a practice of reading Scripture when the assembly is gathered for worship?

Steve Burchett runs through the entire Bible, showing that public Scripture reading has always been the practice of God’s people. From Moses to Paul, one of the main things the people of God ought to do when they gather is to read God’s Word.

…throughout biblical history, God was very interested in his people hearing his word read when they came together. They often did this, sometimes for very lengthy readings. When we read the Bible in our gatherings, we are doing what God’s people have always been expected to do, and have consistently done.

Check it out!

What We Miss When We Skip the Book of Ezra

August 15, 2022 By Ryan Higginbottom

The book of Ezra is an odd duck. It bears the name of a man who doesn’t appear in its first half. Though titled like a minor prophet, this is a book of history, one far shorter than most historical books in Scripture. And it is one of the few portions of God’s word set after the Babylonian exile.

I couldn’t find any data to justify this suspicion, but I would guess that Ezra is not commonly read or studied by modern Christians. I get it—among other barriers, there are long lists of names in chapters 2, 8, and 10.

Yet, this little book has much to offer!

God Works in the Hearts of Kings

God rules over kingdoms and kings—this is true everywhere and at all times. But it is made explicit with surprising frequency in the book of Ezra.

We see this in the very first verse of the book: “…the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing …” (Ezra 1:1)

We also read that the Lord “had turned the heart of the king of Assyria” toward the Israelites (Ezra 6:22). The author of the book blesses God “who put such a thing as this into the heart of the king, to beautify the house of the Lord that is in Jerusalem, and who extended to me his steadfast love before the king and his counselors, and before all the king’s mighty officers” (Ezra 7:27–28). Finally, as part of his confession, Ezra thanks God that he “has extended to us his steadfast love before the kings of Persia, to grant us some reviving to set up the house of our God, to repair its ruins, and to give us protection in Judea and Jerusalem” (Ezra 9:9).

In Ezra a group of Israelites journeyed from Babylon to Jerusalem to rebuild the temple of God. Since they left captivity, traveled through dangeous territories, and settled in an occupied land, these people needed the approval, help, and protection of the local and central rulers. God gave them this favor, often by creating in the rulers a desire to help God’s people.

In addition to these large examples, the Lord worked in large and small ways to bless his people through governmental (and even bureaucratic) channels.

Repentance Requires Radical Action

Shortly after Ezra arrived in Jerusalem, he learned of widespread sin among the people. They had “not separated themselves from the peoples of the lands with their abominations” and had “taken some of their daughters to be wives for themselves and for their sons, so that the holy race has mixed itself with the peoples of the lands” (Ezra 9:1–2).

God’s people had taken wives who worshiped foreign gods. This was disastrous, as the Israelites were trying to reestablish a community of faith and these marital bonds were likely to lead them in the opposite direction.

It sounds shocking to our modern ears, but repentance in this situation needed to be drastic. Here was Ezra’s prescription.

You have broken faith and married foreign women, and so increased the guilt of Israel. Now then make confession to the Lord, the God of your fathers and do his will. Separate yourselves from the peoples of the land and from the foreign wives. (Ezra 10:10–11)

While the last two chapters of Ezra should prompt a longer discussion about marriage and divorce, one thing is clear. Ezra took sin and repentance seriously. His grief over his people’s transgressions would make the modern church stagger.

Worship is Central

The Israelites headed back to Jerusalem to rebuild the temple. They began with the altar and when that was finished, before any other part of the temple was constructed, they resumed the offerings, feasts, and festivals (Ezra 3:3–5). When they started to make progress on the temple itself, the people were moved: “And all the people shouted with a great shout when they praised the Lord, because the foundation of the house of the Lord was laid” (Ezra 3:11).

When the people finished the temple, they dedicated “this house of God with joy” and kept the Passover (Ezra 6:16, 19).

The narrative of the book then moves to the man Ezra, a priest and scribe. But this too is about worship. “Ezra had set his heart to study the Law of the Lord, and to do it and to teach his statutes and rules in Israel” (Ezra 7:10). Though the people had resumed the temple practices, they needed the word of God at the center of their worship, so God sent Ezra.

All About Worship

The centrality of worshiping God is a central pillar of Ezra. Even the first two themes I mentioned in this article are connected to worship. (God’s work in kings helped the people build the temple; radical repentance was needed because the people were being led away from worshiping God.)

This is one way that Ezra connects to the overarching story of the Bible. We were made to worship God, but our rebellion means that we need a pure high priest to make our worship possible. Ezra reminds us of this central activity of the community of God and our dependence on him to draw us near.

Psalms: A Royal Picture Book

October 2, 2020 By Peter Krol

In 1874, Russian composer Modest Mussourgsky gifted the world with a musical masterpiece, composed in honor of his dearly and untimely departed friend, the artist Viktor Hartmann. The piece, originally written for piano but later orchestrated by Maurice Ravel, is known as Pictures at an Exhibition. Its ten movements each seek to depict one of Hartmann’s paintings, which had been gathered for public display in his memory. At the work’s beginning, and four additional times throughout, Mussourgsky inserted a “Promenade,” to represent the art-lover ambling from exhibit to exhibit.

I like big brass, so can’t bring myself to post the original piano version for you.

What Pictures at an Exhibition is to the paintings of Viktor Hartmann, the book of Psalms is to the person and work of God’s Messiah, Jesus Christ. God gave us this collection of 150 poems to publicly display what he was preparing to do through his appointed, law-abiding King.

In approaching this book, let us be careful to avoid what James Hely Hutchinson calls excessive introspection. “This book is more fundamentally ‘God’s word to us’ than ‘our words to God.’ Sensitivity to the abundance of New Testament quotations of, and allusions to, the psalms should lead us to major on God’s attributes and Christology.”¹

Literary Markers

Ancient manuscripts of the Book of Psalms clearly demarcate five divisions to the book. Modern Bibles title them “Book 1,” “Book 2,” and so on. This division into five “books” is reinforced by a distinct doxology (word of blessing or praise to God) at the end of each book. These doxologies typically have little to do with the poem immediately preceding them.

Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen. (Ps 41:13)

Blessed be the Lord, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory! Amen and Amen! The prayers of David, the son of Jesse, are ended. (Ps 72:8-20)

Blessed be the Lord forever! Amen and Amen. (Ps 89:52)

Blessed be the Lord, the God of Israel, from everlasting to everlasting! And let all the people say, “Amen!” Praise the Lord! (Ps 106:48)

Praise the Lord! (Beginning and ending of Psalms 146-150)

So the book breaks into the following divisions:

Book 1: Psalms 1-41
Book 2: Psalms 42-72
Book 3: Psalms 73-89
Book 4: Psalms 90-106
Book 5: Psalms 107-150

Let’s promenade through these poems/pictures on exhibition. For a more detailed analysis of the book of Psalms than what I can offer in this post, see my spreadsheet.

Book 1: The King Rejected by Men but Accepted by God

The first two poems stand apart as some of the only poems in book 1 not written by David. They introduce the book by bracketing a double blessing around the person who delights in God’s law (Ps 1:1-2) and submits to God’s king (Ps 2:12). Law and king; king and law. The king loves God’s law. The law speaks about God’s king. These will be the twin themes of the entire collection.

Book 1 then proceeds in three parts. Part 1 (Psalms 3-14) portray the king’s rejection by men. Part 2 (Psalms 15-24) show forth his acceptance by God. Part 3 (Psalms 25-35) return to the fact of his rejection by men. A closing section (Psalms 36-41) illustrate the king’s response to this state of affairs.

The big idea in Book 1 is that we see David himself suffering as the king of Israel, but finding great courage in God’s divine assistance and declaration of support. And yet, these poems make clear that David is only the beginning. Another king must come to turn what David felt into cosmic reality.

“The Lord dealt with me according to my righteousness; according to the cleanness of my hands he rewarded me … Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever” (Ps 18:20, 50).

“Now I know the Lord saves his anointed; he will answer him from his holy heaven with the saving might of his right hand … O Lord, save the king! May he answer us when we call” (Ps 20:6, 9).

Book 2: We Need a King Greater than David

What Book 1 hinted at, Book 2 comes out and says directly.

The Book opens with the king’s wrestling through spiritual depression (Ps 42-43). It ends with him growing old (Ps 71) and passing the baton to the next generation (Ps 72). Along the way he must deal with everything from his own sin (Ps 51), to the sins of others (Ps 52-56), to the effects of such sin all around him (Ps 60-64). This leads him to celebrate both what he does for his people (Ps 44-50) and who he is in himself (Ps 65-68).

But this means we need someone greater than David. Someone who will never buckle under the pressure of opposition but will only see God’s glory in it (Ps 57). Someone whom God will resoundingly exonerate after being baselessly prosecuted (Ps 69). Someone greater than Solomon, ruling from the River to the ends of the earth (Ps 72).

“May he have dominion from sea to sea, and from the River to the ends of the earth! … May all kings fall down before him, all nations serve him!” (Ps 72:8, 11).

Book 3: We are Desperate in Exile

The third movement moves to a dark place, where all the promises of God (those things we ought to delight in – Psalm 1) are brought into question.

The book begins with the appearance that only the wicked prosper (Ps 73), and it ends with a desperate cry from those whose king has been sent into exile (Ps 89). In between, the poems are structured in pairs (starting on the outside and working in) showing how a people process the experience of being cut off and forcibly removed from all God has given them. This generates deep concern for the present and uncertainty regarding the future.

Yet at the center of this collection, we find a poem (Ps 81) exposing the fact that it is the people’s persistent stubbornness, and not any alleged broken promises on God’s part, that led to this situation.

“Restore us, O Lord God of hosts! Let your face shine, that we may be saved!” (Ps 80:3, 7, 19).

Book 4: We Have Hope our Exile will Eventually End

In Book 4, we get a sizable dose of hope and encouragement. Though we are transient, Yahweh is eternal (Ps 90). When we dwell in his shadow, no-one can harm us (Ps 91). The Lord will not forsake his people in exile; he is present with them to hold them up amid the scorn of the nations (Ps 94).

These poems begin with reminders that God is present in exile and has not abandoned his people (Ps 90-94). It moves the people to praise God as king over all nations, because he is the king of his chosen people Israel (Ps 95-101). These truths enable them, as a community, to grieve with hope (Ps 102-106).

“He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the salvation of our God” (Ps 98:3).

“Let this be recorded for a generation to come, so that a people yet to be created may praise the Lord: that he looked down from his holy height; from heaven the Lord looked at the earth, to hear the groans of the prisoners, to set free those who were doomed to die, that they may declare in Zion the name of the Lord” (Ps 102:18-22).

Book 5: Exile Ends in Praise

The four subsections of Book 5 have a parallel structure:

Yahweh redeems king and people (Ps 107-110)
- Outburst of praise on behalf of king and people (Ps 111-119)
Yahweh raises king and people up from exile to worship (Ps 120-137)
- The king leads all people to worship Yahweh (Ps 138-150)

It should not escape our notice that the cause for praise in this Book’s opening is the people’s being “gathered in from the lands” (Ps 107:1-3). And now that they are back, their king returns to power and prominence (Ps 110, 118, 132, 144). Also, God’s word becomes the driving joy of the community (Ps 119). So the twin emphases of Psalms 1 and 2 return in force in Book 5.

The “psalms of ascent” (Ps 120-134) might seem to be their own unit. But notice how Ps 134 moves right into Ps 135 (compare Ps 134:1 with Ps 135:1-2), and how Ps 135 moves right into Ps 136 (compare Ps 135:11-12 with Ps 136:17-22). And then Psalm 137 returns to the theme of Psalm 120, bracketing the section with reflections on the trauma of exile and the hope for something better.

And consider how the book’s last section develops:

The king himself worships God for his astounding rescue (Ps 138-144: see especially Ps 144:9-10)
The king commits to leading the people in worship (Ps 145)
The people worship Yahweh for his astounding rescue (Ps 146-150)

Interpretive Outline

Time and space have failed me to comment on the many connections to the New Testament. While the Book of Psalms doesn’t tell a cohesive narrative or make a linear sustained argument, the book’s 150 poems are clearly arranged like an exhibition of paintings meant to communicate impressions and offer snapshots of how God’s ultimate king interacts with God’s word. I trust you are beginning to understand why the apostles quoted from the Psalms more than any other book when they sought to explain the person and work of the Lord Jesus Christ.

The king is rejected by men but accepted by God – Ps 1-41
We need a king greater than David – Ps 42-72
We are desperate in exile – Ps 73-89
We have hope our exile will eventually end – Ps 90-106
Exile ends in praise – Ps 107-150

For more interpretive walkthroughs of books of the Bible, click here.

¹NIV Proclamation Bible, Zondervan, 2013, p.571.

The End of Exile is Praise for Yahweh’s Covenant Love: Book 5 of the Psalms

August 28, 2020 By Peter Krol

As I’ve worked through the book of Psalms, I’ve shared with you the fruit of my labors on Book 1 (Psalms 1-41) and Books 2-4 (Psalms 42-106). Now that I’m near the end of my study, I’m ready to share some reflections on Book 5 (Psalms 107-150).

Themes

As far as the themes of Book 5, the following topics are constantly repeated:

Return from exile (such as Ps 107:1-3, 120:5-7, and 137:1-6)
Reinstatement of the king (such as Ps 110:1; 116; 118:10-13, 22;)
Remembrance of Yahweh’s eternal covenant love (such as Ps 107:1-3, 43; 118:1, 29; 136)
Request for others to join in worship (such as Ps 111:1, 112:1, 113:1, 117:1-2, 118:1-4, 145:21, 146-150)

Structure

The prominent calls to praise appear at key moments to signal climaxes in each section, or transitions to the next section.

Ps 111:1 opens a section of praise poems (Pss 111-118) that appear to respond to what God did in Pss 107-110.
Ps 118 describes a parade of worship moving from the battlefield into the temple.
The songs of ascent (Pss 120-134) describe pilgrimages toward the temple, culminating in Psalm 136, which celebrates Yahweh’s eternal covenant love in every verse.
Ps 145 concludes a group of poems where the king offers his own praise, and it invites the rest of creation to join that praise—which they do in Pss 146-150.

These patterns yield four primary sections within Book 5:

Pss 107-110: Yahweh’s mighty deeds to redeem his people and their king
- Pss 111-119: Outburst of praise on behalf of both king and people
Pss 120-137: Yahweh raises up the king and people from exile, specifically so they might worship him
- Pss 138-150: The king now leads the people in the worship of Yahweh

For Further Study

I commend this masterful book of poetry to you for further reflection and consideration. You may want to consider some of the following questions:

What role does Ps 119 play as both the conclusion to the praise of Pss 111-118 and the catalyst for the reflections in Pss 120-137?
Why role does Ps 110 play in the structure, and why is this role conducive to the apostles’ quoting of this poem more than any other psalm?
How do the psalms of ascent (Pss 120-134) fit together? And why might we think that Pss 135-137 are connected, as a conclusion, to them?
How does Ps 145 transition from the king’s praise to the people’s praise? How can we use this psalm to assist our own praise?

I have updated my Psalms spreadsheet with my thoughts on this last part of the book. I also added a second tab, where I try to capture the main idea of each stanza of Psalm 119. You can always find this spreadsheet on the blog’s resources page to assist your further study.

A Sermon Notes Sheet for Older Children

May 13, 2019 By Ryan Higginbottom

Timothy L Brock (2018), public domain

They’re growing up so fast!

If you’re a parent, you’ve heard this refrain, perhaps from an older friend in your life. And there’s a reason you hear it so often—it’s true!

As children mature, they move through learning stages and require different aids along the way. On this blog we’ve devoted many posts to teaching children how to study the Bible, and we’ve given attention to the nuances of different developmental stages. Today we’ll do the same for helping children follow along during the sermon.

A Resource for Older Children

I’ve previously shared the sermon notes sheet I use for my 8-year-old daughter. The space for both writing and drawing helps her to follow along and enjoy the sermon time.

My older daughter is 12, and today I’m sharing the sermon sheet I made for her. It bears many similarities to the earlier document but with a few strategic differences.

I’ve taken away the instructions for drawing. My 12-year-old is mature enough, for the most part, to process the sermon in writing. (Although she occasionally does include a drawing on her notes!)

I’ve also added a few items to help her follow along with the preacher and process the sermon.

In the instructions that open the area for sermon notes, I encourage my daughter to follow along with the sermon outline in the church bulletin (if one is provided). I also ask her to record the other Scripture references she hears so she can look them up and think through the relationship between different parts of the Bible.
The middle of the sermon sheet is blank, allowing for as many notes as my daughter needs. But the back of the sheet asks her to write down one or two of the most important things to take away from the sermon. I want my daughter to think about the sermon as a whole and try to summarize what the preacher said. This skill requires some maturity that I don’t expect from my younger child.
Also on the back page I point my daughter toward application. I remind her of the three spheres of application (head, heart, and hands) and I ask her to think of some applications that naturally flow from the sermon.

Fuel for Good Discussion

The last two items on this sermon notes sheet have been great discussion-starters for our family. If we are able, we will talk about my daughter’s responses to these questions over lunch or dinner on Sunday. The point here is not to grill her or put her on the spot, but her understanding of and reaction to the sermon helps each of us think about the teaching from the Bible we heard that morning. It can make for good discussions as well as good opportunities to train and disciple our children. Of course, the adults often learn much during these discussions too!

Take it and Use it!

Here is the document my 12-year-old is using. You are free to make a digital copy of your own and adjust it in any way you find helpful. (Instructions for doing this are on the third page of the file.)

The document is landscape oriented and is designed to be printed two-sided and folded in half. (You will likely have to choose “two-sided printing” and then “flip on short edge/side” when printing, though your computer may label these options differently.)

We hope this sermon notes sheet is helpful for you and your children as you carry on the task of reading and studying the Bible.

How to Understand the Context of the Psalms

May 10, 2019 By Peter Krol

We’ve given a long list of examples to show how critical literary context is for interpreting Bible verses. Many of our favorite and most-quoted verses either find greater nuance or challenge our presumption when we read them in the context of the argument or story in which they reside.

But different kinds of literature work in different ways. And “context” does not always work in exactly the same way.

Take, for example, the Psalms. While each psalm is a self-contained poem that ought to be read in its own right—and not twisted to say whatever we want it to say—”context” in the psalms is more fluid than in other books of the Bible. The poetic/literary context may help us to avoid clear misinterpretation. But there is another equally important context for these poems: Israel’s life of worship and personal devotion. Similar to how we might quote a line of a favorite hymn without deep analysis of the statement’s context, we might find ourselves using Psalm verses in the same devotional manner.

For example, before I can quote or sing, “hither by Thy help I come,” must I first understand what an “Ebenezer” is (Come Thou Fount, verse 2)? For another example, I can find encouragement that “I once was lost but now am found” without having to explain in detail that this amazing grace is a sweet-sounding doctrine that saves wretches like me.

Why can I say this about the Psalms? Where does this idea come from?

From looking at how the Psalms were actually used in ancient Israel. If we look at Old Testament examples of people referencing the Psalms, they rarely quote an entire psalm. Instead, they mash together a pile of quotes from a variety of psalms. This mash of verses becomes a newly sung or prayed poem in its own right.

Example #1: Relocating the Ark

When King David moves the ark of the covenant back to Jerusalem and sets it inside his new tent, a celebration erupts, rife with harps, lyres, cymbals, trumpets, and singing (1 Chr 16:1-7). And the song they sing that day is recorded for us:

1 Chr 16:8-22 largely matches Psalm 105:1-15 (only the first third of the psalm).
1 Chr 16:23-33 has been modified from Psalm 96:1-13 (most of the psalm, but with a few lines omitted).
1 Chr 16:34 concludes with a common introductory refrain from many psalms (Ps 106:1, 107:1, 118:1, 118:29, 136:1 ).
1 Chr 16:35-36 presents a second, responsive song, consists of a modification of Ps 106:47-48.

So here, in a concrete example of Israel’s worship, we see selections from at least 3 psalms mashed together with a refrain found in four other psalms. They did not need to clarify, to take one example, the context of Psalm 105 or 106 (the ups and downs of Israel’s history) in order to sing the “praise verses” from those psalms as part of the medley.

Example #2: Praying in the Fish’s Belly

We have a more rapid-fire example of selecting an assortment of verses and mashing them together in Jonah 2. This example also shows us not the corporate worship of the assembled people, but the private worship of a man crying out to his God.

Jonah 2:2 = Ps 120:1, Lam 3:55-56
Jonah 2:3 = Ps 88:6-7, 42:7
Jonah 2:4 = Ps 31:22
Jonah 2:5 = Lam 3:54, Ps 69:1, 18:4-5
Jonah 2:6 = Ps 116:3, 9:13, 30:3
Jonah 2:7 = Ps 142:3, 143:5, 18:6, 88:2, 11:4
Jonah 2:8 = Ps 31:6
Jonah 2:9 = Ps 50:14, 26:7, 22:25, 116:14, 116:18, 3:8

Now you’ll notice that the lines from Jonah are not typically exact quotes of the related psalm verses. But it should be easy to see how those verses from many psalms have shaped Jonah’s prayer. He’s taken all the verses about watery judgment, earthen graves, and rising up to call upon the Lord, and he’s compiled them to make the prayers of many psalmists his own.

Conclusion

While we are never justified in using a psalm verse in a manner contrary to its meaning in the context and flow of the poem, it is clear that we can and should draw on verse selections, or compilations of verse selections, to inform both our corporate and personal worship. We do not violate the principle of “context” if we take a selection of verses with a common metaphor and combine them into a new poem.

A Sermon Notes Sheet for Young Children

March 4, 2019 By Ryan Higginbottom

Nils Stahl (2019), public domain

Christian parents have a great privilege and a weighty responsibility. We must teach and show our children how to trust and follow Jesus. What an important calling! (And what a reminder of our need for God’s grace!)

Whether we do so well or poorly, we’re always discipling our children. This happens around the table, in the park, and on the way to school. And it certainly happens at the weekly corporate worship service.

How should we worship God? Why do we sing, or give, or celebrate communion, or pray? Why do we listen to someone talk for thirty minutes? These are natural questions for children to bring to their parents.

The Sermon as Discipleship

The sermon is probably the hardest part of a Christian worship service for young children. And because of this, the sermon is a big source of tension in families and stress for parents.

Here’s an encouragement to parents: Hang in there! Keep going! Your kids will grow and mature, despite all evidence to the contrary. And the approach you take to the sermon—even from a young age—really matters.

I’ve written before about how to help your children listen to the sermon. In that article I focused on what to do before, during, and after the sermon. In this post, I’ll provide a practical tool to use during the sermon.

As Children Age

If a church offers a nursery and parents decide that is the best option for their young children, that is great! Nursery workers at a church offer a vital and life-giving ministry. The rest of this article will address children who stay in the worship service.

As children move past board books and snacks to puzzles or drawing, parents can tie the activities into the sermon. Every little pointer can train children to listen and pay attention.

After a few more years, parents can encourage a mixture of coloring and note-taking. A thoughtful preacher or children’s ministry director might even provide activity sheets for children that incorporate the sermon’s Bible text.

When children are able to write on their own and listen for longer stretches of time, parents can teach them to take notes during the sermon. A note-taking sheet provides an activity while also training children to listen and record important truths.

The Goal

As a father, I try to instruct my children in age-appropriate ways. Understanding their limitations is crucial, because demanding too much is a recipe for frustration all around.

I’m not expecting my children to understand the sermon completely. I don’t require adult-level processing of the information they hear. I’m not as concerned about the present as I am the future.

I want to develop good habits in my children. I hope they come to the sermon with eagerness and expectation. I pray they will give attention to the Bible and honor God as they attend corporate worship.

If my children hear and remember enough of the sermon that we can discuss it later, that is a victory. Even small snippets of truth can be great fodder for conversation.

Finally, I want my children to learn the practices of mind and body needed to worship God during the sermon. I want them to discern what is true to the Bible and to respond with joy and obedience. These are all learned behaviors that I’m praying my parenting efforts encourage.

For You and Your Children

Here is the document I created for my seven-year-old daughter. We have been using it weekly for several months. Since she cannot process the sermon quickly enough to take copious notes, her sermon sheet has space for both notes and drawings. For her, this mixture is great; she’s been engaged through the whole sermon since we started using these.

But I designed this document to be helpful for you. You can make a digital copy and edit it for your own situation. Create more space for drawing or note-taking, or add an element I omitted. Talk to your children and make adjustments as needed.

A few final notes about the document itself.

The sermon sheet is written in landscape orientation (11 inches wide by 8.5 inches tall). It should be printed out two-sided and folded in half. This makes it easy to tuck into a Bible on the way to and from church.
When printing, you may have to choose “two-sided printing” on your computer and then the option “flip on short edge/side.” (Each printer is slightly different.)

Use It!

Consider this document a starting place; nothing is one-size-fits-all. But I hope this worksheet will encourage parents, grandparents, children’s ministry directors, and pastors to pray and help the young ones in their churches learn how to be attentive during the sermon.

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Exodus 15:1-21: I Will Sing to the Lord

February 17, 2017 By Peter Krol

At the Red Sea, the all-powerful God employed his power to separate and rescue his people so they might fear and believe him. But what now? What response must an act like this elicit?

Observation of Exodus 15:1-21

Most repeated words: Lord (14 times), sea (9x), hand (6), people (6), like (5), glorious (4), sing/sang (4)

While the previous chapter drew attention through repetition to Egypt, this chapter returns our attention back to the Lord, Yahweh (14 times).
Miriam took a tambourine in her hand (Ex 15:20), but what God did with his hand gets more press (Ex 15:6, 9, 12, 17).
We’re clearly dealing with a song, and the singers want others to join the song as well. Notice the shift from Moses’ first-person “I will sing” (Ex 15:1) to Miriam’s imperative “Sing” (Ex 15:21).

One observation is incredibly obvious and therefore easy to ignore. The genre has shifted to poetry.

Of course, poetry is the most fitting form for a song.
Poetry also stands out, as this chapter is the only instance of poetry in the book of Exodus.

Officine Della Cultura (2013), Creative Commons

This song’s structure¹ reveals much about the composer’s intentions:

Stanza #1: I will sing to Yahweh my God, whose glorious triumph warrants praise (Ex 15:1-3).
- Stanza #2: Yahweh’s powerful hand threw Pharaoh’s chariots down, deep down, into the sea (Ex 15:4-10).
  - Stanza #3: No god is like Yahweh, the majestic, holy, awesome, and glorious wonder-worker (Ex 15:11-12).
- Stanza #4: Yahweh’s great strength terrifies the nations, until he raises his people up to his own mountain (Ex 15:13-18).
Narrative recap of Yahweh’s triumph (Ex 15:19) and Miriam’s response: Sing to Yahweh for his glorious triumph (Ex 15:20-21)!

Interpretation of Exodus 15:1-21

Some possible questions:

Why do we get this song/poem before resuming the action in Ex 15:22?
Why is the narrative restated and summarized in Ex 15:19 before Miriam’s song?
Why is the poem’s center focused on comparing Yahweh to other gods? Why not compare him to Pharaoh, the nations, or the rest of creation?

My answers (numbers correspond to the questions):

If we step back and examine the five books of Moses as a whole, we see long poems cropping up at key points:
- Genesis 49: where Jacob commissions his 12 sons as a new nation and predicts their tribal fates.
- Exodus 15: where Moses, Miriam, and the Israelites celebrate God’s victory and their new-found national freedom at the Red Sea.
- Numbers 23-24: where, by predicting a powerful Israelite king, Balaam’s prophecies thwart the Moabite king’s plans to curse this fledgling nation.
- Deuteronomy 32-33: where Moses commissions the 12 tribes to enter their land, and he predicts their fate as a nation.
  - These long poems interrupt the narratives when the people of God reach a milestone in their nationhood. By means of these poems, the narrator takes a break from the action and invites us to reflect with him on the significance of what just happened and what will result from it.
I’m not sure, other than perhaps to highlight just how important this event is. Ex 15:19 is basically a second retelling of the same story to make sure we understand what happened. The repetition also invites us to see Miriam’s song in the same light as Moses’ song: the overflowing praise of God’s people in response to God’s glorious triumph.
It connects to Ex 12:12, which considers the Passover night as Yahweh’s warfare or justice on all the gods of Egypt. Those gods (demons) contributed true supernatural power to the Egyptian nobles (Ex 7:11, 22; 8:7), but those gods couldn’t come close to the power and majesty of Yahweh (Ex 8:18-19, 9:11). Also, Joshua 24:14 tells us that the Israelites served the gods of Egypt before their exodus. So the exodus from Egypt is not only about getting the people out of Egypt, but also about getting Egypt (and its gods) out of the people. If this poem is an opportunity for us to reflect on this milestone (see my answer to question #1), let us reflect on this: Who is like Yahweh among the gods? There is no other god, no other source of power, not even another supernatural being in the cosmos, who is able to do what Yahweh has just done. No-one and nothing can deliver people so completely, and torment and judge their enemies so utterly, as this God of gods and Lord of lords. Why would we consider offering our allegiance to anyone or anything but Yahweh?

Train of thought:

Yahweh (the LORD) is worthy of our songs of praise and delight.
He casts his enemies down and raises his people up.
There is no other god like him.

Main point: We must sing to Yahweh, for there is no other god who can cast down his enemies and raise up his people.

Connection to Christ: The cross of Jesus Christ, and not the Red Sea, is the place where God has truly cast down his enemies and raised up his people (John 12:31-32). Jesus even sings the praise of God on our behalf (Heb 2:11-12) so we can join him in the song of Moses (Rev 15:2-4). Jesus is himself this same Yahweh who does the mightiest of deeds; every person will one day confess Jesus is LORD (Phil 2:10-11).

My Application of Exodus 15:1-21

I don’t always feel like singing praise to God, so I must remember that, just as the Holy Spirit intercedes for me with groanings too deep for words (Rom 8:26), so also Jesus Christ sings on my behalf and offers acceptable praise to God (Heb 2:11-12).

When I find myself in incredibly stressful, impossible situations (as the Israelites were caught between Egypt’s chariots and the sea), my allegiance to the LORD Jesus must not waver. There is no other god who can deliver me. Not an extra bowl of ice cream. Not my anger or force of personality. Not my greed for financial security or a good reputation. Deliverance is rarely painless, but I can count on Jesus Christ to make it happen, in his way and at his time. Always.

Corporately, we make a practice of praising the Lord Jesus together in song. But the song is not an end in itself; it should be a response to his saving deeds. Our worship music should recount the gospel narrative. Our worship services should remind us of what Christ has done, and then call us to join the song. “Sing to the Lord, for he has triumphed gloriously…”

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

¹I’m grateful to my colleague Gene Williams for his insight into the structure of this poem.

Feature the Bible in Corporate Worship

June 27, 2016 By Ryan Higginbottom

anonymous, public domain

What role does the Bible play in weekly, corporate worship? What role should it play?

When discussing worship, it’s easy to get stuck in controversy. Some of those conversations may be worthy, but today I offer a simple proposal: We should feature the Bible during our corporate worship services.

Why Feature the Bible?

By “feature” the Bible, I mean use it everywhere possible. I suggest this for two reasons.

First, worship elements recorded in the Bible use the Scriptures. From reading and explaining the law (Neh 8:1–8) to sermons (Acts 2:14–36, Acts 3:11–26, Acts 7:2–53, etc.) to testimony (Acts 26:4–29) to sacrament (1 Cor 11:23–26) to singing (Eph 5:18, Col 3:16), we see God’s word all over the place.

Second, consider the alternative. If the Bible is not the dominant voice during worship, we default to the voices of men. Even casual readers of the Bible should hesitate to prefer man’s words to God’s. The Scriptures are a corrective, a true north. Though we fill our minds with nonsense and lies, the Bible teaches and reminds us what is true. In particular, the Scriptures tell us what God is like and why we should worship him.

How Does This Promote Bible Study?

This post falls in a series on Bible-study culture within the church. We help ordinary people learn how to study the Bible when the gatherings and relationships of our churches are chock-full of Bible study.

As a church features the Bible in corporate worship, the congregation becomes familiar with it. They hear it, say it, and sing it. The Bible becomes more accessible. People taste the truth and hunger for more. The same Scriptures that abound on Sunday morning then spill over into personal and small group Bible study.

How to Feature the Bible During Worship

There are at least five occasions within the worship service where the Bible can take center stage.

1. Read and Hear the Bible

Your pastor probably reads a passage from the Bible before preaching his sermon. But we should read and hear the Bible frequently as we worship.

Because we forget so often, we need to be reminded who God is, what he requires, and what he has done for his people through Jesus Christ. The words of Scripture teach us, reprove us, correct us, and train us in righteousness. They equip us for every good work. (2 Tim 3:16–17)

God’s people need to say and hear God’s word. Worship leaders should include solo readings, unison readings, and responsive readings throughout the service.

2. Preach the Bible

The Bible should be the starting point for every sermon ever preached. We ignore the Bible and rely on the wisdom, storytelling, or cleverness of man to our own peril.

I’ve written previously on preaching and listening to sermons. Check out these three posts for a deeper dive.

3. Pray the Bible

Let the Bible fuel corporate prayer. This doesn’t have to be perfunctory or predictable, but it does require preparation.

When I lead prayer, I use the familar ACTS (Adoration, Confession, Thanksgiving, Supplication) structure, and I choose portions of the Bible appropriate for each section. I do not read these Bible verses to the congregation, but I pray them to God. Each unit of prayer has this form: “God, you said this, so we praise you/confess/thank you/ask you for this in response.” (For a guide to praying this way in personal devotions, I recommend The Heart of God, by Kenneth Boa.)

4. Sing the Bible

Our singing during corporate worship should be based on the Bible.

If what we sing should be true, we must rely on the Bible. The lyrics of our songs should be taken from or inspired by Scripture. The pastors or elders of the church should oversee all musical choices so the congregation is singing what is true and good and beautiful, and not just the latest Jesus-is-my-boyfriend number from the radio.

5. See the Bible

The Protestant church has traditionally recognized two sacraments: baptism and the Lord’s supper. These are signs and seals of the covenant that God makes and keeps with his people.

However frequently these sacraments are celebrated, the Bible should be present. The sacraments are not dusty liturgical elements to be endured; they are ways God engages our senses to remind us what is true. As we see and feel and taste the sacraments, we should hear the words from the Bible reminding us of their meaning.

Conclusion

It might seem that I’m recommending a worship service full of Scripture. That you might not hear or sing or say much of anything besides the Bible. That you’ll get so full of the Bible it will be oozing from your pores when you leave the building.

Now you’ve got it.

This article on the 9 Marks website was very helpful in preparing this post.

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