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Hebrews 12:4-11 · Providence Baptist Church - Sermons

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Please take your copy of God's Word and turn with me to Hebrews chapter 12.
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Hebrews chapter 12. Our text for study this morning is Hebrews chapter 12 verses 4 through 11.
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! Before I read it, let me remind you, beloved, that this is God's Word to us, written for His glory and our good.
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And as such, we would all do well to listen to it in order to believe its promises and obey its commands.
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Hebrews 12 verse 4 and following.
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It is for discipline that you have to endure. God is treating you as sons.
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For what son is there whom his father does not discipline?
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If you are left without discipline in which all have participated, then you are illegitimate children and not sons.
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Besides this, we have had earthly fathers who disciplined us and we respected them.
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Shall we not much more be subject to the father of spirits and live?
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For they disciplined us for a short time as it seemed best to them.
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But He disciplines us for our good, that we may share His holiness.
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For the moment all discipline seems painful rather than pleasant.
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But later it yields the peaceful fruit of righteousness to those who have been trained by it.
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The very first sermon that I preached on the book of Hebrews some months ago
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was opened with the following quotation from William Lane,
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who is a contemporary and very respected New Testament authority.
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He wrote,
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Hebrews is a delight for the person who loves puzzles.
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Its form is unusual, its setting in life is uncertain, and its argument is unfamiliar.
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It invites engagement in the task of defining the undefined.
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Undefined are the identity of the writer, his conceptual background,
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the character and location of the community addressed,
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the circumstances and date of composition,
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the nature of the crisis to which the document is a response,
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the literary genre and the purpose and plan of the work.
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Although these undefined issues continue to be addressed and debated vigorously,
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no real consensus has been reached.
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Lane then goes on to do a very careful work
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to give us the probabilities and the likelies of the letter before us.
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But one matter is without contention.
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The theme of Hebrews is the supremacy and finality of Jesus Christ.
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That is that Christ is greater than,
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and he lays out this argument in the opening chapters,
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than angels, greater than priests,
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greater than the old covenant redemptive economy.
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And that Christ is the final word.
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We need no new revelation.
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And we need not go back to any system of the world.
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Jesus Christ is supreme,
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and Jesus Christ is final for the salvation of our souls.
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We know from clues throughout the text
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that this letter was originally written to Hellenistic Jewish Christians,
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that is Greek-speaking Jews,
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that had not seen Jesus,
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but had heard the gospel and believed.
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This is Hebrews chapter 2, the very beginning.
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And that they had an Italian locus.
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They were located within Italy,
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likely on the outskirts of Rome.
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They were suffering and would suffer further.
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And so we have been exploring at link the letter's secondary theme,
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the necessity of faithful endurance.
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He is working out that those who are in fact in Christ
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will endure in Christ to the end.
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Last week we saw the author use the metaphor of a race
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to encourage these believers and us
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after a sweeping Old Testament summary of faithful endurance
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in the following way.
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And this is the first three verses of Hebrews chapter 12.
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Therefore, since we are surrounded by so great a cloud of witnesses,
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let us also lay aside every weight and sin which clings so closely,
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and let us run with endurance the race that is set before us,
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looking to Jesus, the founder and perfecter of our faith,
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who for the joy that was set before him endured the cross,
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despising the shame and is seated at the right hand of the throne of God.
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Consider him who endured from sinners such hostility against himself
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so that you may not grow weary or faint-hearted.
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So he tells us that it's going to be a race
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that has to be run with endurance.
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And to do so, we're going to have to lay aside anything
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that hinders that race.
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And the way that we're going to complete that race
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is by fixing our eyes on Christ
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as the supreme example of faithfulness.
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He continues this section with further encouragement
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to faithful endurance amidst these undefined issues
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that Lane suggests to us,
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which we will study in the following outline.
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Number one, this is our outline for the text this morning.
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Number one, correction for faltering endurance.
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Correction for faltering endurance.
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Number two, challenge to sustained endurance.
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And number three, reasons for sustained endurance.
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So number one, correction for faltering endurance.
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And we'll find this in verses four through six.
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At the very outset of today's text,
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he begins with two corrections.
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First, he corrects them with the fact that
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while they had suffered,
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no one had yet been martyred.
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He works to give them a bit of perspective.
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Verse four,
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in your struggle against sin,
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you have not yet resisted.
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To the point of shedding your blood.
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There appears to be a shift in metaphor here
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from the Christian life being described as
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the race that is set before us in verse two
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to that of a wrestling match with sin,
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possibly also in the Olympic games,
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a boxing match, right?
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This imagery may have popped into his original hearers' minds.
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Truly, the Christian life is one
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that must be run with endurance,
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and it certainly is a struggle against sin.
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Now, in verse three of chapter 12,
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he has just exhorted them to consider him
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who endured from sinners such hostility against himself.
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Jesus had shed his blood.
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They had not.
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It is as if he is saying,
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quit being so dramatic.
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None of you has died yet.
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It is as if he is saying,
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stop your whining.
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John Piper would say,
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murmur, murmur, murmur.
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I find this a particularly striking correction
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for the church today.
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We have suffered so little.
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Suffered so little.
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And we complain so much.
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But we have suffered so little compared
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to the death of our Lord.
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Not a single one of us will ever bear
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what Christ endured.
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While it's possible that we may
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die a death for the name of Christ,
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we will not bear the wrath of God
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for the church in our dying.
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None of us.
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So as we look to Christ,
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as this perfect example for us,
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we have not struggled against sin in this way.
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If we are considering him who endured from sinners
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such hostility against himself,
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then we also should not grow weary or faint hearted.
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This is the first correction that he brings to them.
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Gives them some perspective.
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Second, the author corrects them
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because they had failed to remember
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and apply the scripture
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to their current situation.
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He writes, verse 5,
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and have you forgotten the exhortation
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that addresses you as sons?
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They had forgotten.
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And so he is gently reminding them.
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Ladies, do not forget that the Bible was written
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at a time when all of the inheritance of a father
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was granted to his sons.
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So you want to be a son,
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as the Bible expresses it,
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and you are.
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Paul wrote in Galatians chapter 3, verse 26,
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in Christ Jesus,
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you are all sons of God through faith.
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With this in mind,
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here the scripture that the author of Hebrews now cites,
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which is Proverbs chapter 3, verse 11 and 12.
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My son, do not regard lightly the discipline of the Lord,
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nor be weary when reproved by him.
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For the Lord disciplines the one he loves
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and chastises every son whom he receives.
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You see here what the author is doing
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is he's saying,
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listen, church,
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everything you're experiencing,
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all of the hardships that happen in your life
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come from the Lord's good hand
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because you are his children.
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This is an astounding perspective shift.
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If you don't think in these terms,
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oh, I pray that you would begin
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to be able to see this morning
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that the difficulties that are happening
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in your life are coming from
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the one who loves you.
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In verses 5 and 6,
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there are two negative implications.
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Don't disdain and don't dismay.
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The author says,
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do not regard lightly.
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Do not cast it off.
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Do not consider it as it should be considered,
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the discipline of the Lord.
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And do not dismay when you are being disciplined.
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He says,
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nor be weary when reproved by him.
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The opposite, therefore,
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are two positive exhortations for us.
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That would be,
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do regard,
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pay close attention,
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appreciate the discipline of the Lord,
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and do refresh,
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which I recognize is bad English,
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so you could say,
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or be refreshed,
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be encouraged,
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be uplifted by the fact
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that God disciplines you.
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The author wants us to see
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that the challenges that we face in this world
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are for our good.
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They are given to us
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by his kind hand.
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Why?
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Love.
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The text tells us,
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for love,
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the Lord disciplines
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the one he loves.
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Being disciplined is a sign
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that you belong to God
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and that he is seeking your good.
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Do you believe this?
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Do you believe
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that you belong to God
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and that his discipline
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is an act of loving kindness
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to you?
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Or,
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do you think that you
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know better?
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That you could arrange your life
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in a more suitable fashion?
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That the challenges of your life,
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the things that seem to keep you
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from enduring faithfully,
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are unfair and misplaced.
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That they couldn't possibly
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be kindnesses
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from God.
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Beloved,
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if your faith is faltering,
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you need correction.
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You need perspective
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and you need
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the promises
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of God.
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The Lord disciplines
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the one
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he loves.
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To make the point
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a bit further,
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let me give you
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one more text.
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This is Psalm 84,
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the second half
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of verse 11,
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which says,
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no good thing
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does he,
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God,
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withhold
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from those
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who walk
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uprightly.
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uprightly.
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No good thing
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does he withhold
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from those
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who walk
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uprightly.
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If you are in Jesus Christ
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this morning,
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if you have repented
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and believed
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in the person
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and work
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of Christ,
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knowing that he
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kept the law
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for you,
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that he died the death
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that you deserve,
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right?
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You don't come to God
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on your own merit,
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but because of the merit
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of Jesus,
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right?
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If you have turned
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from your sin
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and you have said,
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I need a savior,
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Christ is this
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great savior
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to you,
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then you are
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clothed
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in his righteousness.
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Therefore,
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you walk
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uprightly
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before God.
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When God
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sees you,
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he sees the
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uprightness
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of Christ.
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Psalm 84,
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11 says,
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no good thing
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does he withhold
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from those
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who walk
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uprightly.
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If you're in Christ,
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you walk
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uprightly.
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As such,
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God withholds
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no good
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thing
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from you.
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That is,
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your life
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is full
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of
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good.
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Maybe not
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by your definition,
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but it is full
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of good,
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of God's
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defining,
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and it is
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aimed at,
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it is for
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your
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sustained
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endurance.
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God loves
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you far
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too much
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to be terribly
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concerned about
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the benefits
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you're receiving
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now.
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He's far
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more concerned
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about the benefits
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that you'll
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receive forever.
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He has
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the mindset
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of eternity,
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and we
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very quickly
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are forgetting
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that we are
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a people
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passing through
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a vapor
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in the wind,
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and God
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is preparing
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us for
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a future
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glory.
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The Lord
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disciplines
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the one
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he loves.
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have you
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forgotten
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the text
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that addresses
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you
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as sons?
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Secondly,
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we see in the text,
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in the first half
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of verse 7,
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a challenge
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to sustained
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endurance.
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The author
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has told us
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that Jesus
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endured,
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endured,
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and it is
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imperative
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that we
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endure.
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It is
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for discipline
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that you
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have to
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endure.
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Culturally,
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we tend
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to have a
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very negative
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view of
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discipline.
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You may
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have either
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never been
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disciplined
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in your
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home,
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or you
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were possibly
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disciplined
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with severity.
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The word
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discipline
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means to
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teach
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or instruct.
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This is
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what this
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word means,
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which means
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that discipline
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ought to be
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viewed as
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a positive
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thing,
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especially
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that discipline
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which comes
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from the
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Lord.
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Additionally,
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the discipline
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of God
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for his
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children
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never
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involves
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his
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wrath.
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Theodore,
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I'm going to
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guess Latch
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is the way
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you pronounce
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this very
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oddly spelled
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last name,
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who is an
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Old Testament
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scholar,
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put the point
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this way,
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God's plans
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concerning his
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people are
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always thoughts
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of good,
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of blessing.
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Even if he
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is obliged
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to use
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the rod,
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it is the
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rod not
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of wrath,
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but the
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Father's rod
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of chastisement
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for their
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temporal and
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eternal welfare.
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There is not
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a single item
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of evil in his
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plans for his
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people,
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neither in their
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motive,
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nor in their
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conception,
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nor in their
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revelation,
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nor in their
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consummation.
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So we can
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read Psalm
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23 this
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morning,
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and we
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can unite
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with the
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psalmist in
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saying that
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God's rod
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and his
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staff are
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a comfort
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to us.
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We can
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declare that
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he is in
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fact the
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good shepherd.
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So we
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should endure
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our hardships
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as kindnesses
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from God,
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as helpful
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discipline.
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And this
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discipline takes
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three forms.
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So we'll
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step outside
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of the text
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just a bit.
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I want to
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give these
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to you
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quickly.
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Discipline
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takes three
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forms.
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I'll give
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you a couple
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of Bible
17:30
examples for
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them.
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Number one,
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corrective
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discipline.
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Sometimes we
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need to be
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shown the
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error of
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our ways.
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We need to
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be shown it.
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There needs
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to be consequence
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for our
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action.
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And we need
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to experience
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the temporal
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consequence of
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our sin to
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keep us mindful
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of its eternal
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consequence,
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especially if we
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are not found
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in Christ.
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An example
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of this is
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found in
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Paul's letters
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to the
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Corinthians.
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Some of
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them were
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sick.
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Some had
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died because
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of their
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abuse of
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the Lord's
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Supper.
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And Paul
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writes in
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1 Corinthians
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chapter 11
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and verse
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32,
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So God
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brings along
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corrective
18:19
discipline,
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helps us to
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see that there
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is error in
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our way.
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And there's a
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consequence here
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and possibly
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forever.
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Second form
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of discipline
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is preventive
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discipline.
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Sometimes we
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need to be
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kept from
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sin by
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discipline.
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An example
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of this is
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the humility
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God worked
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in Paul,
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which he
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speaks of
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in 2 Corinthians
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chapter 12
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and verse 7,
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where he
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wrote,
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So to
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keep me
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from becoming
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conceited,
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there's the
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preventive measure
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there,
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Paul was
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kept humble,
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right?
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He wasn't
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allowed to
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become conceited,
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he goes on,
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because of the
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surpassing
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greatness of
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the revelations,
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a thorn was
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given me
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in the flesh,
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a messenger
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of Satan
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to harass
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me,
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to keep
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me from
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becoming
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conceited.
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You see
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that Paul
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takes this
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as a
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kindness
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from God
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on his
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behalf.
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The third
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form that
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discipline
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takes is
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instructive
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discipline.
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Sometimes
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we are
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taught lessons
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proactively
19:32
through
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discipline.
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This was
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the case
19:35
for
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Job,
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who after
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enduring
19:37
much
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suffering
19:38
that
19:38
was
19:38
neither
19:38
corrective
19:39
or preventative,
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he declares
19:42
in Job
19:42
chapter 42
19:43
verse 4
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and following,
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Here I will
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speak,
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I will
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question you,
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and you
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make it
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known to
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me.
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I had
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heard of
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you by
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the hearing
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of the
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ear,
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but now
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my eye
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sees you.
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Therefore
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I despise
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myself and
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repent in
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dust and
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ashes.
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Through
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Job's
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suffering
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and his
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following
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dialogue
20:04
with God,
20:05
he reached
20:06
a new
20:06
and more
20:07
complete
20:08
understanding
20:08
of his
20:09
Lord.
20:10
Because
20:11
Job was
20:12
doing
20:12
well,
20:14
God
20:14
allowed
20:15
suffering
20:15
so that
20:16
Job
20:16
would do
20:17
all the
20:18
more
20:18
well.
20:20
Much
20:21
like an
20:21
elite athlete
20:22
gets pushed
20:23
by a
20:24
coach,
20:24
those at
20:25
the top
20:25
of their
20:25
game
20:26
don't stop
20:27
getting
20:27
coached.
20:28
They get
20:28
pushed
20:28
further
20:29
on.
20:31
We are
20:31
often
20:32
instructed
20:32
through
20:33
our
20:34
hardships.
20:36
We must
20:37
remember
20:37
that the
20:38
challenges
20:38
of our
20:39
lives
20:39
are
20:40
discipline
20:40
that
20:40
comes
20:41
in one
20:41
of these
20:42
three
20:42
forms
20:42
and we
20:44
must be
20:44
discerning
20:45
and sorting
20:46
that out
20:46
and we
20:47
must remember
20:48
that it is
20:49
loving
20:49
and it is
20:50
for our
20:51
good.
20:52
James
20:53
Moffat,
20:53
who's a
20:54
contemporary
20:54
commentator,
20:55
stated in
20:55
his commentary
20:56
on this
20:56
text,
20:57
to endure
20:58
rightly,
20:59
one must
21:00
endure
21:00
intelligently
21:02
and by
21:03
which I
21:03
think he
21:04
means
21:04
mindfully.
21:05
If we're
21:06
going to
21:06
endure the
21:07
hardship of
21:07
this world,
21:08
we must
21:09
understand
21:10
why it
21:11
comes our
21:12
way and
21:12
the purpose
21:13
for it.
21:16
Third,
21:17
reasons for
21:18
sustained
21:19
endurance.
21:20
We'll see
21:20
this in the
21:21
last half of
21:21
verse 7 and
21:22
through the
21:22
end of the
21:23
text in
21:23
verse 11.
21:24
The author
21:26
gives four
21:27
reasons for
21:28
sustained
21:29
endurance,
21:30
beginning
21:30
second half
21:31
of verse 7
21:32
and on.
21:34
Number one,
21:35
he gives
21:35
us a
21:36
paternal
21:37
reason.
21:38
A paternal
21:38
reason.
21:40
He writes,
21:41
God is
21:41
treating you
21:42
as sons.
21:45
For what
21:45
son is there
21:46
whom his
21:46
father does
21:47
not discipline?
21:49
If you are
21:49
left without
21:50
discipline in
21:51
which we
21:51
all have
21:52
participated,
21:53
then you
21:53
are
21:54
illegitimate
21:54
children and
21:55
not sons.
21:57
The logic
21:58
goes, if
21:59
you are
21:59
sons, then
22:00
you will
22:00
receive
22:01
discipline.
22:01
If you
22:02
are not
22:02
sons, then
22:03
you will
22:03
not receive
22:04
discipline.
22:06
Because this
22:07
is true,
22:09
we should
22:10
not regard
22:11
lightly the
22:11
discipline of
22:12
the Lord,
22:12
nor be
22:13
weary when
22:14
reproved by
22:16
him, but
22:17
should rather
22:18
be encouraged
22:19
to press
22:20
on by
22:22
it.
22:24
God loves
22:24
us as
22:25
our
22:25
father.
22:28
Second
22:28
reason for
22:29
sustained
22:29
endurance.
22:31
It is a
22:32
lesser to
22:33
greater
22:34
reason.
22:36
There is a
22:36
Latin phrase
22:37
I wrote down
22:38
and I am not
22:38
even going to
22:38
try to
22:39
pronounce it
22:39
for you.
22:40
A logical
22:41
tool, a
22:42
lesser to
22:43
greater
22:44
argumentation.
22:45
The logic
22:46
here goes,
22:47
if this is
22:48
so, then
22:49
this must
22:50
be even
22:51
more so.
22:54
He says
22:54
in verse
22:55
9,
22:55
besides this
22:56
we have
22:56
had earthly
22:57
fathers who
22:57
disciplined
22:57
us and
22:59
we respected
22:59
them.
23:00
Shall we
23:00
not much
23:01
more be
23:02
subject to
23:02
the father
23:02
of spirits
23:03
and live?
23:05
Now I
23:06
recognize that
23:07
not all of
23:07
you have
23:08
fathers who
23:08
disciplined
23:09
you or
23:09
disciplined
23:10
you well.
23:12
You may
23:13
not have
23:13
had the
23:14
type of
23:14
respect for
23:15
your fathers
23:15
that the
23:16
author is
23:16
here implying.
23:18
If that is
23:18
the case for
23:19
you, I want
23:19
you to
23:19
know that
23:20
he is
23:20
speaking in
23:21
generalities
23:22
and that
23:22
the lesson
23:22
he is
23:23
teaching does
23:23
not have
23:24
to be
23:24
lost on
23:25
you because
23:26
your frame
23:27
of reference
23:27
is different
23:27
from the
23:28
one he
23:29
is implying.
23:30
So here,
23:32
if you
23:32
have a
23:33
father who
23:33
disciplined
23:33
you and
23:34
you respected
23:34
him, or
23:35
if you
23:36
have ever
23:36
noticed a
23:37
father who
23:37
disciplined
23:38
well and
23:38
you respected
23:39
him, then
23:41
how much
23:42
more should
23:43
you respect
23:44
God?
23:45
Fathers who
23:46
discipline their
23:47
children are a
23:48
shadow, a
23:50
reflection of
23:52
our great
23:53
God who
23:53
disciplines us
23:55
for our
23:56
good.
23:57
So we
23:58
should much,
23:59
much more
24:00
respect God
24:01
and therefore
24:01
respect his
24:02
loving correction.
24:05
His loving
24:05
correction is
24:06
always perfect.
24:08
It's always
24:09
perfect.
24:10
He does not
24:10
fail the way
24:11
that earthly
24:12
fathers fail.
24:14
And as
24:15
such, therefore,
24:16
it is always
24:17
respectable.
24:21
The third
24:21
reason for
24:23
sustained
24:23
endurance is
24:24
a sanctifying
24:25
reason.
24:27
Verse 10,
24:29
For they,
24:29
these fathers,
24:30
disciplined us
24:31
for a short
24:32
time as it
24:32
seemed best
24:33
to them.
24:35
But he
24:35
disciplines us
24:36
for our
24:37
good that we
24:38
may share
24:39
his holiness.
24:41
It's a
24:41
sanctifying
24:42
reason.
24:43
We've said
24:44
this already
24:44
before,
24:45
but God
24:45
is about
24:46
working in
24:47
our lives,
24:49
aiming us
24:50
to look
24:50
more like
24:52
him.
24:54
Good earthly
24:55
fathers do
24:55
this, right?
24:56
The discipline
24:57
of our
24:57
children is
24:57
aimed at
24:58
making them
24:59
look more
25:00
like our
25:00
children.
25:02
You are
25:03
my son,
25:04
therefore,
25:04
you should
25:05
look like
25:05
this.
25:06
You should
25:06
live like
25:07
this.
25:08
But we
25:09
do this
25:09
so imperfectly
25:11
because we're
25:12
fallen and
25:13
we fail in
25:14
many,
25:15
many respects.
25:17
But our
25:17
heavenly father
25:18
does not
25:19
and never
25:20
does.
25:21
Everything that
25:22
he is working
25:23
is working us
25:24
in the direction
25:25
of looking
25:25
more like
25:26
him so that
25:27
we would
25:28
share his
25:29
holiness.
25:31
And if your
25:31
holiness is not
25:32
the highest aim
25:33
of your living
25:34
in this life,
25:35
then you're
25:36
shooting too
25:36
low.
25:38
If you're
25:38
aiming at
25:39
other things,
25:40
it's not a
25:41
worthy enough
25:41
thing to aim
25:43
at.
25:44
God aims
25:44
as the
25:45
aiming should
25:46
happen.
25:46
He's aiming
25:47
at your
25:47
holiness.
25:50
Romans 8,
25:51
28 gives
25:53
us some
25:53
direction in
25:54
this.
25:55
I think all
25:56
of you,
25:56
when I say
25:56
Romans 8,
25:57
28,
25:57
go,
25:57
I know
25:58
this one.
25:58
I got it.
26:00
We know
26:00
that for those
26:01
who love
26:01
God,
26:01
all things
26:02
work together
26:03
for the good
26:03
for those
26:04
who are called
26:04
according to
26:05
his purpose.
26:05
You probably
26:05
dropped the
26:06
last half
26:06
of that
26:07
off of there
26:08
because we
26:08
don't want
26:09
to think
26:09
about what
26:09
God's purpose
26:10
is in the
26:11
good that
26:11
he's working.
26:12
Because really
26:13
we want to
26:13
think about
26:14
our purposes
26:15
in the good
26:16
that God
26:16
is working.
26:17
And so we
26:18
make it into
26:18
this strange
26:19
mystic verse.
26:21
I know it's
26:22
true.
26:23
Everything works
26:24
out.
26:24
Everything for a
26:25
reason.
26:25
And we're
26:26
looking for the
26:27
reason.
26:27
We're trying to
26:28
understand.
26:28
We're giving
26:28
ourselves this
26:29
hope.
26:30
Like, yeah,
26:30
I don't like
26:30
what's happening
26:31
right now.
26:31
But somehow,
26:32
some way,
26:33
yeah,
26:34
it's going to
26:35
be good.
26:35
good.
26:37
The text
26:38
tells us
26:38
the good.
26:39
We don't
26:40
have to
26:40
guess at
26:41
the good.
26:42
The clue
26:43
of that is
26:44
the last part
26:44
of verse 28.
26:45
For those
26:45
who are
26:45
called according
26:46
to his
26:47
purpose.
26:48
What is the
26:48
purpose?
26:48
Verse 29
26:49
tells us.
26:50
For those
26:50
whom he
26:51
foreknew,
26:51
he also
26:51
predestined to
26:53
be conformed
26:54
to the image
26:56
of his
26:57
son.
27:00
That's the
27:00
good that
27:01
he's working
27:01
in your
27:03
life and
27:04
in my
27:04
life if
27:04
we belong
27:05
to him.
27:06
God is
27:07
working all
27:08
things together
27:09
for that
27:10
great and
27:10
highest good.
27:12
Read there.
27:13
Share in his
27:14
holiness that
27:14
we will be
27:15
conformed to
27:16
the image
27:17
of his
27:18
son.
27:20
His son,
27:21
who was
27:22
himself God,
27:23
but was
27:23
fully man and
27:24
submitted himself
27:26
in every way
27:27
to the
27:28
father.
27:29
Our high
27:30
example of
27:31
faithful
27:31
endurance.
27:33
This is
27:34
what he is
27:34
making us
27:35
into.
27:37
And we
27:37
won't arrive
27:38
at it on
27:38
this side
27:39
of glory,
27:39
but we
27:40
are moving
27:40
in that
27:41
direction
27:41
steadily for
27:43
the praise
27:44
of him
27:44
who is
27:45
doing it.
27:47
This is a
27:48
wonderful reason
27:49
to press on.
27:50
A sanctifying
27:51
reason to
27:53
appreciate the
27:54
kind
27:55
corrections
27:55
of God.
27:58
And then
27:59
the fourth
27:59
reason for
28:00
faithful endurance.
28:01
is a
28:02
joy-filled
28:03
reason.
28:05
A joy-filled
28:06
reason.
28:06
Verse 11
28:06
says,
28:07
For the
28:07
moment,
28:08
all discipline
28:09
seems painful
28:10
rather than
28:11
pleasant,
28:12
but later it
28:13
yields the
28:13
peaceful fruit
28:14
of righteousness
28:15
to those
28:15
who have been
28:16
trained by it.
28:18
The author
28:19
recognizes that
28:21
there is a
28:21
disconnect
28:22
between the
28:24
experience of
28:25
discipline and
28:26
the reality
28:27
of discipline.
28:29
He notes
28:30
that for the
28:31
moment,
28:31
all discipline
28:33
seems painful
28:34
rather than
28:36
pleasant.
28:37
He knows
28:38
that it
28:38
hurts.
28:40
He has
28:40
experienced
28:41
that hurt,
28:42
and he
28:42
sympathizes with
28:43
us in that.
28:44
But,
28:45
by implication,
28:47
it yields
28:48
pleasantness.
28:50
In the
28:51
moment,
28:51
he says,
28:52
it's painful,
28:54
but it
28:55
will
28:55
yield
28:56
pleasantness,
28:58
which he
28:58
calls the
29:00
peaceful
29:01
fruit
29:02
of
29:03
righteousness.
29:05
Doesn't
29:06
that sound
29:06
wonderful?
29:08
In the
29:09
midst of
29:09
trial,
29:11
you're
29:11
sailing the
29:12
sea of this
29:12
life,
29:13
and it is
29:13
getting rocked
29:14
by the
29:15
storms of
29:15
this world.
29:17
In the
29:17
midst of
29:18
temptation,
29:20
doesn't
29:20
that,
29:21
the
29:21
peaceful
29:22
fruit
29:23
of
29:23
righteousness
29:24
steady you?
29:28
We can
29:29
be
29:29
steadied.
29:31
We are
29:32
steadied by
29:33
our loving
29:34
God as
29:34
he trains
29:35
us to
29:36
yield this
29:37
in our
29:38
lives.
29:40
Isaiah
29:40
chapter 32
29:41
verse 16
29:42
and 17
29:43
says,
29:44
justice
29:44
will dwell
29:45
in the
29:46
wilderness
29:46
and righteousness
29:47
abide in
29:48
the fruitful
29:49
field,
29:50
and the
29:50
effect of
29:51
righteousness
29:52
be peace,
29:53
and the
29:54
result of
29:54
righteousness
29:55
quietness
29:57
and trust
29:58
forever.
30:00
I love
30:01
that.
30:02
I love
30:02
that.
30:03
The effect
30:03
of righteousness
30:04
will be
30:04
peace,
30:05
and the
30:05
result of
30:06
righteousness
30:06
quietness
30:08
and trust
30:10
forever.
30:13
So hold
30:13
up and
30:15
hold on.
30:15
love.
30:15
We have
30:16
a loving
30:17
God who
30:18
disciplines
30:19
us for
30:19
the sake
30:20
of faithful
30:21
endurance.
30:23
Beloved,
30:24
it is because
30:25
he loves
30:26
you.
30:27
Trials of
30:28
this life
30:28
are not
30:29
outside of
30:29
his control.
30:31
They're being
30:32
brought your
30:32
way,
30:33
whatever it
30:34
is,
30:35
for your
30:36
good.
30:38
May we be
30:38
those who
30:39
declare,
30:40
Hebrews
30:40
chapter 10
30:41
and verse
30:41
39.
30:43
We are
30:43
not of
30:43
those who
30:44
shrink back
30:44
and are
30:45
destroyed,
30:46
but of
30:46
those who
30:47
have faith
30:47
and preserve
30:48
their souls.
30:50
Let's pray
30:50
together.