By the work of the spirit, you have granted these things to your people that they may enjoy eternal life. We pray that you would empower our brother Julius to preach to us and that you would use him to pierce our hearts with these words of eternal life. Grow us in faith, hope, and love. Grow us in the grace of the Lord Jesus Christ. We pray that you would give him such prophetic utterance of the word of God that our affections will be brought forth into submission to the greatness of your person and work. Our triune God, we give thanks for this beautiful redemption in Jesus' name. Amen. Our text this afternoon is Hebrews Chapter 12, verses 18 through 24. This is the inspired and the inerrant and the infallible word of our God. For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest and the sound of a trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. for they could not endure the order that was given. If even a beast touches the mountain, it shall be stoned. Indeed, so terrifying was the sight that Moses said, I tremble with fear. But you have come to Mount Zion. and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. It has been often said that the Christian life is like a race. It involves running, and we find this kind of imagery in the sermon to the Hebrews. Matter of fact, at the beginning of chapter 12, we find the overarching exhortation to run with endurance the race that is set before us. But coupled with running is also fixing or looking. You can run with your eyes closed, but you won't get very far. So coupled with the verb run is the verb fix, look. Now any one of us who carefully contemplates the Christian life knows that if life is a race, it's longer than any race imagined in this world. and coupled with length of this race is the difficulty, the challenge of this race. There is no maturing Christian that imagines they're running like an Olympian, because much of the time, the Christian is running like a soldier in battle, just trying to make it to the very end, but the end seems so far away. In chapter 12, verse three, the preacher to the Hebrews is well aware of the experience of the Christian life. that our running is confronted by weight and sin so that we can grow weary and faint-hearted. And then we consider the matter of the Lord's discipline. Yes, he disciplines those he loves, but it is painful rather than pleasant. And even when the Christian is trained by it and it yields the peaceful fruit of righteousness, the Christian wonders, how much longer until this race is over? How much longer until I come to the very end? Well, our text this afternoon contributes to the imagery of running and fixing by telling the Christian where they have come. This is interesting. Does the Christian life involve running? You would say yes. Does the Christian life involve looking? You would say, of course. We must look to Jesus, who is the author and perfecter of our faith. But added to this, the preacher to the Hebrews tells the Christian where they have come. A Christian runs, looks, because of where they have come. One could say that in order to run, the eyes must be opened, and the one who runs must know where he is going. Maybe you have heard someone say, trying to describe a difficult circumstance in their life. They're saying, I'm trying to persevere. But they go on to say, I don't know whether I'm going or I'm coming. All they can see is what is before them. Perhaps they are looking to Christ, they know that he is all they need, and yet Christ and all his blessings, they still seem so far away. My brothers and sisters, I'm sure this has been your experience in the past. Perhaps this is your experience right now, maybe your experience in the future. The reality is that we often run the Christian life looking more at ourselves than Christ. And often when we look to Christ, our vision is even blurred by the troubles of this life, that we lose sight not only of what he has accomplished, but what Christ has applied. Not only what he has done, but what he has given to us still remains blurry. So the preacher to the Hebrews is saying here, not only is the Christian life a race that you must run, not only must you run with your eyes open looking to Jesus, but with your running and looking is the reality to where you have come. You must run and you must look from the true reality of where you have come. Now for many, their minds turn right away to the principle of the already not yet. The principle guards the Christian from an over-realized eschatology, which are just big words for over-realizing the last and final things. This kind of Christian lives the Christian life as if they've already arrived. There is no common curse, there is no sin. Suffering and trial are behind them. And if a Christian thinks otherwise, well, maybe they're just not really a Christian. This already not yet principle is important for a realistic understanding of the Christian life. But there's a danger here. And the danger is to focus on the not yet to the neglect of the already. And this results in an under-realized eschatology. Those are just big words for not realizing what is already the possession of the Christian, what is already ours. This can also affect the Christian life negatively. Living as not yet. Living as if you're still under the common curse, still running, unable to lay aside the sin which clings so closely. And every day to this kind of Christian is just a trial stocked full of suffering. Not yet. And if the Christian thinks otherwise, well, they're probably just over-realizing things. But our text this afternoon provides the balm for this imbalanced perspective, either over-realized eschatology, already, or an under-realized eschatology, not yet. And really, this balm is racked up in the word hope. The principal subject of Hebrews 11 is faith. Of chapter 12, hope, and of chapter 13, love. But we have to ask, what is hope? And we can understand hope both as an emotion and as a theological virtue. As an emotion, a response to sensible good. It's distinct from desire, but it stretches out to a future good. Hope understood as an emotion is a sensible good. It responds to goods by the senses. This is hope as an emotion. But on the other hand, hope can be understood as a theological virtue. Understood in this way, hope is a virtue of grace that perfects the will. It perfects the will such that the will coupled with the virtue of faith stretches toward the good. And it is a theological virtue because God himself is the good. It is called hope because it's still focused on a future good. To put it succinctly, the act of Christian hope is the will inclined toward eternal good as something possible to it by grace. But still, we ask how is hope the balm for this imbalanced perspective on this already not yet? Because hope is not just something far away. Hope is not in no way already present, but rather as a theological virtue, it is that gift of God's grace coupled with faith by which we choose the future good. In this sense, hope is already not yet. Already because the Christian right now in this life is willing and choosing that future good. But it is not yet because that future good is still to come. Nevertheless, our text on Christian hope comes to us within the context of perseverance. And the preacher to the Hebrews is addressing Christians who must persevere. But this is the question this afternoon. How and why can the Christian persevere? The main point of this sermon answers that question. Persevere how? Persevere in hope. Why? Because you have not come to the curse of the law, but the blessing of the gospel. We will examine our text under two headings, just unfolding that one main point. First, persevere in hope because you have not come to the curse of the law. And that's verses 18 through 21. Persevere in hope because you have not come to the curse of the law. Second, persevere in hope because you have come to the blessing of the gospel. That's verses 22 to 24. Persevere in hope because you have come to the blessing of the gospel. The first, persevere in hope because you have not come to the curse of the law. I want you to note three things in these verses. The frightening things they saw, Verse 18, the frightening things they heard. Verse 19, and the frightening things they faced. Verse 20 to 21, what they saw, what they heard, what they faced. First, the frightening things they saw. The preacher says, for you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest. Here we are reminded of what Israel saw at Mount Sinai, and in particular, the giving of the Ten Commandments. And the first assertion, you have not come, implies a radical contrast in the way the Israelites came. As one commentator wrote, the theme is now resumed of the definitive contrast between the old and the new, which permeates this very epistle. the contest between the imperfect and the perfect, between the temporary and the permanent, between the law and the gospel. In Deuteronomy 4.11, it says, they came and they stood at the foot of the mountain, a mountain that may be touched. But as Exodus 19.12 reads, whoever touches the mountain shall be put to death. The words of blazing fire and darkness and gloom and a tempest, they all take us back to Deuteronomy 4.11, where it is said that the mountain burned with fire, and there was darkness, cloud, and a tempest. This was frightening. This is the frightening sight that Israel saw. But it's important to understand that it was by these very things they saw that God manifested his presence. This is what we call a theophany. And in this particular event, it was intended to invoke fear in the hearts of the nation of Israel. As one pastor said, this medium was the message. As Owen puts it, these visible manifestations were provided to bring about a particular response from the people. You see, God in this way revealed his holiness and confronted Israel with their sinfulness. God impressed upon the nation the infinite chasm that exists between the creator and the creature. As they saw that fire, they were confronted with God's judgment. As they saw the darkness and gloom and tempest, they were confronted with their spiritual condition. And what they saw was the very curse of the law. The curse of the covenant of works was impressed upon their consciences. The curse which says everyone who disobeys will die in their sin. And note, this was not coupled with the promise that if they did obey, they would have eternal life. The curse of the covenant of works remains under the Mosaic covenant, but not its promises. There was nothing here to suggest that if they obeyed, they would have eternal life. Rather, if they obeyed, they would live in the land. But still, The curse of the law remained. What Israel saw was the curse of the law. But beloved, if you have trusted in Christ alone, this is not where you have come. This is not where you have come because this is where Christ has gone for you. Christ and his humanity has borne these frightening and sensible things. Christ bore the fire of God's judgment. Christ saw that darkness and gloom and tempest most acutely at the cross. My brothers and sisters, you have not come to the curse of the law, because Christ has borne the curse of the law. And what was seen by Israel was more acutely seen by him, so that all you see is the blessing of the gospel. This is how and why you persevere. Persevere in hope because you have not come to the curse of the law. But the preacher to the Hebrews doesn't stop with what Israel saw. He adds what they heard. Note the frightening things they heard. The preacher continues, and the sound of the trumpet and a voice whose words made the hearers beg that no further messages be spoken to them. Here we are reminded of Exodus 19, 16, where it says the loud blast of a trumpet sounded, and in Deuteronomy 4, 12, recalling that very event, says the Lord spoke to them out of the midst of the fire, and they heard the sound of words. And this was so awesome in itself that it made the hearers entreat that no further message be spoken to them. Remember, Israel said to Moses, you speak to us. and we will hear, but don't let God speak to us, lest we die. Remember the purpose of this theophany was a particular response, and that was fear from the people. And it was not only seeing the curse of the law that invoked fear within their hearts, but here we know that hearing the prohibitions of the law intensified that fear. Remember, they were not allowed to touch what they saw while God's presence was being manifested. Any infraction was to be punished with death. Even Moses, who drew near to the divine presence, drew near trembling with fear because he too saw and heard the curse of the law. Moses could not, could only draw near because of God's call though. Everyone who heard that curse of the law on the sound of the trumpet. The curse which says that everyone who disobeys will die in their sin. They feared. Again, there was nothing here to suggest that if they obeyed, they would have eternal life. Rather, if they obeyed, they would live in the land. But still, the curse of the law remained upon them. What Israel heard was the curse of the law. But beloved, if you have trusted in Christ alone, this is not where you have come. This is not where you have come because this is where Christ has gone for you. Christ and his humanity has borne these frightening and sensible things. Christ heard the sound of the trumpet, as it were, and that voice that made the hearers beg that no further messages be spoken. And he did so most acutely at the cross. My brothers and sisters, you have not come to the curse of the law, because Christ has borne that curse of the law for you. And what was heard by Israel was more acutely heard by Christ, who said in those words of dereliction, Father, let this cup pass from me, but not as I will, your will be done. And Christ has done so, so that all you may hear is the blessing of the gospel. This is how and why you persevere. Persevere in hope because you have not come to the curse of the law. But the preacher to the Hebrews concludes with the frightening things they faced. Notice verse 20 and 21. The preacher to the Hebrews says, for they could not endure the order that was given. If even a beast touches the mountain, it shall be stoned. Indeed, so terrifying was the sight that Moses said, I tremble with fear. It's interesting to note that here the preacher to the Hebrews turns from fire and darkness and trumpet and voice to the very words spoken by God. Words composed the order that was given, and Israel could not even endure that order given in the words of the law. It seems here that the most terrifying, sensible experience was being faced with the words of the living God. So terrifying that even when one was allowed to approach and ascend the mountain, Moses, he as well trembled with fear. Why? Because he along with Israel faced the inscrutable presence of God and his holy law. Like Adam and Eve upon their fall, they could not endure the order that was given. Not Moses, not anyone. But beloved, if you have trusted in Christ alone, this is not where you have come. This is not where you have come because this is where Christ is gone. Christ faced the order that was given that no man can endure, and he did so most acutely at the cross. You have not come to the curse of the law because Christ bore that curse for you. And what was faced by Israel was more acutely faced by Christ. Christ, who for the joy set before him endured the cross, despising the shame. And we know this is so because he was buried, descended into hell to declare victory, and rose from the dead. And as the preacher has already expressed, he is seated at the right hand of God, interceding for you. Christ has done all of this so that all you face, those suffering and trials included, All you face is the blessing of the gospel. This is how and why you persevere. You persevere in hope because you have not come to the curse of the law. But you may ask, how do I know? How do I know I have not come to the curse of the law? The answer is look to Christ. Christ who saw, Christ who heard, Christ who faced the curse of the law, but as you look to him by faith, Christ calls you to persevere. You say, how and why can I persevere? Christ says, persevere in hope, because you have not come to the curse of the law, but the blessing of the gospel. I want you to note that you have come to the blessing of future glory. Verse 22. You have come to companionship with the church. Verse 23. A, the first part of verse 23. And third, you have come to familiarity with God. The second half of verse 23 through 24. You have come to the blessing of future glory. You have come to companionship with the church. You have come to familiarity with God. As we briefly contemplate the blessings of the gospel, one commentator writes, how different, how different are the circumstances of Zion, the mount of God's grace, where thanks to the perfect law-keeping and all-sufficient sacrifice of the incarnate Son in our stead, we are incited to draw near with boldness into the heavenly holy of holies. They could not bear to draw near, but we can draw near. My brothers and sisters, we read earlier in the sermon to the Hebrews that we have access to the holy places because of the shed blood of Jesus. Because Christ endured to the very end, because he persevered, we have come to the blessing of the gospel because of him. If you're going to persevere to the very end with joy, even as you sorrow, you need to rehearse these very truths, morning and evening, meditating on where you have come. First, you have come to the gospel blessing of future glory. The preacher to the Hebrews says, but you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering. We observe varied descriptions of this future glory to which we persevere in hope. It's given to us in several words, Mount Zion. In one sense, comprehends all that is written in verses 22 to 24. But in another sense, it represents God's dwelling place, as we read in Psalm 9, verse 11, and the king's throne, as we read in Psalm 2, verse 6. This is further described by the words, city of the living God. This means that the Mount Zion here is not a physical, temporal place like Mount Sinai, but it is that heavenly Jerusalem, symbolized by that earthly city of Jerusalem. And Paul's allegory in Galatians 4, 25 provides a perfect contrast to Mount Sinai and that Jerusalem above. You see, they're distinguished by bondage, Mount Sinai, and freedom, that Jerusalem above. This heavenly city of freedom is the same city to which Abraham in faith looked forward. For as the preacher to the Hebrews says, for here we have no lasting city, but we seek the city that is to come. This city is the capital of the new heavens and the new earth, where God dwells with men, and all the former things have passed away. As the apostle John declares in Revelation 21, that I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more. Neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away. And he who was seated on the throne said, behold, I am making all things new. Also he said, write this down, for these words are trustworthy and true. And he said to me, it is done. I am the Alpha and the Omega, the beginning and the end, to the thirsty I will give from the spring of the water of life without payment. The one who conquers will have this heritage. I will be his God, and he will be my son. But it doesn't stop there. Back in Hebrews, the preacher declares that having come to the hope of future glory, we have come to innumerable angels in festal gathering. These are the mighty ones who perpetually serve the Lord, performing his will. As Psalm 103.20 says, they are his hosts, his ministers who do his will. They're also sent to serve His people. As Hebrews 1.14 says, they are sent out for the sake of God, for the sake of those who are to inherit salvation by the command of God. angels with whom the people of God are united. As we read in Ephesians 1 10, all things united in Christ in heaven and on earth, these angels then are an additional joy to the company of the saints. Together, all the saints and all the angels, bless the Father, bless the Son, and bless the Spirit, three in one, forever and ever, world without end. This is the true reality. Beloved, persevere in hope, because to this hope of future glory you have come. As your will inclines toward this eternal good by grace, the hope of future glory is already yours. Yes, it seems like it's so far away, but get this, every Sabbath day when you come to worship God with the church and enter his special presence, you join in heaven's praise. God is really present. The Lord Jesus by His Spirit is really present. And the angels are really present. And while you are seated, while you are standing, while you're listening and praying, singing and taking part in the supper, you are persevering in hope because you have come to the blessing of the gospel. Already you have come because right now in this life you are willing. And you are willing by grace. You are choosing that future good, and at the same time, it's already, it's not yet. Because that future good, that future glory is still yet to come in full. But Christ, the Christ who in his humanity saw and heard and faced the curse of the law for his people, Christ says to you, I don't stand alone. Christ says to you, and he stands with me, persevere in hope because you have not come to the curse of the law. You have come to this blessing of the gospel. This is the blessing of future glory. Second, you have come to the blessing of companionship with the church. This is the beginning of verse 23. The preacher says, and to the assembly of the firstborn who are enrolled in heaven. Still, the contrast between the curse of the law and the blessing of the gospel needs to be kept in mind here. The language here reminds us of the assembly of Israel under the leadership of Moses at Sinai. Remember, Israel was regarded by God as his firstborn, Exodus 4.22. But in light of the new covenant, that title firstborn is transferred to the New Testament church, the kingdom of Christ, both locally and universally. How? Through the agency of the gospel, sinners are reborn. According to God's mercy, these sinners are born anew to a living hope. As James puts it, they are the first fruits of his creatures, dedicated to God, members of Christ's body, heirs of all things. And by virtue of their union with Christ, who is the firstborn from the dead, they are the assembly of the firstborn who are enrolled in heaven. This refers to the companionship of the church of God, and it's a permanent companionship. Athanasius, commenting on Matthew 25, 34, says, who would not wish to enjoy the high companionship of these? Who would not desire to be enrolled with these that he may hear with them, come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world? Yes, in this life, we see brothers and sisters come and go. But beloved, we have this blessing of the gospel. And this is a permanent companionship with the church. Look around you. Look at your brothers and sisters right now. You know, there's nothing wrong with looking around in worship. One of the privileges of preaching is I get a panoramic view of the church gather. One thing I love about preaching is to look at you all. And though some come and some go, this companionship is forever. How do you persevere in hope though? How do you persevere when the gates of hell press against the church? How do you rejoice even when sin in the church hurts the church? How you do so as you remember that there is one There is one who has founded the church and perfects the church. There is one who disciplines the church and trains the church. You must remember Jesus Christ. It is Christ who for the joy set before him endured the cross and despised the shame to establish this assembly enrolled in heaven. This is the assembly we read of in Hebrews 11. Who was guiding them? Who was protecting them? Who sustained them and nourished them? was Jesus Christ. When you're feeling discouraged about the church and you don't know what to do, and when your energies hang low, persevere in hope because you have not come to the curse of the law, no matter how dark the church's life may be, but you have come to this blessing of the gospel. You have come to companionship with the church of God forever. This is the blessing of the gospel companionship with the church of God. Third, you have come to the gospel blessing of familiarity with God. Second half of verse 23 through verse 24, the preacher says, and to God, the judge of all, and to the spirit of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. Familiarity here is meant positively. First is familiarity with God the Father. The preacher declares, God the judge of all. God is the one before whom everyone must stand. He is judge of all because he is one. Care must be taken here to not separate the operations of the blessed Trinity. While the doctrine of appropriations teaches us that there are particular works that may be appropriated to one of the persons of the Trinity, we must be careful to remember the doctrine of inseparable operations. It may sound technical, but it's actually beautiful. This doctrine teaches that as the Trinity is one God, so the triune persons always act inseparably as one God and not simply cooperatively, not simply collectively. This is our God. So by way of appropriation, the particular work of judgment is attributed here to the Father. Notice that unlike Mount Sinai where Israel was unable to come, even before the immediate manifestation of the presence of the Lord, here the blessing of the gospel is that we are granted access to come to God, the judge of all. We don't come like Israel, trembling with fear. We are granted access to God the Father because he is our Father. Having adopted us, we are his sons and daughters. We are his sons and daughters through faith in Jesus Christ. Therefore we should persevere in hope because we have come to God the Father and if God is for us, you know the answer, nothing. Nothing shall stand against us. As we read in Hebrews 12, three through 17, God the Father disciplines the one he loves and he chastises the one he receives. And why is that? Because he who did not spare his own son, but freely gave him up for us all. How will he not also with him graciously give us all things? And part of that all things is training us, even as we are disciplined. But he disciplines us because he loves us. My brothers and sisters, persevere in hope because you have come to God the Father. The second is familiarity with God the Spirit. The preacher says, and to the spirits of the righteous made perfect. Now it may not seem as clear at the forefront how one arrives at God the Spirit here, but by implication, we can arrive at familiarity with God the Holy Spirit. Think about it. How are the spirits of the righteous made perfect? How is the Christian made complete? Ephesians 1, 13 through 14, the apostle says, in him you also, when you heard the word of the truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it to the praise of his glory. I think it best to understand the spirit of the righteous made perfect as referring to all who through faith have been accounted righteous by God, who after their earthy pilgrimage have been made complete, but how? By the Holy Spirit, by the Spirit of Christ dwelling in them. As one theologian wrote, all justice and all perfection is from God the Holy Spirit. Therefore, by implication, we can say that the blessing of the gospel is familiarity with God the Holy Spirit My brothers and sisters, the spirit of Christ dwells within you. And this is the spirit who will give life. Romans 8, 11 says, if the spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his spirit who dwells in you. And this is not a spirit of slavery to fall back into fear, but the spirit of adoption. Romans 8, 15 says, for you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of adoption as sons by whom we cry, Abba, Father. Beloved, you should persevere in hope because you have come to God, the Holy Spirit. You have come to the one who is the comforter and perfecter of your souls. Third and finally is familiarity with God the Son. The preacher says, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. The preacher has already described Christ as the mediator of a new covenant, which is also a better covenant. In chapter eight, verse six, he declares the excellency of this new covenant. He says, but as it is, Christ has obtained a ministry that is as much more excellent than the old, as the covenant he mediates is better, since it is enacted on better promises. In chapter 9 verse 15, the preacher provides the concluding result of the new covenant. He says, Therefore he is the mediator of a new covenant, so that those who are called may receive the promise eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. You see, the prophets knew that God would establish a covenant more excellent than the old because the old was inadequate. But unlike the old, the new covenant is fully adequate and everlasting in its efficacy. Christ perfectly obeyed the precepts of the law and bore the penalty of the law on behalf of you, his people. As was mentioned earlier, Christ saw and heard and face the curse of the law. So as the Apostle Paul said, we, those who believe, might become the righteousness of God. And this is why the blood of Christ speaks a better word than the blood of bulls and goats and even the blood of Abel. The blood of bulls and goats could not take away sins permanently and perpetually, nor could the first bloodshed of man. The murder of Abel was but a picture pointing to Christ who would be murdered by his brothers. But unlike Abel, Christ gave up his life willingly for his people, sinners, whom he would call his very brothers. This is why the sprinkled blood of Christ speaks a better word, because it speaks a gracious word to you. As one commentator said, it speaks of eternal redemption. It speaks of the purging of consciences. It speaks of the perfection and sanctification of all to whom it is applied. It speaks of acceptance instead of rejection. It speaks of blessing instead of cursing. Abel's blood cried out for judgment, but Christ's blood cries out for mercy and pardon. My brothers and sisters, you have this assurance that Christ's blood forever silences the accusing voice of your past, present, and future wickedness. This is the blessing of familiarity with God the Son. What has been contemplated here is the true reality. So as you keep running and looking to Jesus, don't forget where you have come. The foundation of the blessing of the gospel is familiarity with God, Father, Son, and Holy Spirit from beginning to end. So that which we have come rests on the inseparable operations of our triune God. And this is why that doctrine, while technical, is wonderful. Because of his inseparable operations, We confess this in our confession of faith. Though many storms and floods arise and beat against them, yet they shall never be able to take them off that foundation and rock which by faith they are fastened upon. notwithstanding through unbelief and the temptations of Satan, the sensible sight of the love of God may for a time be clouded and obscured from them. Yet he is still the same, and they shall be sure to be kept by the power of God unto salvation, where they shall enjoy their purchased possession, they being engraven upon the palm of his hands, and their names having been written in the book of life from all eternity. That's what we confess. But my unbelieving friend, these things are not yours. This is not where you have come. So mark the words of the Lord in verse 25 of chapter 12. See to it that you do not refuse him who is speaking. Not Julius, Christ. For if they did not escape when they refused him who has warned them on earth, much less will we escape if we reject him who warns from heaven. And so I call you by the authority of Christ, repent of your sins and turn to Christ, receive and rest upon Christ alone, and you will be saved. So as you continue, my beloved, my brothers and sisters, My fellow sojourners, as you continue to run by faith, looking to Jesus, amidst all the mountaintops, amidst all the valleys of this life, even when you are tempted to grow weary and faint under the Lord's discipline, hope for what you do not see, choosing that future good, which is where you have come. Again, how and why can you persevere? How? persevere in hope. Why? Because you have not come to the curse of the law, but you have come to the blessing of the gospel. Let's pray. Father in heaven, we do confess that we grow weary and faint of heart even as we persevere. We confess that we have not persevered in hope as we are. And often we have thought of hope as so far into the future and have not counted the blessing of the gospel that we taste and we drink and we eat from now. And we ask that you would forgive us, that you would grant us the grace of repentance, that we might renew our obedience looking to Christ, resting upon him alone for our salvation, and looking to him as we run this race that you have marked out for us. Father, we rejoice that we have not come to the curse of the law. We ask for grace to better understand that true reality and to run by faith in hope with love for you with love for your church, because we have come, though we do not experience it in full, we have come, and this Sabbath day we taste and we drink of what we will drink and taste and find in full on that final day. We ask that you would render us grace, that as we mortify the sin which so easily entangles, And as we undergo vivification, applying ourselves to the means of grace, that you would, by your grace, enlarge our hearts, increase our faith, advance our hope, and grow our love for one another. Father, we are weak. We confess that we often grow weary. and yet you have given us Christ. Christ who is not just Lord and Savior but our forerunner who has gone before us. We thank you that even now as we pray feeble and weak prayers that Christ intercedes for us. So it is by his merits, by his strength, it is by him and through him that we pray and ask for grace. Through Christ we ask. Amen. Father, thank you for that. It is interesting that the Old Covenant saints looked in hope for the Christ to come. And it is likewise interesting that we have a very similar expression of that hope for it is that Christ to come again. But we have the same hope with a significant amount of more clarity because of the doctrine of faith. We have the Christ fully realized supplementing that hope. All right, please stand for the doxology. Praise God, from whom all blessings flow. Praise Him, all creatures here below. Praise Him, above ye heavenly host. Praise Father, Son, and Holy Ghost. Amen. The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all. Amen. You're welcome. Thank you.