1. Christ’s Determination to Bless _________________ Children (vv. 13-14).
2. The Place of _________________ in Christ’s Kingdom (v. 14).
3. The Proper _________________ toward Children in the Church.
1. _________________ under God’s mighty hand (v. 6).
2. Cast all your ____________________ upon God (v. 7).
1. Humility demonstrated in youthful ___________________ to elders (v. 5a).
2. Be clothed in _______________ toward one another (v. 5b).
Love’s permanence and Paul’s own handling of Corinthian boasting return here, with Paul’s humility held up as a model for preachers themselves. Along the way come reflections on homiletics, the art and discipline of preaching well.
The history of salvation, God’s own unfolding acts, takes real priority here over Habakkuk’s personal spiritual renewal, though both are happening at once. Habakkuk diminishes himself throughout this prayer, turning attention away from his own experience toward God’s action. That same self-diminishment anticipates Christ’s own relentless focus on the Father rather than himself.
The ‘holy hands’ of 1 Timothy 2:8 are read as figurative, not a posture to imitate literally, describing instead a new man free to pray and worship anywhere. What that freedom rules out, specifically, is prayer carried out in bitterness. Men are called to lead in that same praying with a humility patterned on Christ’s own.
Three distinct reasons stand behind Paul’s letter to Timothy, but the method Paul actually uses to correct him is prayer itself, not merely instruction. Paul’s own praying models what he then commands in 1 Timothy 2:8. Men are told to pray with humility and submissiveness, not simply with raised hands.
The Westminster Confession’s account of the church and Paul’s own appeal in Romans 12 converge on the same expectation: church leaders are called to humility and faithfulness, not status. Officers exist to serve the church the way Christ served it, not the reverse. That standard, more than any particular polity detail, is what the sermon holds up.