The Law of Worship

Let you take your sies. You low us to answer this check, to tway to this check, to play uh series of eating with the law of worship living in the first for commands and what they teach us about proper worship. Introduced this I get gave you a definition of worship from versus lea clas. True worship happens when we set our mind's attention and parts affection on the Lord, praising him for who he is and for what he's done. Remember that's true worship happens when we set our mind's attention and mart's affection on the Lord's praising him for who he is and for what he has done. Talk about the fact that our worship must meet godsidered worship God, that there are different ways that people have approached worship in terms of what is appropriate. We talked about coming out of information, the idea of the regulative principle versus the normative principle. The normative principle says that we must worship God in the ways that he defines, but we could also worship him in other ways that are not forbidden as long as as long as it's not forbidden them. Whereas the regulative principle says that we must only worship God in the ways that He prescribes in his work. That is the only thing that he wants to do. Of course, then it's talking about the elements of our worship. For example, fathers who dictate how we protect our voiciabels or what type is enter the sil doesn't necessarily give us an hour when we're supposed to meet. You can have your earlier in some places and day hundred and sub places. But the principle is that when we gather together and do what we call worship, those elements that we employ are the elements that God has specifically been expressed it outline in his work. And I talk about a third approach. There is the normative principle and the regulative principle, and that third one is for one and it is the most premalent today and I like to call it the affective principle of worship. And the affective principle of worship of simply stated is this, if I feel like what I'm doing makes me feel closer to God, then you can't say not wor that's the affect of principal moment, which okay, maybe we had something that we did and worship. I felt closer to God as a result of it. Therefore, who are you to judge whether or not that was an authentic worship experience. And if you come to the person who holds this affective principal worship and open up inscriptions and try to talk to them about what's appropriate and what's not appropriate, being responsible being, you can't put God in a box. Made your handy for that minutes right, you're putting God, you know. And again this is incredibly dating because our God is in the consuming fight, and he has cooke very clear about plot the means to worship him. We looked at as a remember reached down and put his hand on the art and touched it in an illegitimate way that was not in accordance with the clear wrong God. His heart was in the right place because he just didn't want the art to touch the ground, But he disobeyed the clear precept of God and touched the art in an illegitimate way. And God chilled him forget him to breathe to brow strange fire who were also killed by this God. He was a consuming fat. God has told us to express him explicitly how it is that he is to be worshiped. He has set a fence around if you put it in a box, if you like it, and we don't get to change that simply because of how it makes us feel. I use the illustration of a husband wife and getting a gift. I get this gift because I I love you. I gives you something that is blue. You don't like blue. But you know it's about the accounts, right, I get you something to eat and you're allergic to it. But that's a gays it's the adopt the accounts. Really, where was the vault? Obviously the thought was not the one to who gave him. The thought was about you. And this is what we bring in the greatness. Were in legit kind of worship before God. So Exodus chapter twenty. But we'll do so, we'll read those first four commands, and then tonight I'll do something a little different. And I'm gonna ask her and bear with me why we do it, Because we need to do some theological realmwork. That's just glad to tact and gospel, all these words saying I thought the way before we do that, you know, we we we run to Exodus twenty and work, why when you read those commandments will will fool you? Then this is back up one parent. Let me go one paragraph before God has come down to Mount Sinai speaking to Moses, is there fire clouds thundering from Mount Sinai and people would gather around. Look what has they get? The verse twenty one versus Chapter nineteen. And the Lord said that Moses go down and warn the people lest they break through to the Lord to look, and may give them a perish for what for looking them at God? He continues, Also, let the priests who come near to the Lord and concentrate themselves, let the Lord break out against them. By the way, when God breaks out against you, you die in droves. Moses says, i the Lord, the people cannot come up to Mont Sinai, where you can give yourself, warned us, saying that limits around the mountain and consecrative. And the Lord said to him, go down and come up, bringing aaron with you, But do not let the priests and the people break through to come up to the Lord, lest he break out against them. So Moses went down to the people and told them again, they just want to see God. They just want to get close to God. Certainly, wanted to be close to God is a good thing. Certainly, wanted to visit the blood place at almost high is a thing. God says. Don't let him come up here. Out kill him. Keep that in mind, because again, when we talk about the worship of God, we have been set in this context where we are completely and utterly reverent toward God. And by that, I don't mean that we're flipping toward God. I don't mean that when I say you're reverence toward God, That's not what I'm talking about. When I say you're reference toward God, I mean that we forget God when we come to worship him, and what we're concerned about is what we want and what we like and what we prefer, and have no thought of what thus said the Lord. We do not come before God with fear and trickling me as though He is a consuming fire. Because somehow we believe that the God on the left side of the book is a different God than the God on the right side of the book, that Moses is God retired, and now we have a new kinder tiler of God. Many of us believe that if you believe that and you might be that even us a right, I mean obviously, because it's not doing. This stuff doesn't happen, right, I mean that stuff used to happen, but this stuff doesn't happen now. If you believe that, if you believe that somehow God in the Old Testament has retired, and then now there's a new kinder jaber God who's taken over him, or maybe he get retired, right, he just sort of softened the begon Jesus showed up. If you believe that, I won't be to go home and read your relationship, and what you will find is all of the awesome and terrible things that God did in the Old Testament are going to be multiplied at the end of the age. As he pours out he is wrath he had not retired. Amen now thanking out for his grace, because they have a vine of us who could have would have should have been consumed, but we have not. And yet God is still holy and awesome and terrified, whod and glorious. And when we approach him, we ought to keep those things in mind and approach him in the ways that He has commanded. Now Scepter twenty verse one and God spoke all these words, saying, I am the Lord your God, who brought with out of the land of Egypt out allow us of slavery. Slavery you usually have no other gods before him. You usually have make for yourself carved image or any the likeness of anything that is in heaven above, or if that is in the earth, quite but that is in the water under the earth. You should not bow down to him or serve him. For I, the Lord your God, am a jealous count visiting the iniquity of the followers on the children the third and fourth generation of those who make me, but shouldn't stay fast love to thousands of those who love him in my mans, etcetera. You shall not take the name of the Lord your God. Convey him that the Lord will not hold him to kill with us who takes his name in vain. Eight remember the Sabbath day in the polson six days, you shall labor and do all your work of the seventh days the Sabbaths the Lord your God on him you should have any work. You your son and your daughter, your male servant you're a female servant, or your lifetiles. For the soldier hears within your gates, for in six days the Lord made to heaven and earth, the sea all that is in them, and rested on the seventh day. Therefore, the Lord blessed the seventh day and made full amna. Do we believe that this has anything to do with the way that they ought to worship God? I'm rguing that it absolutely does. That in that first commandment, God is clear about whom we worship. We worship God, and we worship God alone. Do we believe that? Careful before you answer, because there are so many people who think that God's like Gandhi ended up in heaven because they were such good people, and that even though they didn't worship the God of the Bible, they obviously were spiritual people who worship God. That's why they him lie, and that somehow God will overlook the First's commandment because of their sincere Buzza got killed because he touched the heart the wrong way, but someone like God who worshiped another God and not the God of the Bible somehow gets excused because we don't really believe this. What we don't really believe that people who worship idols are sitting against God. People who make grieve in images and claim to those grieve in images. We don't believe that they're sinning. We believe that they're sincere. So with some of the worst crucifix with a grieving image of Jesus on the crucifix and rubs the crucifix with the grief and ima to Jesus on the crucifix, they're doing that because they love God. Right, if you love me, why don't keep my commandments like not making grieving images? Or the evolutionist what does evolution have to do with this? Well, blaspheming God's name includes blaspheming his name, word and works. Evolution blaspheming for the works of God and therefore find is the third commandment. But you know that's science that's over there. Or the individual who is not committed to the regular worship of God. We used to call them cl Christians Christmas mothers being in Easter. They're sincere people. They're just not much for organized TERLIGI Do you see how in each one of these instances, what we've done is we've made allowances and we've made excuses because we believe that since severty is all that matters, and we believe that you can be sincere and in violation of the law of God, and that somehow that's okay, partly because we have a long view of the law on misunderstanding of the law. And that's what I want us to sort of say. Right to day. I told you who is theological ground and we need to do this theological groundwork. Here's why because I stand here and I talked about these first four commandments, and immediately there are those of us who thinks, well, wait, an, why have these laws and how some of the other ones? Right? I mean, there's all these laws about mixing materials, and I'm sure has some of the mixing materials on me. Somewhere You've got some mixing materials on you somewhere, you know, somewhere out here, you've got you know, crops of two different kinds in the field, and you know, and somewhere out there, and you know, people cutting in the edges of beards, and certainly you know that's happening. And people who have a God forbid, they have, you know, a tattoo. You know, that was that was always amazing because the people who see one person who was a tattooer, they go, you got a tattoo? You marked your body, and the person who's saying you marked your body's flinchain. So why some laws and not others? So legitimate questions. It's a question that deserves to be answered, that needs to be answered. It's a question that has to be answered because here's here's what we can do. If we don't understand being answer to that question, then what we end up doing is avoiding the left side of the book altogether because we don't know what to do with the law. We don't want to be hypocritical, and so we just leave it alone. And so we always say, okay, well, I'll try to find something new judgment that deals with that right, because I don't want to get over here and be that person who's saying the land you can't get tattoo. You know, you're a hand I cut up here and I were you know, cotton ponding land or whatever. So we'll just leave that over there and we'll say that was from them back then. And now, I mean, because after all, right, we're not under the law right, and yet there are those pesky t mendis what do we do like that? I'm glad to ask it. In chapter nineteen of our Confession, the second number Fast Confession of sixteen eighty nine. We had an amazing exposition on the law. The picture of this law is standing. Were formed approach to the law and its application, and it helps us here. It deals with this question that we all have, why some of these and knock others. So we'll look at our confession, look at all the barrier actors. Chapter one, paragraph one. It starts God gave to Adam a law, a universal obedience written in his heart, and a particular precept of not eating the fruit of the tree of the knowledge of good and evil, by which has found him and all his posterity to a personal, entire, exact and perpetual obedience from us life upon the fulfilling and threatened death upon the breach of it, and in due him with the power and ability to keep it. There's where we start with the idea that God gave Adam a law, that he wrote that law on his healfe, that he gave him a specific precept from that law that law was. Finally, when Adam ate from that, he come to the next paragraph, for the next paragraph begins to introduce an idea that is really the crux of the matter for us to them. And that idea that it introduces is the threefold division of the law. There are three different types of law, and the Old tested three different types of law. Now it gets a little tricky because the Bible doesn't say, hey, here's law type number one or here's law type number two. But observing this makes it clear. Nor is this something new or something that was made up by those who put together the season eighty nine. Listen to this from Philip Lass in his book From the Finger of God. Not uniquely Eastern or Western, Roman, Catholic or Protestant, Conservative or Liberal, Patristic or Puritive Thomas Calvinists, or anything else. The threefold division of the law is Catholic doctrine Catholic small sea in other words, universal doctrine. The Church universal has always understood this. There are some recent groups we have not appreciated, but historically this has been literally understood by those who approached the Bible. We find this almost universally in the Reform of Confessions and in the Reformed catechisms. They are very clear from the Hidroverb Catechism, which is criminally to the Belgian Confession and the categorism of the Senate Oftority. We find statements about the law in this same way. The Westminster Larger Catechism, the Westminster Confession, the Second Lendon Baptist Confession, all in that Reformed tradition acknowledging this view of understanding of and approach to the law of God. And it's because we've moved away from our confessionalism, and because we've moved away from theological thinking and understanding on the whole, that we get to that place where we say, you know what, I'm just gonna stay always from the left side of the book because I don't want to be able to create a hot written don't understand why some laws and not others ross continus throughout history, the church's most prominent dealers was expounded and maintained and defended in its teaching. It was well known and adopted by the ancient Says County. Most performed confessions likewise adopt the division, and even those that do not declare it work within its framework. It is clearly understood. The first of those divisions is the Moral Law. The Moral Law paragraph two of our Profession. The same law that was first written in the Harvard Man continued to be a perfect rule of righteousness after the fall, and was delivered by God upon sign intend commandments and into tables, the first four containing our duty towards God. The other six are duty words man. That's why as you look at this series on the ball of worship, we're looking at the first four commands, the vertical commands. There are vertical commands that had to do with our duty toward God, with our worship of a holy God. And we've looked at these first four commandments. No other gods before me, no brevant images. I'll take the lords, nighbors in vain, remember this out of Dade, keep it holy. He's a vertical. And then all of a sudden we get horizontal on your father and your mother, murder and adultry, don't steal, don't bear false witness, don't cut it. These are horizontal. They give us a picture of our duties man to man. So when we talk about those two tables again, the threefold division of the wall, people say, well, hold the way. I don't say, here's division number one, here's the division number two. Different. No, it doesn't say that. Also does it say, here's the first table that's burger, and the second table and that's horizontor. But if you read it, it's pretty clear demand. So these more moral law was first written on Adam's heart, and it's the same law that we get in the form of the Deconlogue or the Ten Commanders. It's not a new law that was invented or made up. It is a picture of the holiness of our righteous God in these two tables paragraph feed Here we go with the second type of law. So the first type of the law is moral law. The moral law is summarized in the Teclogue or the Ten Commandments, which is why that's what we're looking at is first four of the Ten Commands to give us a proper understanding of our disposition for God in worship. Paragraph feeds. This law, commonly called moral God was pleased to give to the people of Israel ceremonial laws containing several typical ordinances, partly of worship, prefiguring Christ his graces, action, suffering and benefits, and perfectly holding forth diverse instructions of moral duties, all with ceremonial laws being appointed only to the time of Reformation. Are Jesus Christ, the true Messiah and only lawgivor who was furnished with power from the Father for that end, aggregating and taken away moral summarize for us and thinking man, and then ceremonial ceremonial laws, teaching Israel about their worship and pointing ahead to the person in work with Christ. This is incredibly affordable. The ceremonial law has been upregived. We do not hold the ceremonial law Leviticus, chapter nineteen. Look at the bilious at the nineteen You already eight Exodus. Suppose are the riding Lavigus. We certain again, if I say in juneral, we stay away from the left side of the book right. More specifically, we stand away from the law. We stand away from most of Exodus right once we get past the Baby of the Basket and the party of the Red Sea. From there, it's like call me when you finish, dude, round, okay. Because of all of that stuff, I don't get, I don't understand. It's confusing. I'm not sure how to reply. It makes me feel like a hydrocrit is over here, not going amen and over there for going on the cry not so much. We're stone feeding for stuff. I just I don't I feel like if I'm gonna say yes to that. I have to say when you can start stowing beat me for stuff, So I'll just stay away from it. So you know from from from you know when we finished, when we finished the part of the red seat, call me when were doping to grown. But other than that, no beauty be helping me. We are not done to the ceremonial law. In fact, the I'm making even a stronger statement than that. If the lit. Nineteen to get any verse five, when you offer a sacrifice of peace offerings to the Lord, you should offer it so that you may be accepted. It should be eaten the same day you'll offer it, or on the day after, and anything left over until the third day shall be burned up with fire. If it is eaten at all on the third day it is taken, it will not be accepted. And everyone who eats it shall bury his iniquity, because he has profaned what is holding to the Lord, and that person shall be cut off from his beauty. That is ceremonial law. It is pointing forward to the person and work of Christ, Christ who offered, according to the look of Hebrews, a once for all sacrifice for sin folks, not only are we no longer bound to the ceremonial law, but for us to keep the ceremonial law with blasphem the word of Christ, and it will be siny for him to do with God to issue it was righteous to do. Do you see this ceremonial ceremony. The ceremonial law is good and holy and just and righteous, like all of law of God. But it pointed forward to something. When Jesus came and died on the crossing was important that people had sudden concept. What does the death of Jesus mean? But when he comes, he dies on the highest holy day. When he comes, he dies and lays down his life as the land of God, who was slain from the sins of the world, as the scay goad who takes a lady the sins. All of a sudden, there are thousands of years of ceremonial law that on this day makes sense. All of those things pointed to this. All of those things showed us this. All of those things prepared us for this Christ lem same before the fund nation rule, that's the ceremonial law. There is a third type of law by prayer four to them. Also he gave sundry judicial laws which expired together with the state of that people, and obliging any now by virtue of that institution, their general equiting only being of moral use. There's a third type of law. That third type of law is the judicial law, for civil law, moral, civil, ceremonial. What are the civil laws? The civil laws were the laws given to Israel as a nation in the ancient uries, so that they could govern themselves, just like every nation has laws to govern themselves. They were civil laws. We're not bounded by those civil laws. But there's a phrase there. It's very important their general equity only being of moral use. What does that mean? Well, the civil law is based on the principles of the moral law, so we don't take the civil law over into our law on a one for one basis. The principle is still apply. Let me give you an example Exodus twenty one Exus twenty one, where there we're close. Exdus twenty one, beginning of verse twenty eight, when an ox gores a manual unto death, the ox shall be stone, and its flesh shall not be eaten. But the owner of the ox shall not be liable. But if the ox has been accustomed to gored in the past, and its owner has been worn, but has not kept it in. And it kills a man or a woman, the ox shall be stone, and its owner shall be put to death. If a ransom is imposed on him, then he shall give for the redemption of his life, whatever is imposed on him. If it gores a man's son or daughter, he should be done with according to this scene who if the ox goores a slave, the male or owner shall give to their nas. Third, thirty ships of silver, and the ox shall be stone. In modern law that would be negligent. Comes out a principle that we find all over the world that we didn't infit came from God. You married. Now do we bring over for this is here in the Opsite wars, and this isn't a general Eckley brings over the principle. And the principle is you got to pay an example, you keep it cased up when you put it out. If you don't, your life, that's the principle. If you build a building and the building is unsafe, this same principle applies. There are other examples of this. Listen to this. In Deuteronomy twenty one, a woman has gone and she has married, and her husband comes back and says that she was not a virgin and brings a charge of infuriating start. The thing is not true, then he's in drove the verse twenty. But if the thing is true, that evidence of virginity was not found in the young woman, then they shall bring out the young woman to the door of her father's house, and the men of her city shall stone her to death with stones, because she has done an outrageous thing in Israel by pouring in her father's house. Here's the phrase, So you shall purge the evil from your against chapter twenty two, verse twenty two. Just a little bit further down, if a man that a man is found in mine with the wife of another man, both of them shall die, the woman who lay with the woman, who I'm sorry, the man who lay with the woman, and the woman. So you shall purge the evil from Israel. So he would do that, No, what's the general equity look like? First Periicans Chapter five, fay for me your passage first mentans chapter five. This astonishing sin where a man has his father's wife. As far as first men. In chapter five, I wrote to you with my Mbern to associate with sexually and warm people, not at all, meaning the secuary world, this world, or the greed or swimmers who are doctors. Since then he would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual Averroity agreed, whereas my doctor reviled Robert Swimmer, not even to eat with such a one. For what had I to do with judging outsiders? Is it not those inside the church? When we want to judge God, judge those outside. And then this purge the evil persons from among these? Where's that from deuteronomous general equity? When we have people who are exercising these grievous sins under the old Covenant, how were they removed from the community of Israel? They were stoln together. Well, under the New Covenant, we're not a nation, we're a church. How do we expel the evil from amongments? When stolen people to death makes communicating them that's the idea of general equity. So we have the moral law, the ceremonial laws, and the civil laws Paragraph files in the Confession. The moral law does forever buying all as well as justified persons as others, to the obedience thereof, And that not only in regard of the matter contained in, but also in respect of the authority of God, the Creator, who gave neither of the Christ in the Gospel anyway dissolved, but much strengthen this obligation. Moral law binds all, and it binds all people for all time. Paragraph six. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned, we're not under the law. We're not justified by the law. And how to reprise the word right. Yet it is of great use to them as well as to others, in that one as a rule of life, informing them with the will of God and their duty. It directs and binds them to walk up accordingly, discovering also the civil pollutions of their natures, hearts, and lives. So as examining themselves thereby they may come to further conviction of humiliation for and hatred against sin, together with a clear sight of the need they have of Christ and the perfection of his obedience. It is likewise of use to the regier to restrain their corruption and then forbid sins and the threatenings of it serve to show what even their sins deserve and what afflictions in this life they may expect for them, although free from the curse and unlaid griper off consibly likewise shows them God's approbation of obedience and what blessings they may expect upon the performance thereof though not as due to them by the law as a covenant of worse, so as a man's doing good and refraining from evil because the law and encourage us to one and deter from the other, is no evidence of his being unfo law and not in the Griers. The law's bloom and useful for relievers. It shows us a picture of practices. It reminds us of our need for a city. It's amazing when we go through, as we go through this series and as we look at each of these four commanders, We're going to look at each one of them from both ends of what's required of us and what's forbidden to us. In these thoughts and as we read these, as we go through this that you feel the weight on your shoulders. No one go through and analyzes the Law of God and comes out of it saying I'm good that that's not what happens. We come away from it recognize it how far sure we fall of God's righteous requirements, and how good and kind and gracious and merciful God has been to save us in the Lord Jesus Christ. The other thing that it does is it magnifies highest because when you recognize what it's actually would hider to be the law, what righteousness inside and out looks like, and when you recognize that there is no way that you could ever do that, you also have to recognize that God in Christ kept the whole law perfectly on our line, perfect practices, perfect obedies, perfect holiness in the perfect Son, and the perfect Good. Eric I said, neither of theforementioned yearses with the law, contrary to the pras of the Gospel, but the sweetly compliant the spirit of Christ and doing and enabling the will of man to do that freely and cheerfully, which the will of God revealed in the Law perfectly does. It's Rome's thirteen and continued, it's this way, Oh, we don't want anything except for love each other, For the one who loves another has fulfilled the law for the commandedness. You shot up commanded double for you shot up murder. You shout not steal. That shall uncovered in any other commanded. By the way, when you know the two tables of the law, your eyes the agents basically covered. The second table cover on your father and your mother. You you, you have the five of the six and the second table are summoned up in this you show love your neighbor as yourself. Love does no wrong to a neighborhood. Therefore, love is the fulfilling of the law. You know, That's what he does here. As Christians, And this is what won't you see? As Christians when we come to the law, we don't come to the law in either of these two erroneous ways. We don't come to the law saying this is what I mean the key in order to be justified. No, Christ can't be law a man for our justification. We also don't come to the law and say thank God for Jesus. That doesn't have anything to do with being more because any would see a picture of righteousness. And so what does Paul do here? In Romans were talked about love right and there people say, yeah, that's going the law. We have the law and love, love God, love people. H love God, love people. You mean the two brick commandments. Yeah, like the first brick commandment, love the Lord your God with all your heart, soul, mind, and strength, which is a summary of the first four commandments. The first table of the law, the vertical side, Love your neighbor as yourself, which is a summary of the second sixth commandments. The second table of the law, which is the horizontal side, Love God, love people. That's not the gospel, that's the law. It's a summary of the take commands. Why because how can I say that I love God if I have other gods aside? If I'm an acknowledge it. I love you God, I'm an idology. I love you God. Well, I make greaving images. I love you God, and I get you in pain. I love you God. I love you. I love you. I love you. But you're day. No, that's my day. Do you see? You can't get there from here? Because the tak commands are a perfect picture of righteousness as it relates to our doty to work and our do need to work. Man. I love my fellow man, but I don't honor my mother, my father. I love my fellow man, but I can maybe murder Jesus. Jesus takes into a whole nother level. I've never killed anyone. Yeah, you ever get mad cause it by your name, because you murdered him in your hearty, you're guilty of violating that Anna have in your heart, because ultimately that's where all of these things are root. You see. Not only is that Paul's doing here, who's thirteen, that's what Jesus is doing. What loved on is good love, Doctor Jones, it's righteous. Know this. You have the three full divisions of all We have the world law, which is part ever binding for all people in all places. Summarize for us in the deck world the tank commands. We have the ceremonial law. He was given to Israel, and this ceremonial law gave us a picture. There were types and shadows of the person in the work of Christ and what he would accomplish. This ceremonial law helps us understand what it is that Christ accomplished on our behalf. We have the civil law. This law given to Moses as a nation, or given to Israel as a nation in the ancient Maories to govern themselves rightly as they related to one another. As God's people, we're not bound by this judicial law. However, this judicial law was built upon the moral principles, and so it can help us to understand those moral principles. What moral principles the ones caudified in the dead commands. So again may seem like you cover a whole lot, and we did, but this is changing. Don't be afraid of the left side of the world. Don't stop reading after the Red Sea and then pick up after you're out, But understand and reed that there are these three types of law. What's the mormal principle of the beery? Now I answer to the questions of the love of the passive worlds? So the world, what do we do? What do they do with the stuff about marking your body and cutting get into your beard, and the tacifying your clothes, and these things are ceremonial. They have to do with the worship of idolatrous nations that are in proximity to Israel. And it is about Israel avoiding the idolatry of the practices of the nations that are in proximate into it. There's nothing moral or immoral about having a weird or not having a beard the married. So what's the principle there? How does the ne Testament interact with this? With your body being a temple to the hold the spirit, and the way that we treat it can never regard Again, we don't have to run from the law of God. What's good? It shows us by picture from true righteousness and hops. It reminds us of our great need of a redeemer, and it causes us to worship as example of this redeemer because it shows us a picture of the magnitude of the righteousness and keep a whole law. It worn with us. It encourages us, shapes us. And for the unbeliever, the law is good. We can't avoid the law because the law shows the unbeliever this haasm between them and God. The unbeliever thinks that all I need to do is just be a little better than I am. All that God is asking is that I tried and that I'm sincere. And the Law comes and says, not so fast. This is what perfect righteousness looks like, and you are far from and nothing less than perfect righteousness is acceptable to God, which leads to the ultimate question, how do I get there for me, that's the right question. You don't, But Christ did. He kept the law perfectly, and because of that can impute perfect righteousness to you and can come to him by faith. He died on the cross and suffered the penalty that was due to you and to me for our breaking of the law. And so our sinfulness is imputed to him. And it is this double mputation that we need. Our sinfulness imputed to Christ and died on the cross, and his righteousness he's perfect lawkeeper imputed to us. So that God to me both just and punishing and and sin and Christ. And it's justifire of the one who places faith in Christ Jesus, so that you and I can be perfectly righteous before him. God made him who knew no sin, to be sin for us so that we might become the righteousness of God in him. Where is godect law for his perfect son, who kept the wall perfect and his perfect death was the perfect pain for imperfect sinners who in him or the imperfect