In the sermon 'He Will not Leave You Nor Forsake You,' Scott Brown addresses the distortions in the church concerning the teaching roles of its members. He argues against the notion that all men should have equal opportunities to teach, emphasizing the biblical directive that not all are called to be teachers. This misinterpretation enfeebles the church, subjects unqualified teachers to stricter judgments, and incurs divine condemnation for neglecting God's commandments. Brown underscores the importance of qualified elders and their dual role in teaching and correcting false doctrines. The sermon highlights the participatory nature of church life, where the body of believers encourages one another. The narrative of Moses, and the promise that God will not forsake His people, is linked to the principle that 'the Lord goes before you,' providing strength and courage. The examples of Og and Sihon serve as reminders of God's sovereignty, the responsibility of His people, and the enduring encouragement of His previous victories. The sermon concludes with the centrality of Scripture, highlighted by the commanded reading of the law at the Feast of Tabernacles, illustrating the permanence and relevance of God's word across generations.

Elders of churches. But there's a distortion of this that can be seen in the church. There are sects in Christianity which try to promote the idea that every man is a teacher on the same level and they might gather together in a group and wait to see who's going to teach and they gather together randomly and because every man somehow is thought to be equally gifted to teach and every every man has it some kind of equal contribution to make. I've also known churches where they don't, while they don't gather for random teaching like that, but they maintain that all men in the church should be able to teach if they want to. So, you know, sort of the, you know, the preaching schedule, the instructional opportunities are given to every man in the church.

And these are distortions that happen in the church. Now, there are a number of things that happen when churches or individuals embrace this false idea. First, the church becomes enfeebled because it receives a significant deposit of teaching from men who should not be teaching. Okay? There are some that should not be teaching.

Let not many of you become teachers. We at least know there shouldn't be very many. We're not given a number. It's too bad we don't know how many, but we're not given that. Secondly, it exposes the teacher to a stricter judgment that God did not intend for him.

And I don't really understand how this works out in the mind of God. But he has assigned a certain kind of person to receive a stricter judgment. God is not equal in His meeting out of judgment. And he will crush harder those who teach in some ways that only he knows. He does it, I believe, by his sovereign hand, perhaps by the chastisements of the people and the tumults and the difficulties that come.

There are probably various ways that God judges teachers. He brings more enemies upon them. He rains despisings down upon their heads. And He causes some of them to be killed. And I don't know exactly what the stricter judgments are, but there are a number of them.

And the third thing that happens, not only is the church enfeebled, and not only are men exposed to judgments that they weren't intended to have, but the church is under the condemnation of God because it rejects the command, let not many of you become teachers. And when churches neglect the commandments of God, there are always consequences to pay for those neglects. The apostle Paul said in 1 Corinthians 12, verse 29, he said, are all prophets? Are all teachers? And of course, he's asking a rhetorical question.

The answer is absolutely not. All are not teachers. All are not prophets. And so it's important for people to understand that the primary teaching role in the Church is given explicitly to men who are qualified by particular qualifications that are outlined in Scripture. And the categories of conduct in doctrine, in lifestyle, in household management, in reputation are very clearly stated.

And so this limits the number of teachers as well. The qualifications themselves explicitly make it clear that not all should be teachers. Paul said to Timothy in 1 Timothy 5, 17, let the elders who rule well be counted worthy of double honor, especially those who labor in word and doctrine. That means that there are those in the church who especially labor in the Word and in doctrine. And while this is all true, this does not diminish the broader participation for additional exhortation and ministry that takes place one to another in the church.

The body builds itself up in love. And part of that building up in love are our brethren and sisters who speak to one another the things of God. And they encourage one another and they build one another up. And so God gives us a beautiful system with different roles that complement one another for the building up of everyone. You have those who are set aside to teach and then you also have the natural encouragements that come from hearts of people whose minds are fixed on God.

And so they instruct one another just naturally in the ways of the Lord, because their hearts are there and they teach one another in that way. And so when we come to our time of interaction after the preaching, like we will today, you know, we also believe that there are elders set aside. Well, we ask that men filled with the Holy Spirit speak or ask questions to clarify things. At the same time, we also believe that there are elders that are set aside to teach. For example, if there's false doctrine that's brought into the meeting of the church, then elders have a responsibility to set that false doctrine right, and to correct it according to the need of the moment, because elders are obligated to teach the church of the Lord Jesus Christ.

You know, this kind of participatory church life is explained or given a picture of in Corinthians 14 where the apostle says, how is it then, brethren, whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. But yet there's limitation for the spirits of the prophets should be subject to the prophets. For God is not an author of confusion, but of peace, as is in all the churches of the saints. So just in these first two verses, we find so many helpful principles to help us understand church life, the presence of God with us, the deprivations that happen, our unanswered prayers.

There's so many things there, just in these first two verses, that are helpful to us. But one thing we see of Moses is he is a humble servant. He's submissive to God, and he's placing himself under the mighty hand of God while God on the one hand Deprives him of the desire of his heart. He still casts his life Upon a faithful creator who is promising him that he will never leave him or forsake him. So those are the first two verses.

Now in verses 3 through 6, Moses follows this up with a very wonderful and dramatic promise of victory. And so Moses says, the Lord your God, in verse 3, Himself crosses over before you. So here now is the basis of all victory of the Christian life. The Lord your God goes before you. And that's what he's going to speak about during these next verses here.

He will destroy these nations before you, and you shall dispossess them. Joshua himself crosses over before you, just as the Lord has said. And the Lord will do to them as he did to Sihon and Og, the kings of the Amorites. We'll get to Sihon and Og in just a few minutes here. So here what we find is an example that's taking place before us, like the example that the Apostle Paul spoke of in the book of Romans, where in Romans 14, Romans 15, verse 4, Paul says that whatever things were written before were written for our learning, that we might, through the patience and the comfort of the scriptures, might have hope.

Now let me just suggest, brethren, that these verses here are for your hope. They stand as a pillar of hope. They stand as something helpful for us to know what life is really like under the governance of Almighty God. Paul said to the Corinthians in 1st Corinthians 10 verses 6 and 7, he said, now these things became our examples to the intent that we might not lust after evil things and become idolaters as some of they were. So these things were written for our instruction to give us hope, to be an example for us.

And the first example that I want us to really sink into here is in verse 3 and you know hey soak it in soak this in brothers and sisters this is is so wonderful to contemplate the ways of God and His people. The Lord precedes His people. That's what he says in verse 3. The Lord goes before you. This is such an important principle for all of life.

It's so important that your children understand this principle, lest they find themselves adrift in fears of what might happen to them. Not recognizing that it's the Lord that goes before them. David said, You hand me in behind and before. You've laid your hand upon me. Where can I go from your spirit?

Where can I hide, O Lord? You know my thoughts before I even have them. You know the steps of my feet before I even take them. Why? Because the Lord goes before you.

And what is He doing? He gives us the answer at the end of verse 3. He is fighting. The Lord will destroy these nations from before you and you shall dispossess them. This means that God is a warrior before his people.

In fact, in Exodus chapter 15, after the great victory over Egypt, It's very clear that God defends his people and it says in Exodus 15, 1 through 3, the Lord is a warrior. Jehovah is his name. And there at the banks of the Red Sea, there's those wonderful words, the Lord will fight for you. So my favorite words in Scripture. I remember I recall as a young man fearing many things like young men do, hanging on to these words.

The Lord will fight for you. I remember reading them in my teens and saying, Oh Lord, thank you. Thank you for being my God. And I've seen God fight for me. But when you're younger, you have more fears, I think, because you haven't seen as much of the sovereign hand of God.

You who are young today, you have fears about the future, and you wonder if you'll ever be able to be a productive member of society, if you'll ever have really a great way of making a living, or you'll ever be married, or anything that your heart longs for. But just remember this, the Lord fights for you. The Lord fights for you. And it says here, the Lord your God Himself, did you just notice that we're kind of there? He's driving it home.

The Lord your God Himself crosses over before. Moses is just piling up, you know, words here to help us understand what He is saying so that we don't miss it. And so here this principle of the Lord going before us is the foundation for all happiness, It's the foundation for all strength. Moses repeats this again in verse 8. He says it here, but he says it to the children of Israel here, and then he turns around and he says it eyeball to eyeball to Joshua.

And he says, you know, the Lord goes before you. And he says, be strong and be of good courage that's the implication of it the people of God should be the happiest people in the world because the Lord their God it's their warrior King you know who takes out his glittering sword and slays his enemies for his own glory and for the happiness of his people. And this is our God. And It's also so obvious that the victory is not dependent upon their strength. It's His strength.

It's His mighty valor that wins the battle. And of course, this was to be the focus of Israel when they fought, God. When you're fighting and you always should be fighting, you know, it's God that is your vision, that is your focus. And he uses this word in courageous in verse 8. The word courageous, which is used here in the Greek Septuagint, is translated one single time in the New Testament.

This word courageous is. Are you ready? Young men, are you ready? I want every young man's ears right now. This word courageous is translated in 1st Corinthians 15 as this, act like men, act like men, quit you like men, is how this is translated in the New Testament.

It's the only time this word is used, I believe, in the New Testament, and it's translated to be courageous. It's the courage that God was desiring to infuse into Joshua and to all of his people. And the Apostle Paul makes it very clear. It's a critical mark of manhood. Courage makes you a man.

There are many things that make for manhood. Strength and courage happen to be also part of manhood. And I pray that God will give us mighty men here in our church, mighty men who are unafraid, mighty men who know that it's Almighty God who's wielding His glittering sword before them and clearing the way. Men whose trust is in God alone, who really believe the Lord fights for you, who believe that God is the warrior king who will take care of them. And so then Moses brings up again two kings, Sihon and Og.

Now, in any kind of life that we have to live, we have to keep our wits about us by various examples. Now, the example of Og and Sihon are like that. Now, I'm pretty sure many of you just hadn't really thought very much about Og and Sihon, you know, before We started our studies in Deuteronomy. But from this day forward, let me just put you on notice. Og and Sihon are a big deal.

And I'm going to demonstrate in a minute what a big deal Og and Sihon are in the scriptures. And when we hear the words Og and Sihon, the kings of the Amorites, I want us to smile, a broad smile, for the things that are there for us. And Scripture speaks very clearly about it. So, he reminds of the victory over Og and Sihon in verses 4 and 5. And the Lord will do to them, as He did to Sihon and Og, the kings of the Amorites and their land when he destroyed them.

The Lord will give them over to you, that you may do to them, according to every commandment which I have commanded you." Now, there are many reasons that these two kings of the Amorites pop up all over Scripture. And they're really, they're an iconic example that we should consider. And I'm going to give you 11 reasons Og and Sihon should be in our brains and we should think about them. You know, Og and Sihon. Now, here's number one.

Og and Sihon are given to us to remind the children of Israel of a victory over a formidable enemy. In Numbers 21, verse 23, but Sihon would not allow Israel to pass through his territory. And then That was what was happening, that was the problem, that's why they had war. Is that they would not let the children of Israel pass through this land. Even though they were passing through peaceably.

They had no intention of attack, but They were attacked unrighteously. This is a principle of warfare, by the way, that's embedded here. We won't talk about it right now. But in Deuteronomy 3 verse 11, we read, for only Og King of Bation remained of the remnant of the giants. So Og, King of Bation, was a remnant of the giants.

He was a big, bad dude. And he was so big that he had a bed of iron that was kept in one place in Rabah of the people of Ammon, and it was nine cubits long and four cubits wide, which means he had a bed that was 13 and a half feet long and six feet wide, because he was big. So he was a formidable enemy. And here, in Numbers chapter 21 and in Deuteronomy 3, we know that he is set before us because he is to remind us of victory over some formidable enemy, some big bad wolf that's out there. And number two, here's another reason we should remember, because it proclaims the sovereignty of God.

Aug invasion are an iconic representation of the sovereignty of God. In Deuteronomy 2, verse 30, we read, for the Lord your God hardened His Spirit. That would be aug. God hardened his spirit and made his heart obstinate. In other words, God did it.

You know, the children of Israel peaceably going through the land and everything is beautiful, but God turned around and hardened some bad king's heart. And why? That he might deliver him into your hand as it is this day. So another reason we should remember Og and Sion is because They just proclaim the sovereignty of God. God is gonna harden certain people's hearts at certain times in your lives.

He does it for his own glory. Don't obsess about it, don't worry about it, God has done it. Smile your way through the thing that God has done and wield the sword that God gives you. Number three, a third reason you should always remember, Og and Sihon. To remind of our responsibility before God, because Og and Sihon were given to Israel for this very purpose.

In Deuteronomy chapter 2 verse 31 we read, And the Lord said to me, See, I have begun to give Sihon and his land over to you. Begin to possess it, that you may inherit his land. In other words, the victory over Og and Sihon were given to them to sort of embolden them to do what they're supposed to do, to carry out their responsibility. If they were fearing to obey God, then Og and Sihon should stand back in the background to speak to them to say, go and do it, I've given you victory there, don't fear failure here. That's the principle.

To remind the Israelites of their responsibility to do the will of God. And the fourth reason we should remember is to recount the mighty acts of God. In Deuteronomy 2, that the Lord your God delivered him over to us, And we defeated him and his sons, and they took over sixty cities. And it's to recount the mighty deeds of God, that God made this thing happen right before their eyes. Number five, it was also to provide Joshua encouragement for future battles.

In Deuteronomy 3, 21 and 22, we read, And I commanded Joshua at that time, saying, Your eyes have seen all that the Lord your God has done to these two kings. So will the Lord do to all the kingdoms through which you pass. You must not fear them, for the Lord your God himself fights for you." Now, here, God is using Og and Sihon to encourage Joshua to continue in the land. He's using these two kings to encourage one individual, his man, Joshua. A sixth reason we should remember is that these, this Og and Sihon have been given to serve as a motivation to keep God's law.

He says, in Deuteronomy 29 verses 7 through 9, he tells the story of Og and Sihon and they came out against us and we conquered them and then he says therefore. He tells why. Why did this happen? And he says, therefore keep the words of this covenant and do them that you may prosper in all that you do. The Og and Sihon are given to provide motivation to keep the law of God.

And in number seven, have you gotten tired of this yet? I mean there are eleven, We're only on number seven. It's to strike fear in the enemies of God. Rahab mentions this. We read about it in Joshua chapter 2.

Rahab says, we've heard about those bad guys. We've heard about Og and Sihon and how you utterly destroyed them. And then the Givianites have the same impression in their minds. And in Joshua chapter 9, we learn that the Givianites say, we have heard of his fame. So the Ogden, Sihon are also before us to proclaim the fame of the name of Almighty God.

And then number nine, to testify that God's mercy endures forever. In Psalm 136, we run into Og and Sihon again. And it's to testify of God's mercy that endures forever. In Psalm 136, 19, and 20, the psalm says, but you overthrew Pharaoh and his army, and you led us through the wilderness, and you struck down great kings. Sihon, the king of the Amorites.

And then he says why? For his mercy endures forever. And Og, king of Bation, For his mercy endures forever. And Og, king of Bation, for his mercy endures forever. And gave their land as a heritage, for his mercy endures forever.

And it goes on. For his mercy endures forever. For his mercy endures forever. But Og and Sihon are right in the mix of this whole thing. And intent to provide a context for Joshua's, for his charge to be strong.

In verse 6, be strong and be of courage. Do not fear and be afraid of them, for I, the Lord your God, am the one who goes before you. He will not leave you or forsake you. So, Og and Sihon are given to us in this passage, really, but they sort of explode a broader picture of these two great kings that God humiliated by his own power. And so it is with us, that God has given them to us to encourage us.

I don't know what bad kings are out there, you know, lurking to threaten your life, but the truth is, is that God, God goes before you in the battle, just like he did with the children of Israel. And I guess I didn't give the 11th one, did I? To touch off a pattern from this time forward, because we read about this also in 1st Chronicles 28 and Isaiah 43. The talk of Og and Sihon goes for over a thousand years forward to say the same thing, that God is almighty. Og and Sihon are for yours and for your children forever.

Don't forget them. There's a promise of victory here again where God says I will never leave you or forsake you It's like the Lord Jesus when he was leaving he says I go to prepare a place to you but for you in John 14, he says he says but but But I will never he says do not your heart be troubled because I'm going to send my spirit, who will always be with you. Moses is saying the same thing here to the children of Israel. And then we come to Moses' charge to Joshua in chapter 31 verses 7 and 8. Here after Moses has brought out this principle that God will be faithful to his people, Moses calls Joshua and says to him in the sight of all of Israel, Be strong and of good courage, for you must go with his people to the land which the Lord has sworn to their fathers to give them.

And you shall cause them to inherit it. And the Lord, he is the one who goes before you. He will be with you. He will not leave you or forsake you. Do not fear nor be dismayed." So in this scene now, as you noticed, Moses repeats things to Joshua that he's already said to the children of Israel.

But there are a number of very dramatic things that are happening here. From this day forward, Joshua's life will never be the same. There's a line, and now his life is different. Because he called Joshua in the sight of all Israel. So It was a very public thing.

Accountability is now publicly delivered to Joshua. And he's actually being set aside now, from this time forward. And there's more to this later on that we'll read about in Deuteronomy. But this is something that we will do, God willing, next spring with Jason Dome as we plant a church nearby. We'll be bringing him before the whole congregation in the same way that Joshua is being publicly set aside and exposed to the people to say, this is your shepherd, follow him.

The same thing in many ways is happening here, as there's a transfer of authority, and God is making a change, where the eyes of the people go from one to another. And so here we find again the principle that a shepherd goes with his people. Moses says, you must go with this people to the land. It's a very beautiful language that, it's really the language of shepherding, it's the language of the body of Christ, the family of God, where the shepherds and the sheep walk together in life. The shepherds are not above them.

They are brothers. While they have a certain authority on the one hand, they are brothers in every, every way. But they walk with the sheep. And then God gives this charge, be strong and of courage. And so what we find here is that God's words to Joshua, again, are the same words to the children of Israel.

I will never leave you or forsake you. And then we find the next section in the text where a rite, a celebration is commanded in verses 9 through 13 in the final section of this text, which is really about the centrality and the permanence of the Scriptures and God's desire that everyone among his people would be taught the Word of God. And this is a section about the reading of the law before the children of Israel that takes place during the Feast of Tabernacles. And what we find here in verse 9, these first five words, So Moses wrote this law. Don't miss this now.

Moses wrote the law here. At this, here at the end of his life, he writes it down, just like in Deuteronomy chapter 17, where the kings were commanded to write the law and to keep it with them and to refer to it in all of their governing. Now, Moses is required to write the law and he delivers it to the priests and the elders. He was probably writing on papyrus scrolls, the reeds from the Nile crushed together and made into paper, a flexible medium. He could have used skins.

Sometimes scrolls were made of skins. And various other things. Some of the Dead Sea scrolls were of copper. Most of them were leather. But probably Moses was writing on papyrus scrolls that were common use at his time.

And he wrote it down. What a wonderful experience it is to do that. I've known a couple of men who have made it part of the curriculum of their education of their children to write down the Pentateuch in their own hand. And it was something that I actually was going to do with my own son, but we never got to it. I really regret that.

I wish that his handwriting might have improved in the process. Never say things like that about your family. It's just really not right to do that. But here Moses is writing the law in his own hand, And then he takes it and he does something with it, as we are all called to do something with what we've been given. Not to leave it in our brains to sit there and rot, but to do something with it.

And what Moses does with it here is he gives it to the priests, the sons of Levi, who bore the Ark of the Covenant, and to all the elders of Israel. Do you see this? There are two parties that Moses delivers the law to, the priests and the elders of Israel. So the law is given both to the civil realm and the ecclesiastical realm. God has, yes, yes, God does intend to legislate morality.

The only kind of laws there are, are moral laws. And, but God desires to legislate morality. And that's why he gives the law to the elders so that the community would be governed by the law of God. Well, if you don't want the law of God to govern the community, what do you want to govern the community? Do you want to be dreamed up by some guy somewhere, sitting in a room, dreaming it up, coming up with some cool, hot thing that will be so good for the people?

Or do you want God's law? I mean, think about it. Which one do you want? You might not like God's law. It might be offensive.

It might make you do things that you wouldn't want to do. But would you rather have the law of man? Well, Jesus said He would not entrust himself to man, for he knew what was in man." The idea that man should make up laws is ludicrous. Where does it lead? It leads to man-made laws.

Is that what you want? People so blithely talk about how wrong it is to pretend that God should legislate morality or have a voice in civil government. But think about the alternative. Which would you rather have? Well, pagans would rather not have God's law.

They'd rather make it up for themselves so it fits them and doesn't offend them or take them in a direction they don't want to go. But here, Moses gives the law as an authority both to the civil realm and the ecclesiastical realm of life. And this is the authority that God builds into society. We read in Deuteronomy 27 that if there was a dispute in the ecclesiastical realm in terms of the people of God, then the elders were commanded to go to the priests. And then the priests were to hear the matter, and then they were to bring out a judgment.

And then the civil government was obligated to follow what the priests said, because they understood the law more distinctly. And so here we have this picture of the way that God intends to govern all of society. The elders of the community enforce the law and the priests declare the law. And that's how it is in this passage. And then there's a meeting that's commanded in verse 10 through verse 13, and Moses commanded them saying at the end of every seven years, at the appointed time of the year of release at the Feast of Tabernacles, when all Israel comes to appear before the Lord your God in the place which he chooses, you shall read this law before all Israel in their hearing." So Moses is commanded by God to bring the people together, or at least that they would be brought together in future times at the Feast of Tabernacles to read this law, to read the Pentateuch.

Now, it takes about 13 and a half hours to listen to the Pentateuch being read in an audio Bible. So that's about how much time we're talking about. Maybe extending it a little bit, Maybe it's 15, 16, 17 hours, something like that. But the Feast of Tabernacles took place over a number of days. Actually, eight days are specified for the Feast of Tabernacles.

Who knows how they read the law during this week-long celebration. It was probably a little bit every day, maybe two to four hours a day, they would read the law of God. And we see this incident happening in Joshua chapter 8, in Nehemiah chapter 8, in the days of Jehoshaphat, in 2 Chronicles chapter 17, we read about it, and then 250 years later we read about it in 2 Chronicles 34 during the reign of Josiah. And so every seventh year the children of Israel would come together and they would have particular duties to do every day during the Feast of Tabernacles. So that there's structure to the time together in Numbers chapter 29.

We read that on that that they come for a holy convocation where they do no customary work and they keep the feast of the Lord for seven days. And on the first day they present a burnt offering made by fire as a sweet aroma to the Lord. And then on the second day they present young bulls and rams. On the third day, the fourth day, the fifth day, onto the eighth day, these things are specified, what they should do. And they're reading the book of the law.

Now, I just want to take note that this is the book of the law. This ridiculous assumption that people make that the Jews passed down God's words by oral tradition is ridiculous. It was the book of the law. They were writing it down. The kings were writing it down.

Moses was writing it down. God was writing it down with his finger in rock. I mean, this is not a religion of oral tradition like the telephone game where people just jabber one to another. This is a written record of the words of God. And then who is to be gathered there?

It said the people, men and women, little ones, and the stranger who is within your gates." So there was a significant variety of people who were there. The Feast of Tabernacles was a picture of the people of God coming together. It's like the Church of the Lord Jesus Christ, where you have all genders and all colors gathering together. People of all different kinds of backgrounds. It's a gathering a little bit like this where people have gathered from many many parts of the country.

It's every tongue and tribe and nation were to be gathered at the Feast of Tabernacles. And you know This is just a picture of the Gospel, that God sends His Word out into all the earth. The Gospel is preached. How will they hear without a preacher? How will they know unless someone tells them?

All of us are here today who are believers, are here because someone preached the gospel to us. Someone told us about the Lord Jesus Christ. And now we're here at the feast of the Lord together, from every tongue and tribe and nation. God reaches out to the pagans of every land, pagans like we were pagans, before we trusted in the Lord Jesus Christ. And so here in this last scene that we'll deal with today is really a picture of the gospel, of God rescuing a pagan people out of a life of licentiousness and rejection of God, to bring them into a place where the praises of God are there, where the strength and the mighty hand of God is there, The Word of God is there to guide and direct, and all of the comforts of God are there as they are reminded, yes, even of Og and Sihon, the kings of the Amorites, whom God knows how to do business with, for His own glory.

And it all happens for a purpose, and it's stated in the very last verse 12 and then 13. Why does all this happen? That they may hear and that they may learn to fear the Lord your God and carefully observe all the words of this law, and that their children who have not known it may hear and learn to fear the Lord your God as long as you live in the land which you cross the Jordan to possess." So God has gathered his people together here in this scene to say, I will never leave you or forsake you, even in the time of your chastisement, when God will not let you go where you want to go. And He'll never leave you or forsake you, even in the time of battle, when the worst of circumstances are upon you and Og and Sihon are drumming down the road toward you. He'll never leave you or forsake you, because He'll provide leaders for you.

He will, in His perfect timing, take the crown of, or the mantle of leadership off of one and put it on to another, because he loves his sheep and he'll take care of them. And he'll never leave you or forsake you by providing the book of the law to show us the way to walk and the centrality and the permanence of the ways of God in the midst of a wicked and perverse generation, until he finally does what he did with Moses on that day appointed when he takes us into glory. Would you pray with me? Lord, we thank you for the very dramatic things that are here, that you've shown us, and now, Lord, that we would put them into action. In Jesus' name, amen.

Thanks for watching!