Sunday mornings are a special time in a church’s life. Yet they can also become routine. As elders, we must remember our Sunday gatherings are teeming with sacred opportunities. We can rejoice with those who rejoice, strengthen those who falter, welcome in the lost, improve our many ministries, spark new ideas, and partner as a team during the special season God’s given us as fellow elders. May you find joy in this honorable task.

The elders of God’s church are called to shepherd his flock (Acts 20:28; 1 Pet. 5:1–3). We should know, feed, lead, and protect Christ’s sheep (John 10:11–18). Because elders greatly influence a church’s health, God will hold us accountable (Heb. 13:17; Titus 1:5).
Yet a healthy Christian community is also a joy to lead (Heb. 13:17). We’re stretched toward Christlikeness as we imitate our good Shepherd (John 10:11–18; 1 Tim. 4:15). Indeed, faithful elders will receive a crown of glory from the chief Shepherd himself (1 Pet. 5:4).
Two Ways to Think on Sunday Morning
Elders are always responsible for the church. But we function in focused ways when the church gathers. Here are two ways an elder should think on Sundays.
1. Think like a father (1 Thess. 2:11–12; 1 Tim. 3:4–5).
Imagine you’re attending an event with a friend, coworker, or client. How do you approach it? Now imagine you’re going with your children, as a father. How is your approach different?
Seeing things like a father changes everything. Elders provide fatherly leadership, care, and protection for God’s family. Thinking like a father on Sundays should warm your heart, clarify your focus, and make you more alert as you care for God’s family.
2. Think like a host (1 Tim. 3:2; Titus 1:7–8).
Each Sunday, newcomers are among us. They aren’t customers to impress or strangers to ignore but guests to welcome. As honored guests, they should receive the same lavish hospitality we’ve received from God.
Engage visitors in conversation, anticipate their needs, show them around, sit with them, introduce them to others, and invite them to lunch. “An overseer must be . . . hospitable” (1 Tim. 3:2). If biblical hospitality opens our homes, how much more our hearts on Sunday? When the elders show warmth at our gatherings, our entire church family warms over time.
Ten Things to Do on Sunday Morning
When an elder thinks like a father and a host, a wonderful constellation of opportunities lights up. Much good is done when elders love in small ways.
1. Pray for the church (Phil. 1:9–11).
Every Sunday is a fresh celebration of Jesus’s victory over sin and death. Every Sunday is a needed pit stop for weary pilgrims. Every Sunday brings a fresh meal from God’s Word. Every Sunday is an opportunity to gather at one table. Every Sunday can bring fellowship for the lonely, healing for the hurting, and strength for the battle. And every Sunday is a fresh declaration to the principalities and powers that Christ is wiser and Christ is winning (Eph. 3:10).
When the elders show warmth at our gatherings, our entire church family warms over time. 
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Overall, this book is a fine introduction to the Psalms and the singing of them. It is thorough in its scope, readable in its language, and practical for both worship and piety. And maybe most importantly, it directs the reader to the Psalms themselves. As Johnston notes again in the preface, you cannot love a classic piece of art by reading books about it. You have to go to the original and take it in. Therefore, the final question in each of its seven sections has as its answer a Psalm. The answers are full of references to individual or groups of Psalms to go read and sing. The questions and answers are constantly pointing us to the Psalms as the Word of God so that we might love them and our Triune God more. 

In an age of TikTok and Christian pop music, the Psalms can seem like a dusty relic in a poorly visited part of a museum. Sure, many modern choruses are snippets of Psalms or rough paraphrases of them, but their tunes and musicality can be so incongruous from the actual Psalm, it is like putting pickle brine in your orange juice. The central role that the Psalms have occupied in the worship of the saints, ever since they were written, has been largely jettisoned in the past fifty to seventy years. For this reason, efforts to increase the church’s use and knowledge of the Psalms in worship and devotions are welcome and needed, and it is at this target that this book–150 Questions About The Psalter: What you need to know about the songs God wrote–is aimed.
Brad Johnston is the pastor of Topeka Reformed Presbyterian Church, a congregation of the RPCNA (Reformed Presbyterian Church in North America). For those unaware, one of the distinctives of the RPCNA is exclusive Psalm singing without musical accompaniment (a cappella). Hence, the publisher Crown and Covenant is the denominational publishing house. As relayed in the preface, these 150 questions were developed and tested in the family devotions of the author and others. The questions are not intended to be memorized, but to be used along with singing the Psalms to increase both one’s knowledge and love of the Psalms. 
The nature of the questions range from the devotional to the pastoral to the academic. There are background questions like who wrote the Psalter (#5), how it is arranged (#48), and what are the Songs of Ascent (#67). The questions are aimed at the heart as he asks why should we sing the Psalms (#92) and Psalms to sing when our faith is weak (#102). The author also includes a whole section on how Christ is present in the Psalter (#21-40). Other topics he covers deal with the various genres of the Psalms, how the Psalms connect to other parts of Scripture, the arrangement of the Psalms, and advice on how to sing the Psalms. 
The general strength of the book, though, is hampered by a curiosity and a weakness. These questions were developed in family catechism and is intended for family devotions, but the questions are not fitting for all ages.  
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It is not merely according to covenantal promise, forgiveness and imputed righteousness that we receive our inheritance in Christ but as justified sinners who by grace have been adopted in union with the Son. Believers are fitted for heaven because of all the entailments of union with the last and faithful Adam who as Son is very God of very God. Accordingly, it is in Christ we are justified and sons of the Most High.

Let’s consider afresh the relationship of pactum merit with respect to Adam in the covenant of works and how that relates to strict merit in redemption. With respect to Adam the reward of living forever would have been disproportionate to the finite work performed.
In other words, the justice of life-eternal would not have been according to strict justice but rather according to a sovereignly imposed covenantal compact to over reward Adam for obedience; a pact of sorts was at play. That is to say, the value of Adam’s obedience would not have been of intrinsic worth as it relates to the meritorious reward of unending life.
I do find, however, that in the economy of redemption our reward, though received by grace alone, is according to principles of strict justice. Where we might locate the appropriateness (or congruity) of the forever-reward is the question.
Framing the issue:
Let me try frame the dilemma and then try to offer a solution by drawing from the ordo salutis. In so doing, I’ll try to address the easier part first, having to do with strict justice as it relates to Christ’s passive obedience and our demerit.
The one time sacrifice of Christ was sufficient to satisfy God’s strict justice, render God propitious, and reconcile God to the elect in Christ. Although Christ is the kinsman redeemer, Christ’s divine nature was necessary for redemption accomplished and for there to be intrinsic worth as it relates to Christ’s mediatory work. Our demerit needed the incarnate Son of God to pay for our sins, for one thing to keep the human nature from sinking under the wrath of God. Christ could render God propitious and provide full satisfaction for the sins of many because Christ is both God and man. That’s the more obvious part. No issues there I trust.
The passive obedience part of redemption, which for our purposes narrowly deals with sinners’ demerit and payment for sins, is more obvious perhaps. Yet when it comes to what positively fits redeemed sinners for heaven, I find that to narrowly focus on Christ’s active obedience as a human being is to overlook the broader ground upon which the reward of everlasting life and inheritance can be found.
The dilemma:
The eternal Son eternally assumed the terms of the covenant of works that offered disproportionate reward of life for work done as a human being. So, regarding the active obedience part, pactum merit cannot be avoided and strict justice obtained if what fits us for glory is predicated solely on Christ fulfilling the original terms of the covenant and we grant that those original terms were according to pactum merit. That would appear to be the implication of a position that limits our standing before God to that which we receive only by the active and passive obedience of Christ. If the Son took on the terms of the original covenant of works and if those terms offered disproportionate reward via pactum, then it stands to reason that what fits us for glory is not according to what is strictly congruous but only according to pactum unless something beyond the merit gained through the last Adam’s obedience is included.
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