Proper Wisdom Valuations [Family Worship lesson in Proverbs 30:1–4]

Pastor teaches his family a selection from “the Proverb of the day.” In these four verses of Holy Scripture, the Holy Spirit teaches us to value God’s wisdom infinitely more than man’s.(click here to DOWNLOAD mp3/pdf files of this lesson)

Christ's Spirit Is Our Hope of Necessary, Urgent Conversion [Family Worship lesson in Matthew 3:1–12]

What has King Jesus come to do? Matthew 3:1–12 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us King Jesus has come to fit His people for glory with Him before pouring out His wrath in unquenchable fire. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.30 Hopewell @Home ▫ Matthew 3:1–12

Read Matthew 3:1–12

Questions from the Scripture text: To what days does Matthew 3:1 fast forward? Where was John the baptizer preaching? What did he command to do (Matthew 3:2)? Why? Who had talked about John (Matthew 3:3)? What had Isaiah called him? What would this voice command that they prepare? How was John dressed (Matthew 3:4)? What did he eat? From where were people coming to him in Matthew 3:5? What was he doing to them? Where? What were they doing as they were being baptized? Whom does John see in Matthew 3:7? What does he call them? What does he say is coming with the kingdom? What does he ask them? What does he tell them to do in Matthew 3:8? What mustn’t they think can be a substitute for repentant works (Matthew 3:9)? How do children of Abraham arise? What picture does Matthew 3:10 use for the coming of the kingdom? How are the trees that are going to be burned identified? With what did John baptize (Matthew 3:11)? Unto what? Who else was coming—of what power? Of what worthiness? With Whom (!) would He baptize instead? What is the difference in source of power and likelihood of success? What else does the One Who baptizes with he Spirit have in His hand (Matthew 3:12)? What will He do with it? What does He gather? What does He burn? With what fire?

What has King Jesus come to do? Matthew 3:1–12 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us King Jesus has come to fit His people for glory with Him before pouring out His wrath in unquenchable fire. 

Humility. Hosea 11 (cf. Matthew 2:15) and Jeremiah 31 (cf. Matthew 2:18) had prophesied a return of the Jews from exile and a reunification not only of Israel and Judah but more importantly of God’s people with God Himself. Now, Matthew takes us to another passage that had promised the same. John came preaching in a literal wilderness (Matthew 3:1) as the one prophesied about in Isaiah 40:3. There, YHWH Himself was coming to show His incomparable glory by gathering His people to Himself through His Word. He brings the “great” ones of the earth to nothing, but sustains His flock with enduring strength.

So, there is this building theme that whatever national expectations Israel might have had, what the Lord had actually promised and intended was not on a national scale but a cosmic scale. The sort of scale that makes us say, “God alone is glorious! No man is anything compared to Him!” (cp. Isaiah 40:12–26). John himself, YHWH’s herald, is an example of this humility. Jesus Himself makes this point in Matthew 11:7–10. John’s location and clothing (as well as his diet) are lowly in the eyes of men (Matthew 3:4), and this highlights (by contrast) the infinite greatness of the King and kingdom: what are fine clothes and a king’s palace next to YHWH the King?

If we are going to heed John’s message in Matthew 3:2, we are going to need humility. “Repent” is literally “be changed in the substance of your mind.” He is not just saying “feel more correctly” about your sin, or even “do better.” He is saying “be changed from the inside out!” Some have well-translated it, “Be converted!” This requires humility on two counts: the humility to admit that we ourselves need to be fundamentally changed to be saved, and then the further humility to realize that this is something that we cannot do for ourselves.

Of course, there is the danger of thinking that making public display of humility is a substitute for genuine internal transformation. This is the problem with the Pharisees and Sadducees—theological opponents who had in common that they loved appearances. But John compares them to snakes slithering out of Jerusalem (Matthew 3:7), and tells them that their lives must genuinely change (Matthew 3:8), for which external/visible covenant membership is not even a substitute (Matthew 3:9). Wanting to appear humble before men is no substitute for actually being humiliated before God!

John is announcing that conversion is necessary. In God’s great mercy, crowds flock to him (Matthew 3:5), confessing the great necessity of their conversion (Matthew 3:6). 

Urgency. The need for repentance has been occasioned by the nearness of the kingdom. When we come to Matthew 4:23, Matthew is going to tell us that Jesus preaches the “gospel” of the kingdom. But the kingdom is only good news for you if you have the favor of the King! John’s message is not one of sweetness and comfort but alarm and terror! The nearness of the kingdom (Matthew 3:2), becomes the wrath that is coming (Matthew 3:7), and then an ax the is already mid swing (Matthew 3:10a), and fire follows the death-blow (verse 10b). The King Who is coming separates those who are His (His winnowing, His hand, His threshing, His wheat), because He is ready to burn the rest with an unquenchable fire.

Hope. John pressed the urgent need of conversion, but he could not offer hope for that conversion from himself. He administers the sign, but we desperately need the One Who can apply the thing signified. And this One is the One in Whom John proclaims hope. Jesus is not a mere man. He is YHWH of Isaiah 40, before Whom the voice in the wilderness cries out. He is YHWH of Ezekiel 36, Who puts His own Spirit into people to change them (cf. Ezekiel 36:26–27), something that He illustrated by the sprinkling of water (cf. Ezekiel 36:25; Hebrews 10:22). By His Spirit, Jesus will change sinners’ hearts, join them to Himself through faith, and make them the good grain that He is cleansing to gather to Himself. 

By right, Jesus the King destroys His enemies. But by His pleasure, and by His plan, He gives His Spirit to redeem us, so that we are indeed changed by the time the kingdom itself has come.

What do you need, in order for the kingdom to be good news for you? How does this conversion happen?

Sample prayer:  Father, thank You for giving Your Son to be our King, Who first subdues us to Himself by His Spirit, before destroying His enemies. Grant that by the Spirit, we would believe in Christ, we ask in His Name, AMEN!

Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH391 “Come, O Come, Thou Quickening Spirit”

Joyous Authority [Family Worship lesson in Proverbs 29:2]

Pastor teaches his family a selection from “the Proverb of the day.” In this verse of Holy Scripture, the Holy Spirit teaches us to rest in and imitate Christ for the sake of those under our own authority, and to rejoice as those who are under His own authority.(click here to DOWNLOAD mp3/pdf files of this lesson)

Our Need of a Living, Holy Priest [Family Worship lesson in Leviticus 10:4–20]

What must those who lead God’s people’s worship do? Leviticus 10:4–20 looks forward to the evening sermon on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that those who lead God’s people in worship must follow and teach God’s own instructions for His worship and His people. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.29 Hopewell @Home ▫ Leviticus 10:4–20

Read Leviticus 10:4–20

Questions from the Scripture text: Whom does Moses call in Leviticus 10:4? What relation are they to Aaron? Where does Moses tell them to go? And carry what? Where? So where do they go (Leviticus 10:5)? How do they carry them? Where? What important qualifier ends verse 5? To whom does Moses now speak in Leviticus 10:6? What does he tell them not to do to themselves? What will happen to them if they do? What will happen to all the people? Who must mourn this new burning? How many of them must do so? Who has kindled it? But where mustn’t Aaron, Eleazar, and Ithamar go? What would happen to them? Why? What does the end of Leviticus 10:7 say that they do? To whom does YHWH speak in Leviticus 10:8? Who is not to drink what (Leviticus 10:9)? When? What will happen to them if they do? To what period of the Aaronic priesthood will this apply? What two types of distinctions will be important for not provoking God’s wrath (Leviticus 10:10)? What other responsibility will the priests have (Leviticus 10:11)? To whom does Moses speak in Leviticus 10:12? What does he tell them to eat? Without what? Where? Why? Why must it be they (Leviticus 10:13)? What else should they eat, in what place, with whom, and why (Leviticus 10:14)? From which offerings (Leviticus 10:15)? For what period of the Aaronic priesthood? What did Moses ask after in Leviticus 10:16? What had happened to it? How did he respond? Why is he angry (Leviticus 10:17)? What does their eating the flesh of the congregation’s sin offering display, in part? What signifies which sin offerings they are to eat (Leviticus 10:18)? What does Aaron respond about the propriety of eating his share (Leviticus 10:19)? How does Moses respond (Leviticus 10:20)?

What must those who lead God’s people’s worship do? Leviticus 10:4–20 looks forward to the evening sermon on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that those who lead God’s people in worship must follow and teach God’s own instructions for His worship and His people. 

The beginning of this chapter taught a critical lesson: coming near God is very dangerous! When we read that in black and white, or say it out loud, it sounds quite obvious. A Christian is, by definition, someone who knows that there is only one safe way to come near to God: in Jesus Christ. But in the mystifying folly of our remaining fleshliness, much of the worship of evangelical Christians—the very ones who most emphasize coming near to God only in Christ—draws near to God with little care for whether the worship that they are offering is right.

Restoring the right condition for worship. What Israel must learn immediately is that the sin and death have defiled the tabernacle. Now, it must be ritually cleansed. Distinguishing between the clean and unclean will therefore be the subject of chapters 11–15. At that point, chapter 16 gives instruction for the Day of Atonement, the annual cleansing and re-consecrating of people, priest, and tabernacle. That chapter begins by recalling this one, before chapters 17–22 teach Israel to distinguish between the common and the holy. 

Only the holy can come near to the Lord in safety. Only what He has consecrated to Himself must come near.  Anything else is unholy and treats God as unholy. But by those who draw near to Him, He must be regarded as holy. That which is from man, that which is strange/foreign before God, cannot come near to God.

Following the right logistics of worship. But Aaron, Eleazar, and Ithamar don’t have time right now to receive the cleanliness code and the holiness code. The Lord refers to the whole of chapters 11–22 in Leviticus 10:10-11, but there are immediate applications to be made lest the three remaining priests die (Leviticus 10:9)! So, God comes near in mercy and gives the specific instruction that they must have for the moment: bereaved priests who are yet on the first full day of their priestly service. 

They are consecrated and can’t leave the tabernacle, so Mishael and Elzaphan must dispose of the bodies (Leviticus 10:4-5, without touching them lest they become unclean). Since they are consecrated to the tabernacle at the moment, they also cannot remove the priestly garments by tearing them in mourning, or the priestly headgear to put ashes upon their head in mourning (Leviticus 10:6-7). Since they are consecrated to the tabernacle at the moment, they may not drink alcohol in mourning (Leviticus 10:8-9). Just as a king must leave strong drink to its proper user and use (cf. Proverbs 31:4–7), so now must also these priests. Furthermore, there are specific foods that they are to eat in the holy place, and that are also for their families (Leviticus 10:12-15; cf. Leviticus 6:16–18, Leviticus 6:26; Leviticus 7:6, Leviticus 7:28–35). Whatever is leftover is to be burned. 

Offering a right heart for worship. So, when Moses checks to see that everything has been done correctly, he is angry to learn that they have not eaten the sin offering of the people (Leviticus 10:16-19). But Aaron’s explanation was not that they were doing their own thing, but that their feasting in behalf of the people would not be acceptable before YHWH for a people who were having to mourn in behalf of him (Leviticus 10:19). 

If the remainder is to be burned, it is valid that the remainder be 100%, so Aaron had not been technically incorrect. For Moses’s part, he had missed this in his renewed (understandably) focus on exact procedure. But Aaron had caught it —not because he wasn’t following procedure, but because he was following it now with not only the mind but the heart. Regarding God as holy (cf. Leviticus 10:3), his main concern was that his and his son’s hearts and actions, both of which are “in the sight of YHWH” would be “accepted” (“good”) in His sight.

O that we might learn this lesson! Not only to draw near to the LORD with technically correct actions, but seeking that the conduct of our heart would be acceptable to Him as well (cf. Psalm 19:14)! 

How do you fall into unclean or unholy living, becoming unready to worship God? Even though worship is much simplified, with Jesus leading it from the true tabernacle in glory, we continue to be in danger of not following His prescription for how to worship: what are some ways that this is done, or that you are in danger of doing? In what ways have you been zealous and diligent to interact with God Himself in the public worship from your heart?

Sample prayer:  Lord, we thank You that You bring us near to Yourself in public worship. Grant that we would live clean and holy lives, that we would come to public worship only by actions You have commanded always with sincerely appropriate offerings of our hearts to You, we ask through Christ, AMEN!

Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH274 “Jesus, My Great High Priest”

All Things Together for Glory [2023.09.27 Midweek Sermon in Romans 8:28–30]

God works all things according to the counsel of His will, which is determined to make us know God like Jesus knows Him and love God like Jesus loves Him.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

The High Calling of Godly Women Who Don't Cause God's Word to Be Blasphemed [Family Worship lesson in Titus 2:3–5]

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.28 Hopewell @Home ▫ Titus 2:3–5

Read Titus 2:3–5

Questions from the Scripture text: Whom else is Titus to exhort (Titus 2:3)? In what are they to have the holy carefulness of a priest (translated “reverent” by NKJ)? What aren’t they to be (i.e., ‘accusers’ always accusing like a devil)? To what are they not to be in bondage? Of what does this make them teachers? Whom are they to help to be temperate (Titus 2:4, where NKJ “admonish” is from the same root as “temperate” in Titus 2:2)? What are the two great loves of a temperate/sober-minded young woman? What is she to be, generally (yet another instance of that temperate/sober-minded/self-controlled word)? And what else? Where is her work? How else is she generally characterized? How does this goodness express itself in relation to her husband? What is at stake in young women’s conducting themselves this way (Titus 2:5)?

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. 

In making application of sound doctrine, Titus was to begin with the older men (Titus 2:1-2), who were an example for the congregation. Now, he turns to the older women (feminine version of the same word, Titus 2:3) for a similar reason. Their godly life is to be instructive to the younger women (Titus 2:4-5). 

An older woman’s example, Titus 2:3. There is a great spiritual danger for an older woman: live in pleasure (cf. 1 Timothy 5:6). Particularly if they have lived in service of others for decades, they may view old age as the time when they finally have the chance to live for themselves a bit. (Some even refer to this approach to life and “retirement” as “the American dream”!). But Titus is to exhort older women to a life that is exactly the opposite of living for pleasure. The word translated “reverent” is built off the root for a priest. Similarly to the widows of the roll in 1 Timothy 5, all older women are to live a life of consecration like the priests who had to be careful and wise to be always ceremonially clean. 

So, let older women live in holiness. There are two things they are especially to watch out for: being slanderers or given to too much wine. “Slanderers” is “devils”—it indicates backbiters or opponents, but it is the word devil. What a danger there is in becoming one who drops negative things about others into our conversations… the danger of becoming a devil! “Given to too much wine” is “slaves to much wine.” Alcohol has a particular enslaving power that makes it a representative of all earthly pleasures: to live for pleasure is to become its slave. 

A younger woman’s lesson, Titus 2:4. The older women’s consecrated behavior makes them a “teacher of good things such that they admonish.” The idea is not that they hold classes for younger women, but that their conduct is itself a masterclass. And what do the younger women learn to do? Love their husbands and love their children. More properly to the grammar in the original, they are to be husband-lovers and child-lovers. 

We live in a world that tells us to find our identity in ourselves, and the world finds a willing listener in our flesh. But the believer’s great identity is in the Lord, and that means embracing from the heart the roles into which He puts us. For a wife or a mother, this is to be her identity, earthly-speaking: not just that she devotes her time and effort to wife-ing and mother-ing, but that her earthly identity be that of a husband-lover and child-lover.

A younger woman’s conduct, Titus 2:5. “discreet” is sober-minded, self-controlled. She is theologically sound, and she lives not by impulses or emotions but by that sound doctrine. “Chaste” is holy, pure. She doesn’t muddle up her life with sin or competing interests. “Homemakers” is “workers at home.” She is a worker, and she has made her home the object of her labors. She is “good,” not just well-behaved but beneficial. She seeks to benefit all around her. She is subject to her own husband. That’s language that cuts against our flesh and very much against the mind of our age. So the end of verse 5 presses the importance of wives submitting to their husbands: “that the word of God may not be blasphemed.” If we claim to hold to His Word, but then we live according to our ideas instead of His design and His commands, we bring shame upon the Word.

What does our culture expect older women to live for? What does it expect younger women to live for? What can you do to support a biblical culture? How can you honor and encourage the women who live according to these verses?

Sample prayer:  Lord, we thank You for Your design for marriage and for the household. Truly, unto Your own glory, You have made these beautiful and beneficial. So forgive us for when we live selfishly—not only failing to serve others, but not being mindful of how we might cause your Word to be blasphemed. Grant unto us instead to love You with all our heart, soul, mind, and strength, and to love our neighbors as ourselves. Specifically, grant unto us to love those nearest and dearest neighbors—those in our homes. We pray especially for the young wives and mothers that they would be husband-lovers and child-lovers. Bless their labors and grant that their lives would adorn the gospel, we ask through Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH548 “Oh Blest the House” 

September 27, 2023, Midweek Prayer Meeting Livestream (will go live at 6:30p.m.)

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September 27 Midweek Prayer Meeting Folder
Midweek Sermon in Romans 8:28–30

We urge you to assemble physically, if possible, with a true congregation of Christ's church. For those of our own congregation who may be providentially hindered, we are grateful to be able to provide a service by which the content can be kept up with.

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Don't Fear or Envy Wealthy Conglomerates [Family Worship lesson in Isaiah 23]

How does the Lord judge those who trust in riches? Isaiah 23 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord judges those who trust in riches by drying up their wealth, by bringing disaster that wealth cannot escape, and even by allowing them to stockpile wealth that will serve the Lord’s own people. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.27 Hopewell @Home ▫ Isaiah 23

Read Isaiah 23

Questions from the Scripture text: Against whom is this burden (Isaiah 23:1a)? Who are weeping over Tyre in Isaiah 23:1-2, Isaiah 23:5? How have Tyre and Sidon been filled with wealth (Isaiah 23:2-3)? What will be made unproductive for Sidon (Isaiah 23:4)? Of what had Tyre and her allies been proud (Isaiah 23:6-7)? Why would they wonder at who would conspire against them (Isaiah 23:8)? But Who has done it (Isaiah 23:9a)? Why (verse 9b–c)? Why is Tyre out of strength (Isaiah 23:10-11)? For whom had they been a stronghold? Where does He suggest they flee, though to no avail (Isaiah 23:12)? Whom else had Assyria devastated up to this point (Isaiah 23:13)? With what effect on even the best of ships (Isaiah 23:14)? What will the result of Tyre’s economic hardship be (Isaiah 23:15)? How is she pictured advertising herself at the end of this period (Isaiah 23:16)? How successful will she be (Isaiah 23:17)? But to whom will all of these riches ultimately belong (Isaiah 23:18)?

How does the Lord judge those who trust in riches? Isaiah 23 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord judges those who trust in riches by drying up their wealth, by bringing disaster that wealth cannot escape, and even by allowing them to stockpile wealth that will serve the Lord’s own people.

Reversal of “fortune,” Isaiah 23:1–7. Tyre was an extremely wealthy merchant city. From as far as Tarshish (Spain, Isaiah 23:1), and as powerful and wealthy as Egypt (Isaiah 23:5), the wealth of the nations passed through Tyre, and much of that wealth stayed there. But now the bustle of business has come to an abrupt end. Cyprus is the last stop before Tyre, and there Tarshish hears the news that sets them wailing (Isaiah 23:1). Tyre’s partner port, Sidon, is suddenly silenced (Isaiah 23:2)—her revenue left out at a sea (Isaiah 23:3) that refuses to produce for it now (Isaiah 23:4). Egypt also suffers economically (Isaiah 23:5). The pride and joy of all of their prosperity has been silenced (Isaiah 23:6-7).

Retribution for pride, Isaiah 23:8-14. Tyre seemed to powerful to fall: able to crown kings, and whose businessmen were as highest royalty in every nation (Isaiah 23:8). So the big question is who could have conspired to bring her down? Isaiah 23:9 gives the answer. The LORD purposed this to bring down not the pride not only of Tyre but of the entire wealthy world that honored her (verse 9). There’s nothing Tarshish could do (Isaiah 23:10, Isaiah 23:14), nowhere Sidon could go (Isaiah 23:12), to escape the judgment the LORD had commanded (Isaiah 23:11). He has given Assyria power even to destroy Babylon (“the Chaldeans,’ Isaiah 23:13). Tyre had flown high in pride, and the Lord would lay them low with devastation.

Recovery for the righteous, Isaiah 23:15-18. Tyre’s downfall is given a duration of 70 years (Isaiah 23:15), but when it’s over she gets right back to advertising herself (Isaiah 23:16) and is soon right back where she was (Isaiah 23:17). Why would the Lord permit this? Why do the wealthy and wicked seem to prosper and recover? Ultimately, for the sake of the LORD’s glory and His people’s good (Isaiah 23:18). The inheritance of the whole earth is for the Lord’s meek ones (cf. Matthew 5:5, Romans 4:13).

Who are the people of great “fortune” in the eyes of the world? What sorts of things are they able to control? Who is powerful enough to be able to bring them down? In what ways are you in danger of delighting in riches and influence? What could you expect if that’s what you lived for? To whom do all the riches of creation ultimately belong? For whom is the Lord constantly acting in history?

Sample prayer: Lord, we praise You for Your justice to oppose the proud and give grace to the humble. But we are ashamed to confess that we are often proud ourselves—delighting worldly wealth and influence, as Tyre did. Forgive us! And grant unto us humility and heavenly-mindedness by Your Spirit. We confess, also, that we are often anxious about what the wealthy may do. Forgive us for forgetting that You are overruling all that they do for Your glory and our good. Grant unto us to trust comfortably in Your sovereign rule, we ask through Christ, AMEN!

Suggested songs: ARP11 “My Trust Is in the LORD” or TPH244 “A Mighty Fortress Is Our God”

Reverent, Gospel Worship [2023.09.24 Evening Sermon in Leviticus 10:1–7]

God glorifies Himself in His Son, and those who come near hallow Him by coming only as He has commanded, by which obedience they come through His Son

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

The Necessity of Conversion [2023.09.24 Morning Sermon in Matthew 3:1–12]

For the kingdom to be good news to us, we must be transformed into its subjects. And to all who receive Him, King Jesus does just that by His Spirit.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

How God Sanctifies Women (and the vital role of the Diaconate in that) [Biblical Theology of the Diaconate #51, 2023.09.24 Sabbath School]

In those whom God has called to wifehood and motherhood, He does a special part of HIs sanctifying work through the decades of filling their lives with the service of husband, children, guests, and saints.(click here to DOWNLOAD mp3/pdf files of this lesson)

Praying for Continual Deliverance from Indwelling Sin [Theology Simply Explained: Westminster Shorter Catechism 106]

Pastor walks his children through Westminster Shorter Catechism question 106—especially explaining how we need continual deliverance from the evil of our sin, including providential assistance to keep it as weak as possible.

Q106. What do we pray for in the sixth petition? In the sixth petition, which is, And lead us not into temptation, but deliver us from evil, we pray that God would either keep us from being tempted to sin, or support and deliver us when we are tempted.(click here to DOWNLOAD mp3/pdf files of this lesson)

God's Day/Worship/People [Family Worship lesson in Psalm 92]

What is the Sabbath for? Psalm 92 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that the Sabbath is for public, glad, triumphant, life-giving worship. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.26 Hopewell @Home ▫ Psalm 92

Read Psalm 92

Questions from the Scripture text: For what day was this Psalm written (superscript)? What two things is it good to do (Psalm 92:1)? Declaring what two things, especially (Psalm 92:2)? At what two times, especially? What instruments remind that God has ordained His public worship (Psalm 92:3, cf. 1 Chronicles 23:5)? Who makes the believer glad (Psalm 92:4)? Through what? What responses do His works incite (Psalm 92:5)? What does it say about us if we don’t respond this way (Psalm 92:6)? Why do the wicked exist (Psalm 92:7, Psalm 92:9)? Especially in contrast to Whom (Psalm 92:8)? What has the Lord done to believers (Psalm 92:10)? Especially over-against whom (Psalm 92:11)? Who flourish like what (Psalm 92:12)? Where, particularly (Psalm 92:13)? For how long (Psalm 92:14)? In order to declare what (Psalm 92:15)?

What is the Sabbath for? Psalm 92 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that the Sabbath is for public, glad, triumphant, life-giving worship.

The Sabbath is for public worship, morning and evening, Psalm 92:1–3. The Sabbath Day (superscript) is all about attending to the Creator Himself, finding our very purpose in worship—and doing so according to the rhythm that He has established not only for the Sabbath Day but for all our days: evening and morning (Psalm 92:2). That this is especially corporate worship can be seen in Psalm 92:3, which refers to instruments provided by David and a priesthood designated by David in connection with the temple (cf. 1 Chronicles 15:16, 1 Chronicles 23:5). It is not melody-making machines that is valued here but God’s priests leading God’s people in their holy assembly. This is the great thing of Sabbath assemblies still, and a great reason they are called the Lord’s Day: the only ordained Priest in the church, leading the holy assembly from glory (cf. Hebrews 12:18–24).

The Sabbath is for glad worship, Psalm 92:4-5. The thanksgivings and songs of praise that ring out on the Sabbath (Psalm 92:1) proceed from glad hearts (Psalm 92:4a) over the greatness of God’s works (Psalm 92:4-5a), as those works reveal God’s thoughts to us. Always, we should be considering His works and marveling at His goodness, wisdom, and power. But the Sabbath is an entire day for expressing this praise together in the midst of His assembly. Is your heart glad? Sing psalms (cf. James 5:13)! And channel that gladness into the Lord’s Day and singing that praise together under the leadership of the Great High Priest!

The Sabbath is for triumphant worship, Psalm 92:6-11. The senseless, the fool, and the wicked set themselves against God as enemies whom He will destroy (Psalm 92:6-9). And the believer counts this enmity as enmity against himself, which will also be defeated (Psalm 92:10-11). We live in a world where the wicked seem to have the upper hand, but worship reminds us of God’s glory, the wicked’s end, and our own end (cf. Psalm 73).

The Sabbath is for life-giving worship, Psalm 92:12-15. There is a flourishing for the godly in the public worship of God that is independent of circumstances or ability. Lebanon had the best circumstances for cedars (Psalm 92:12). But the righteous grows like one of those cedars in Yahweh’s house, in God’s courts (Psalm 92:13). Ordinarily, youth is the time of fruiting, freshness, and flourishing (Psalm 92:14). But even in old age, the righteous experience all of these things in Yahweh’s house, in God’s courts (Psalm 92:13). And His praise is not only the source of their vigor but its purpose. The declarations of His covenant love and faithfulness at the beginning of the Psalm (Psalm 92:2) are now joined by declarations of His uprightness, covenant strengthening of His people (“MY Rock”), and perfect righteousness (Psalm 92:15).

What is the centerpiece of the evenings and mornings in your home/heart the other six days of the week? What is the centerpiece of your congregation’s evening and morning on the Lord’s Day? For each of the attributes of God in Psalm 92:2 and Psalm 92:15, list one work that shows it, and give God thanks for it!

Sample prayer: Lord, it is good to give thanks to You, morning and evening every day, but especially on Your day and in the assembly of Your people. Thank You for the weekly reminder of the end of the wicked and the end of the righteous—and the knowledge that You have given Yourself to us already. So, help us by Your Spirit to worship You with gladness of heart as those who have heavenliness of heaven already in You, in Jesus Christ, through Whom we ask it, AMEN!

Suggested songs: ARP92“It’s Good to Thank the Lord” or TPH92A “It’s Good to Thank the Lord”

All Things Working for Glory [Family Worship lesson in Romans 8:28–30]

What does God know about the mind with which the Spirit intercedes for the saints? Romans 8:28–30 looks forward to the midweek sermon. In these three verses of Holy Scripture, the Holy Spirit teaches us that the Spirit intercedes for the saints according to God’s plan to glorify them in and with His Son. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.25 Hopewell @Home ▫ Romans 8:28–30

 Read Romans 8:28–30

Questions from the Scripture text: Which things do we know work together for good (Romans 8:28)? To whom do they work together for good? What did God also do to those whom He foreknew (Romans 8:29a)? To what did He predestine them (verse 29b)? For what reason (verse 29c)? What did He do for those whom He predestined (Romans 8:30a)? What did He do for those whom He called (verse 30b)? What did He do for those whom He justified (verse 30c)?

What does God know about the mind with which the Spirit intercedes for the saints? Romans 8:28–30 looks forward to the midweek sermon. In these three verses of Holy Scripture, the Holy Spirit teaches us that the Spirit intercedes for the saints according to God’s plan to glorify them in and with His Son. 

We know, Romans 8:28. All things working together for good isn’t even the main idea of verse 28. The main idea is that we know. How do we know? We know that the Spirit helps us to pray for it (Romans 8:26a), because He Himself prays for it (verse 26b), because He Himself has purposed it (Romans 8:27). What evidence is there that He purposed it? Because He called us according to that purpose (Romans 8:28c). 

That’s the only way that sinners such as we are could ever come to love Him (Romans 8:28b). Here the love of God summarizes the keeping of the whole law (cf. Matthew 22:37–40). The one who was a slave under sin is now a lover of God? How did THAT happen?! God purposed it. God called him. God turned him into a lover of God.

God foreknew, Romans 8:29a. Why would God do this for someone who was going to be such a sinner? God did foreknow that we would be sinners. But that’s not the foreknowing that this verse is talking about. Some have thought that it’s talking about God foreknowing that we would choose Him, but that’s a rubbish idea. Apart from converting grace there would only be sin. But this is not foreknowing about a person; this is foreknowing the person himself. Predestination unto glory is the consequence of God determining to have an eternal relationship with a person. 

God knows, Romans 8:29-30. What is the mind of the Spirit as He prays for us in Romans 8:27? It is the mind that belongs to God from all eternity. The mind that treasures the glory of the Son. The mind that predestined those whom God foreknow to be conformed to that glory (Romans 8:29b). The mind that has shaped the history of every foreknown saint from predestination, through calling, to justification (Romans 8:30). And this glorification, that was determined from all eternity, is so sure to come (and to last into all eternity) that the apostle puts it in the past tense. For, it was determined in the knowledge of God—determined in that knowledge which is not a reactive knowledge, but the knowledge that has decreed whatsoever comes to pass (cf. Ephesians 1:11). 

The saint can know that all things are working together for his good, because the way that he came to be a lover of God is because God has determined to work all things together for that saint’s glory with Jesus Christ.

What’s the only way a sinner like you can become a lover of God? When would that have been determined? What had God unstoppably planned to do to such as love God? Why did He predestine them to that?

Sample prayer:  Lord, thank You for loving us and planning a relationship with us from all eternity. Grant unto us to know the fellowship of Your Spirit, Who works in us and prays for us, that we may be sure that all things are working together for our good—working together to conform us to Christ, which we ask in His Name, AMEN!

Suggested songs: ARP98 “O Sing a New Song to the LORD” or TPH469 “Who Are These Like Stars Appearing”

September 24, 2023, Lord's Day Livestreams [Live at 10:15a, 11a, 3p]

Click below for the:

September 24 Lord's Day Worship Booklet
Morning Sermon in Matthew 3:1–12
p.m. Songs & Sermon in Leviticus 10:1–7

Jesus Loves You SO Much, and You Should Obey God [2023.09.23 Pastoral Letter and Hopewell Herald

Hopewell Herald – September 23, 2023

Dear Congregation,

I asked 5yo S- what to write you, since I’m running on fumes. She said, “Jesus loves you SO much, and you should obey God.”

She’s not wrong. Of course, we would want to clarify that Jesus is God, and that He is both the One Whose obedience has been counted for us through faith, and the One Whose life in us is the only way that anyone can ever come to love or obey God. But one could almost summarize the teaching of the morning sermon passage for tomorrow (Mt 3:1–12) in her words.

Jesus does love us SO much. It is His everlasting love that refused to let us perish in our sins (v3 in light of Hos 11, Jer 31, Isa 53 from last week and Isa 40 this week). In everlasting love, He came into the world to save us from them (v12). In everlasting love, He pours out His Spirit, not just to give us the life that we desperately and urgently needed, but to dwell in us as our Helper and Hope (v11).

And you should obey God. Participating in religious movements about salvation (v7a), or receiving sacramental signs of salvation (v7b), or membership in a people of salvation (v9) are not such indicators of union with Christ or the indwelling of the Spirit as bearing fruit in keeping with repentance (v8).

As those who sometimes feel our desperate need of conversion, we need to hear, “Jesus loves you SO much,” and to hear what He has done (and is doing) for us in that love. And as those who sometimes feel self-assured in externals, we need to hear, “You should obey God,” and to hear that Jesus Himself, by His Spirit, is our hope of that as well.

Looking forward to gathering to Him together tomorrow,

Pastor

2023.09.23 Hopewell @Home ▫ Matthew 3:1–12

Read Matthew 3:1–12

Questions from the Scripture text: To what days does Matthew 3:1 fast forward? Where was John the baptizer preaching? What did he command to do (Matthew 3:2)? Why? Who had talked about John (Matthew 3:3)? What had Isaiah called him? What would this voice command that they prepare? How was John dressed (Matthew 3:4)? What did he eat? From where were people coming to him in Matthew 3:5? What was he doing to them (Matthew 3:6)? Where? What were they doing as they were being baptized? Whom does John see in Matthew 3:7? What does he call them? What does he say is coming with the kingdom? What does he ask them? What does he tell them to do in Matthew 3:8? What mustn’t they think can be a substitute for repentant works (Matthew 3:9)? How do children of Abraham arise? What picture does Matthew 3:10 use for the coming of the kingdom? How are the trees that are going to be burned identified? With what did John baptize (Matthew 3:11)? Unto what? Who else was coming—of what power? Of what worthiness? With Whom (!) would He baptize instead? What is the difference in source of power and likelihood of success? What else does the One Who baptizes with he Spirit have in His hand (Matthew 3:12)? What will He do with it? What does He gather? What does He burn? With what fire?

What has King Jesus come to do? Matthew 3:1–12 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us King Jesus has come to fit His people for glory with Him before pouring out His wrath in unquenchable fire. 

Humility. Hosea 11 (cf. Matthew 2:15) and Jeremiah 31 (cf. Matthew 2:18) had prophesied a return of the Jews from exile and a reunification not only of Israel and Judah but more importantly of God’s people with God Himself. Now, Matthew takes us to another passage that had promised the same. John came preaching in a literal wilderness (Matthew 3:1) as the one prophesied about in Isaiah 40:3. There, YHWH Himself was coming to show His incomparable glory by gathering His people to Himself through His Word. He brings the “great” ones of the earth to nothing, but sustains His flock with enduring strength.

So, there is this building theme that whatever national expectations Israel might have had, what the Lord had actually promised and intended was not on a national scale but a cosmic scale. The sort of scale that makes us say, “God alone is glorious! No man is anything compared to Him!” (cp. Isaiah 40:12–26). John himself, YHWH’s herald, is an example of this humility. Jesus Himself makes this point in Matthew 11:7–10. John’s location and clothing (as well as his diet) are lowly in the eyes of men (Matthew 3:4), and this highlights (by contrast) the infinite greatness of the King and kingdom: what are fine clothes and a king’s palace next to YHWH the King?

If we are going to heed John’s message in Matthew 3:2, we are going to need humility. “Repent” is literally “be changed in the substance of your mind.” He is not just saying “feel more correctly” about your sin, or even “do better.” He is saying “be changed from the inside out!” Some have well-translated it, “Be converted!” This requires humility on two counts: the humility to admit that we ourselves need to be fundamentally changed to be saved, and then the further humility to realize that this is something that we cannot do for ourselves.

Of course, there is the danger of thinking that making public display of humility is a substitute for genuine internal transformation. This is the problem with the Pharisees and Sadducees—theological opponents who had in common that they loved appearances. But John compares them to snakes slithering out of Jerusalem (Matthew 3:7), and tells them that their lives must genuinely change (Matthew 3:8), for which external/visible covenant membership is not even a substitute (Matthew 3:9). Wanting to appear humble before men is no substitute for actually being humiliated before God!

John is announcing that conversion is necessary. In God’s great mercy, crowds flock to him (Matthew 3:5), confessing the great necessity of their conversion (Matthew 3:6). 

Urgency. The need for repentance has been occasioned by the nearness of the kingdom. When we come to Matthew 4:23, Matthew is going to tell us that Jesus preaches the “gospel” of the kingdom. But the kingdom is only good news for you if you have the favor of the King! John’s message is not one of sweetness and comfort but alarm and terror! The nearness of the kingdom (Matthew 3:2), becomes the wrath that is coming (Matthew 3:7), and then an ax the is already mid swing (Matthew 3:10a), and fire follows the death-blow (verse 10b). The King Who is coming separates those who are His (His winnowing, His hand, His threshing, His wheat), because He is ready to burn the rest with an unquenchable fire.

Hope. John pressed the urgent need of conversion, but he could not offer hope for that conversion from himself. He administers the sign, but we desperately need the One Who can apply the thing signified. And this One is the One in Whom John proclaims hope. Jesus is not a mere man. He is YHWH of Isaiah 40, before Whom the voice in the wilderness cries out. He is YHWH of Ezekiel 36, Who puts His own Spirit into people to change them (cf. Ezekiel 36:26–27), something that He illustrated by the sprinkling of water (cf. Ezekiel 36:25; Hebrews 10:22). By His Spirit, Jesus will change sinners’ hearts, join them to Himself through faith, and make them the good grain that He is cleansing to gather to Himself. 

By right, Jesus the King destroys His enemies. But by His pleasure, and by His plan, He gives His Spirit to redeem us, so that we are indeed changed by the time the kingdom itself has come.

What do you need, in order for the kingdom to be good news for you? How does this conversion happen?

Sample prayer:  Father, thank You for giving Your Son to be our King, Who first subdues us to Himself by His Spirit, before destroying His enemies. Grant that by the Spirit, we would believe in Christ, we ask in His Name, AMEN!

Suggested songs: ARP98 “O Sing a New Song” or TPH391 “Come, O Come, Thou Quickening Spirit”

Uncommanded Worship Is Christless Worship [Family Worship lesson in Leviticus 10:1–7]

What can turn God’s glory from a blessing into a curse? Leviticus 10:1–7 looks forward to the evening sermon on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that when we approach the Lord in our own way, His glory becomes a curse to us rather than a blessing. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.22 Hopewell @Home ▫ Leviticus 10:1–7

Read Leviticus 10:1–7

Questions from the Scripture text: Who act in Leviticus 10:1? Whose sons are they? What does this make them? What do they take? What do they put in it? What do they put on it? What does the Holy Spirit call this fire? Before Whom do they offer it? What had He not done? What comes out in Leviticus 10:2? From where/Whom? What does it do to Nadab and Abihu? What happens to them? Before Whom? Who speaks in Leviticus 10:3? To whom? Whose words does he deliver? Concerning what group of people, or what action, is the Lord speaking? How must those who draw near regard the Lord? Before Whom does He insist upon being glorified? What does this imply that Nadab and Abihu were not doing? How does Aaron respond to Moses’s statement? Whom does Moses call in Leviticus 10:4? What relation are they to Aaron? Where does Moses tell them to go? And carry what? Where? So where do they go (Leviticus 10:5)? How do they carry them? Where? What important qualifier ends verse 5? To whom does Moses now speak in Leviticus 10:6? What does he tell them not to do to themselves? What will happen to them if they do? What will happen to all the people? Who must mourn this new burning? How many of them must do so? Who has kindled it? But where mustn’t Aaron, Eleazar, and Ithamar go? What would happen to them? Why? What does the end of Leviticus 10:7 say that they do?

What can turn God’s glory from a blessing into a curse? Leviticus 10:1–7 looks forward to the evening sermon on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that when we approach the Lord in our own way, His glory becomes a curse to us rather than a blessing. 

It must have seemed like a good idea to Nadab and Abihu. God has just displayed His glory. His people have just worshiped Him. Why not offer some burning incense in front of the tabernacle for all the people to rejoice in before Him? 

Deadly worship. But in the worship of God, it is never a good idea to do anything that isn’t God’s idea for us to do that in His worship. Leviticus 10:1 calls the fire strange (NKJ “profane”) and explains that by saying, “which He had not commanded them.” 

Here are 40% of the priestly family. On the first day after their ordination had been completed. Seven days’ worth of special sin offerings have been made for them. “The anointing oil of YHWH was upon” them (cf. Leviticus 10:7). If anyone could ever have been permitted to offer just a little of their own addition to the prescribed worship, it would be they. 

But that’s part of the point, isn’t it? YHWH says that if we come in our own way despises His holiness and denies His glory (Leviticus 10:3). And no amount of seeming worshipfulness or sincerity can compensate for that.

Christless worship. Indeed, we have been hearing for months, from the beginning of Leviticus, that all that the Lord has given as the way of worship is really coming through Christ. The tabernacle, the priesthood, the sacrifices—all were shadow-pictures of Christ. To come to God in any other way than what He has commanded is to come without Christ!

This explains a shocking detail in Leviticus 10:2. The fire comes out from YHWH to devour them. It passes over the mercy seat, out of the holy of holies, past the altar of incense, past the lampstand, past the table of showbread, out the front of the tent, and consumed them. Even the mercy seat could not save them. Without Christ, the glory of God is a curse, not a blessing. 

And the supernatural nature of this cursing fire is all-the-more highlighted by an easy-to-miss detail in Leviticus 10:5. The fire that consumed Nadab and Abihu was focused so particularly upon them that their holy clothing is so intact that it can carry their corpses out of the camp. This was a display of God’s glory like in Leviticus 9:24. But without Christ, the glory of God is a curse, not a blessing.

Mournful worship. What a mercy the end of Leviticus 10:3 is: “so Aaron held his peace.” Many have responded with indignation at the idea that sincerely offered worship deserves God’s wrath and curse if it comes in actions not commanded by God. But God gives Aaron the grace to hold his peace, even when it has cost his sons their lives. He, Eleazar, and Ithamar can’t go out mustn’t follow ordinary mourning rituals, because their hats and garments are holy (Leviticus 10:6). They must all hold their peace.

So the providence of God requires others to do what Aaron and his remaining sons would otherwise do. Aaron’s cousins are permitted to come and retrieve the bodies (Leviticus 10:4-5). And it leaves the mourning to their “brethren, the whole house of Israel” (Leviticus 10:6). In this way, the passage teaches us how we should all respond to manmade worship and God’s curse upon it. Not with indifference or complacency. Not with self-righteousness. But with humility and mourning that the Name of God would be defamed in the midst of His people’s worship. 

Our patient God. The Lord is a merciful God. Slow to anger. Longsuffering. One need only to look at the mess of manmade worship that is offered in the church—from the papists and the eastern churches, to the worldly (“relevant”?) worship of so many evangelicals, to the liturgies full of supposedly wise “instructive” additions by some who even call themselves Reformed. When God does not incinerate all these worshipers, we do not conclude that they are somehow not committing the same sin as Nadab and Abihu. Rather, we conclude that God is merciful and patient! And therefore, He is all the more worthy of being worshiped only in the way that He has commanded.

How do we treat God as holy in the actions of worship? How do we treat Him as holy in the manner in which we do the actions? What place does mourning over worship sins have in your thoughts and prayers for the church?

Sample prayer:  Lord, we thank You that You have made the way to Yourself in Christ. And we thank You that You have given us the actions of worship by which we may know that we are coming through Him. Grant also that Your Spirit would give us true faith in Him to come to You sincerely from our hearts in those actions that You have commanded, which we ask in His Name, AMEN!

Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH274 “Jesus, My Great High Priest”

Praying By and With the Spirit [2023.09.20 Midweek Sermon in Romans 8:26–27]

The Spirit, who helps us pray in a godly manner, also prays for us as God Himself.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

2023.09.21 Hopewell @Home ▫ Titus 2:3–5

Read Titus 2:3–5

Questions from the Scripture text: Whom else is Titus to exhort (Titus 2:3)? In what are they to have the holy carefulness of a priest (translated “reverent” by NKJ)? What aren’t they to be (i.e., ‘accusers’ always accusing like a devil)? To what are they not to be in bondage? Of what does this make them teachers? Whom are they to help to be temperate (Titus 2:4, where NKJ “admonish” is from the same root as “temperate” in Titus 2:2)? What are the two great loves of a temperate/sober-minded young woman? What is she to be, generally (yet another instance of that temperate/sober-minded/self-controlled word)? And what else? Where is her work? How else is she generally characterized? How does this goodness express itself in relation to her husband? What is at stake in young women’s conducting themselves this way?

How should an older woman conduct herself? Titus 2:3–5 looks forward to the second serial reading of in morning public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that an older woman should conduct herself with such holiness and gentleness as encourages younger women to devote themselves to their crucial character and work. 

In making application of sound doctrine, Titus was to begin with the older men (Titus 2:1-2), who were an example for the congregation. Now, he turns to the older women (feminine version of the same word, Titus 2:3) for a similar reason. Their godly life is to be instructive to the younger women (Titus 2:4-5). 

An older woman’s example, Titus 2:3. There is a great spiritual danger for an older woman: live in pleasure (cf. 1 Timothy 5:6). Particularly if they have lived in service of others for decades, they may view old age as the time when they finally have the chance to live for themselves a bit. (Some even refer to this approach to life and “retirement” as “the American dream”!). But Titus is to exhort older women to a life that is exactly the opposite of living for pleasure. The word translated “reverent” is built off the root for a priest. Similarly to the widows of the roll in 1 Timothy 5, all older women are to live a life of consecration like the priests who had to be careful and wise to be always ceremonially clean. 

So, let older women live in holiness. There are two things they are especially to watch out for: being slanderers or given to too much wine. “Slanderers” is “devils”—it indicates backbiters or opponents, but it is the word devil. What a danger there is in becoming one who drops negative things about others into our conversations… the danger of becoming a devil! “Given to too much wine” is “slaves to much wine.” Alcohol has a particular enslaving power that makes it a representative of all earthly pleasures: to live for pleasure is to become its slave. 

A younger woman’s lesson, Titus 2:4. The older women’s consecrated behavior makes them a “teacher of good things such that they admonish.” The idea is not that they hold classes for younger women, but that their conduct is itself a masterclass. And what do the younger women learn to do? Love their husbands and love their children. More properly to the grammar in the original, they are to be husband-lovers and child-lovers. 

We live in a world that tells us to find our identity in ourselves, and the world finds a willing listener in our flesh. But the believer’s great identity is in the Lord, and that means embracing from the heart the roles into which He puts us. For a wife or a mother, this is to be her identity, earthly-speaking: not just that she devotes her time and effort to wife-ing and mother-ing, but that her earthly identity be that of a husband-lover and child-lover.

A younger woman’s conduct, Titus 2:5. “discreet” is sober-minded, self-controlled. She is theologically sound, and she lives not by impulses or emotions but by that sound doctrine. “Chaste” is holy, pure. She doesn’t muddle up her life with sin or competing interests. “Homemakers” is “workers at home.” She is a worker, and she has made her home the object of her labors. She is “good,” not just well-behaved but beneficial. She seeks to benefit all around her. She is subject to her own husband. That’s language that cuts against our flesh and very much against the mind of our age. So the end of Titus 2:5 presses the importance of wives submitting to their husbands: “that the word of God may not be blasphemed.” If we claim to hold to His Word, but then we live according to our ideas instead of His design and His commands, we bring shame upon the Word.

What does our culture expect older women to live for? What does it expect younger women to live for? What can you do to support a biblical culture? How can you honor and encourage the women who live according to these verses?

Sample prayer:  Lord, we thank You for Your design for marriage and for the household. Truly, You have made these beautiful and beneficial unto Your own glory. So forgive us for when we live selfishly—not only failing to serve others, but not being mindful of how we might cause your Word to be blasphemed. Grant unto us instead to love You with all our heart, soul, mind, and strength, and to love our neighbors as ourselves. Specifically, grant unto us to love those nearest and dearest neighbors—those in our homes. We pray especially for the young wives and mothers that they would be husband-lovers and child-lovers. Bless their labors and grant that their lives would adorn the gospel, we ask through Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH548 “Oh Blest the House”

Wednesday, September 20, 2023 Midweek Meeting Livestream [live at 6:30p]

Click below for the:

September 20 Prayer Meeting Folder
Midweek Sermon in Romans 8:26–27

2023.09.20 Hopewell @Home ▫ Isaiah 23

Read Isaiah 23

Questions from the Scripture text: Against whom is this burden (Isaiah 23:1a)? Who are weeping over Tyre in Isaiah 23:1-2, Isaiah 23:5? How have Tyre and Sidon been filled with wealth (Isaiah 23:2-3)? What will be made unproductive for Sidon (Isaiah 23:4)? Of what had Tyre and her allies been proud (Isaiah 23:6-7)? Why would they wonder at who would conspire against them (Isaiah 23:8)? But Who has done it (Isaiah 23:9a)? Why (verse 9b–c)? Why is Tyre out of strength (Isaiah 23:10-11)? For whom had they been a stronghold? Where does He suggest they flee, though to no avail (Isaiah 23:12)? Whom else had Assyria devastated up to this point (Isaiah 23:13)? With what effect on even the best of ships (Isaiah 23:14)? What will the result of Tyre’s economic hardship be (Isaiah 23:15)? How is she pictured advertising herself at the end of this period (Isaiah 23:16)? How successful will she be (Isaiah 23:17)? But to whom will all of these riches ultimately belong (Isaiah 23:18)?

How does the Lord judge those who trust in riches? Isaiah 23 looks forward to the first serial reading in morning public worship on the coming Lord’s Day. In these eighteen verses of Holy Scripture, the Holy Spirit teaches us that the Lord judges those who trust in riches by drying up their wealth, by bringing disaster that wealth cannot escape, and even by allowing them to stockpile wealth that will serve the Lord’s own people. 

Reversal of “fortune,” Isaiah 23:1-7. Tyre was an extremely wealthy merchant city. From as far as Tarshish (Spain, Isaiah 23:1), and as powerful and wealthy as Egypt (Isaiah 23:5), the wealth of the nations passed through Tyre, and much of that wealth stayed there. But now the bustle of business has come to an abrupt end. Cyprus is the last stop before Tyre, and there Tarshish hears the news that sets them wailing (Isaiah 23:1). Tyre’s partner port, Sidon, is suddenly silenced (Isaiah 23:2)—her revenue left out at a sea (Isaiah 23:3) that refuses to produce for it now (Isaiah 23:4). Egypt also suffers economically (Isaiah 23:5). The pride and joy of all of their prosperity has been silenced (Isaiah 23:6-7).

Retribution for pride, Isaiah 23:8-14. Tyre seemed to powerful to fall: able to crown kings, and whose businessmen were as highest royalty in every nation (Isaiah 23:8). So the big question is who could have conspired to bring her down? Isaiah 23:9 gives the answer. The LORD purposed this to bring down not the pride not only of Tyre but of the entire wealthy world that honored her (verse 9). There’s nothing Tarshish could do (Isaiah 23:10, Isaiah 23:14), nowhere Sidon could go (Isaiah 23:12), to escape the judgment the LORD had commanded (Isaiah 23:11). He has given Assyria power even to destroy Babylon (“the Chaldeans,’ Isaiah 23:13). Tyre had flown high in pride, and the Lord would lay them low with devastation.

Recovery for the righteous, Isaiah 23:15-18. Tyre’s downfall is given a duration of 70 years (Isaiah 23:15), but when it’s over she gets right back to advertising herself (Isaiah 23:16) and is soon right back where she was (Isaiah 23:17). Why would the Lord permit this? Why do the wealthy and wicked seem to prosper and recover? Ultimately, for the sake of the LORD’s glory and His people’s good (Isaiah 23:18). The inheritance of the whole earth is for the Lord’s meek ones (cf. Matthew 5:5, Romans 4:13). 

Who are the people of great “fortune” in the eyes of the world? What sorts of things are they able to control? Who is powerful enough to be able to bring them down? In what ways are you in danger of delighting in riches and influence? What could you expect if that’s what you lived for? To whom do all the riches of creation ultimately belong? For whom is the Lord constantly acting in history?

Sample prayer: Lord, we praise You for Your justice to oppose the proud and give grace to the humble. But we are ashamed to confess that we are often proud ourselves—delighting in the wealth of the world and its influence, as Tyre did. Forgive us! And grant unto us humility and heavenly-mindedness by Your Spirit. We confess, also, that we are often anxious about what the wealthy may do. Forgive us for when we fail to remember that You are overruling all that they do for Your glory and our good. Grant unto us to trust comfortably in Your sovereign rule, we ask through Christ, AMEN!

Suggested songs: ARP11 “My Trust Is in the LORD” or TPH244 “A Mighty Fortress Is Our God”

Our Participation in God's Purpose [Family Worship lesson in Psalm 102:12–17]

How does the eternal and glorious Lord respond to the low condition of His people? Psalm 102:12–17 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Lord invests the glory of His Name in rebuilding His church. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.19 Hopewell @Home ▫ Psalm 102:12–17

Read Psalm 102:12–17

Questions from the Scripture text: Whom does the Psalmist now compare to his own brevity (Psalm 102:12a)? How does He compare? What else is this long (verse 12b)? What will He yet do (Psalm 102:13a)? To whom? When (verse 13b–c)? Who else favors her (Psalm 102:14)? To what extent? Whom will the Lord’s love for Zion bring, to do what (Psalm 102:15)? What will the Lord build up (Psalm 102:16a) to show what (verse 16b)? In response to what does the Lord do this building (Psalm 102:17)?

How does the eternal and glorious Lord respond to the low condition of His people? Psalm 102:12–17 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Lord invests the glory of His Name in rebuilding His church.

Psalm 102:1–11 overflowed with grief and agony. Now we begin to learn what has him so distraught: the condition of Zion. Zion is need of compassion (Psalm 102:13a) and rebuilding (Psalm 102:16a). This section of the Psalm gives us a window into how grace provokes believers to respond when the church is in a low condition.

Eternally minded compassion, Psalm 102:12-14. In Psalm 102:11, the Psalmist had cried out about the brevity of his life, but then turns in Psalm 102:12 to compare this to the eternality of God’s existence and praise. Because we are like grass, and the shadows lengthen quickly in the evening of our life, we learn our priorities from Him. Since He favors Zion (Psalm 102:13b), His servants also favor her (Psalm 102:14b).

God has compassion upon His people. “Zion” as a city may be made of stones and dust, but the eternal and uncreated Lord has compassion upon her (translated “mercy” in Psalm 102:13a of NKJ). She may exist in time, but He therefore has set a time for His compassion to be satisfied by showing her mercy. Believers follow Him in fostering deep affection for His church.

Worldwide desire for glory, Psalm 102:15-16. How has the Lord chosen to display Himself in His glory (Psalm 102:16b)? By (re)building Zion (verse 16b). This is how He shows His glory to the nations (Psalm 102:15a) and all the kings of the earth (verse 15b). Those who love His glory desire that the whole world would see that glory and reverence it. This is a second reason for believers to long for the revival of the church: not just compassion for the church herself but desire for the glory of the Lord of the church.

Do we love His glory? Well, it is His pleasure to be glorified in the building up of His church. So, let us give her our labors and prayers—desiring that the Lord would reform and revive her, and that she would grow in number, in strength, and in purity as she continues to cover the earth.

Prayer that lays hold of God’s character, Psalm 102:17. God is glorified not just by doing His church good, but by the fact that He does so in response to their prayers. He is the omnipresent God Who can hear in every place and even hears and knows the prayers of His people’s hearts. He is the omniscient God Who knows exactly what to do for His people in response to any prayer. He is the omnipotent God Who is able to do all that His wisdom knows to do in answer to prayer. He is the God of all goodness, Who responds to His people’s prayers in infinite love.

God is much glorified in our praying to Him and in His answering us. And He has ordained to fulfill His good plans for the church in response to our prayers. Let us, therefore pray, pray, pray! And especially, let us pray for the growth and good of His church!

What are your feelings about the church of the Lord Jesus Christ? How should they improve? Who can help you with this? When/how have you been praying for reformation and revival in the church?

Sample prayer: Lord, You endure forever, and the praise of Your Name to all generations. It is by Your merciful and powerful building of Your church that You glorify Yourself before all nations of the earth. So, help us by Your Spirit as we call upon Your Name, and hear us and answer unto Your glory in Christ, through Whom we ask it, AMEN!

Suggested songs: ARP102B“My Days Like Evening’s Shade” or TPH102A “LORD, Hear My Prayer for Aid”

Christ Is the Point of All Prophecy and History [2023.09.17 Morning Sermon in Matthew 2:12–23]

Electing love sent Jesus to save us by being the opposite of what we are, bringing the opposite of what we deserve, and bearing the opposite of what He deserves.

(click here to DOWNLOAD video/mp3/pdf files of this sermon)

Praying to Be Forgiven Forgivers [Theology Simply Explained: Westminster Shorter Catechism 105]

Pastor walks his children through Westminster Shorter Catechism question 105—especially explaining how grace forgives us, makes us into forgivers, and makes us desire and delight in forgiveness.

Q105. What do we pray for in the fifth petition? In the fifth petition, which is, And forgive us our debts, as we forgive our debtors, we pray that God, for Christ’s sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by His grace we are enabled from the heart to forgive others. (click here to DOWNLOAD mp3/pdf files of this lesson)

The Spirit's Ministry in Prayer [Family Worship lesson in Romans 8:26–27]

How does the Spirit help, when our perseverance is weak? Romans 8:26–27 looks forward to the midweek sermon. In these two verses of Holy Scripture, the Holy Spirit teaches us that the Spirit of God, Who has the mind of God, teaches us to pray for glory with certainty, even as He perfectly prays the same. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.18 Hopewell @Home ▫ Romans 8:26–27

Read Romans 8:26–27

Questions from the Scripture text: Who helps us (Romans 8:26)? Because of what reality about us? In what lack of knowledge are we particularly weak? Who prays for us? What sorts of prayers? How does Romans 8:27 describe God? What does it say that He knows? For whom, particularly, does the Spirit make intercession? According to what?

How does the Spirit help, when our perseverance is weak? Romans 8:26–27 looks forward to the midweek sermon. In these two verses of Holy Scripture, the Holy Spirit teaches us that the Spirit of God, Who has the mind of God, teaches us to pray for glory with certainty, even as He perfectly prays the same.

The help of the Spirit. We ought to be “eager” and “persevering” (Romans 8:25) in our hoping, and therefore our praying. But we are not what we ought to be. We do not strain as we ought to for that glory for which we were saved, and to which we are certain to attain. So the Spirit helps us in our infirmities. We don’t know how to pray for what we ought. So the Spirit helps us to pray. He helps us be eternally minded, heavenly minded, even as we pray for things in our time and place. If we did not have the Spirit to help us in prayer, we could only pray from our flesh. But we do have His help, praise God!

The intercession of the Spirit. In Romans 8:23, we heard that “we ourselves groan. ”Now in Romans 8:26 we read that “the Spirit Himself makes intercession.” That is to say: not only is He responsible for whatever good and true praying comes out of us, but He also prays in our behalf. God prays for us! Christ prays for us as our Mediator (cf. Romans 8:34). And God the Spirit prays for us according to His own divine will. So, we have both our own praying that He conforms to God’s will, and His praying that is itself an expression of God’s will.

The groaning of the Spirit. What does the Spirit pray for us? That all of God’s will would ultimately be accomplished. That for which the creation groans (cf. Romans 8:22), and that for which we who have the firstfruits of the Spirit groan (cf. Romans 8:23), would be fulfilled. The hope in which God subjected the creation (cf. Romans 8:20), the hope in which God saved us (cf. Romans 8:24), is the hope for which God the Spirit prays for us. God the Spirit groans for us not in human words but with the very desire and intention of God Himself! So, as God searches our Spirit-prompted hearts, He observes the mind of His own Spirit and approves it.

From where does any good praying that you do come? Who else is praying for you? What for?

Sample prayer: Father, thank You for giving us Your Spirit to help us pray according to Your own priorities. Grant that by His help, we would pray more and more like Christ, through Whom we ask it, AMEN!

Suggested songs: ARP98“O Sing a New Song to the LORD” or TPH469“Who Are These Like Stars Appearing”

Light from the Spirit to See Jesus in All Scripture [2023.09.16 Pastoral Letter and Hopewell Herald]

 Hopewell Herald – September 16, 2023

Dear Congregation,

Warm, compassionate, powerful, saving, electing love doesn’t suddenly appear in the New Testament. It is there throughout Scripture, because it is an expression of God’s character and God’s intentions. He has always been Who He is. He has always intended what He is doing.

When we view God’s dealings with Israel in the Old Testament merely through the lens of His interaction with a nation, or even His interaction with a church under-age, we are missing the main point.

In all of His dealings with Israel, God is interacting with the whole of sinful humanity in Christ and for the sake of Christ.

In tomorrow morning’s sermon passage, the Holy Spirit carries Matthew along to use Hosea, Jeremiah, and “the prophets” as windows by which to shine light upon Christ’s glorious salvation as the center of all of God’s Word and indeed all of history.

Let us pray together that the Spirit Who carried Matthew along to write inerrantly would carry us along to preach faithfully and hear believingly.

Looking forward to growing by the grace and knowledge of Christ together,

Pastor

Christ's Gospel as the Heart of History and Scripture [Family Worship lesson in Matthew 2:12–23]

What should we learn about Jesus from the fulfillments of Scripture that Matthew identifies? Matthew 2:12–23 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that we should read all of Scripture in the light of Christ. (click here to DOWNLOAD mp3/pdf files of this lesson)

2023.09.16 Hopewell @Home ▫ Matthew 2:12–23

Read Matthew 2:12–23

Questions from the Scripture text: What had happened to the magi after they worshiped the Christ (Matthew 2:12)? How were they warned? What were they warned not to do? What did they do instead? When they depart, who appears to whom (Matthew 2:13)? Whom is Joseph to take? To where? Until when? Why? When does he do this (Matthew 2:14)? How long is he there (Matthew 2:15)? For what purpose? What prophecy does this fulfill (cf. Hosea 11:1)? Who sees what in Matthew 2:16? How does he respond? What does he send forth to do? Which children? In what places? Of what age? According to what timing? Whose word does this fulfill (Matthew 2:17)? What had the Spirit said about the timing and usefulness of this suffering (Matthew 2:18, cf. Jeremiah 31:15 in context of Jeremiah 31:16 and the chapter as a whole)? What has happened in Matthew 2:19? Who appears to whom? Where? Whom does he tell him to take (Matthew 2:20)? To where? Why? How does Matthew 2:21 compare to these instructions? What does Joseph hear in Matthew 2:22? How does he feel about what place? Who warns him? How? So where does Joseph go instead? To what city does he come to dwell (Matthew 2:23)? In order to fulfill what (n.b. “Nazarene” is a pejorative and doesn’t mean “Nazarite”; cf. Psalm 22:6–8; Isaiah 49:7, chapter 53)? 

What should we learn about Jesus from the fulfillments of Scripture that Matthew identifies? Matthew 2:12–23 looks forward to the morning sermon on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that we should read all of Scripture in the light of Christ. 

Fulfillments of Scripture. In this last passage before we come to Jesus’s adult ministry, the evangelist presents us with three fulfillments of Scripture. “that it might be fulfilled” (Matthew 2:15). “The was fulfilled what was spoken by Jeremiah” (Matthew 2:17). And “that it might be fulfilled which was spoken by the prophets” (Matthew 2:23). But at first glance, if we have not read and understood our Old Testament scriptures as a book about the Christ, these don’t seem to us to be fulfillments, because they are not literal comings-true of predictions from the past. So the Holy Spirit is teaching us something here about how to read our Bibles.

The true sonship. The first quote is from Hosea 11:1. That passage is dealing with a very wicked Israel, particularly the northern kingdom which also went by the name of its largest tribe, Ephraim. It describes His election of them in love, their wicked rejection of Him, and His determination to save them anyway. He determines that He will deliver them again, even bringing them from Egypt. Now, when God’s providence (and special revelation) sends Jesus into Egypt and brings Him back out, the Holy Spirit clues us into an essential component of Hosea 11’s electing love and redeeming action: they are for the sake of Christ. He is the Son in Whom Israel was considered a son and would be redeemed. This also reminds us that not all that are descended from Israel are Israel, but only the Israel of promise (cf. Romans 9:6–8). The true sons are the ones who are in Christ.

The true covenant and citizenship. The second quote is from Jeremiah 31:15, in the middle of that wonderful chapter in which God is again talking about Israel/Jacob/Ephraim as a son upon whom He will have mercy at last to redeem him from his sin. Part of the providential cost of that redemption will be pain of bitter loss (cf. Jeremiah 31:15), but this very bitterness is used of God in their salvation (cf. Jeremiah 31:16). The pattern that was given in the exile to (and return from) Babylon looks forward to a greater day when God establishes a new covenant marked by regenerated hearts, true knowledge of the Lord and forgiveness of sin (cf. Jeremiah 31:31–34). Again, the Spirit is taking something that we might have thought belonged to ethnic Israel but should have known belonged to the Israel of promise. Covenant and citizenship are in the Lord Jesus Christ, not the line of Jacob.

The true, kingly glory. The third quote, we do not find in a particular passage, but we should have expected that from Matthew 2:23 where “prophets” appears in the plural. Nazareth was of no account and despised (cf. John 1:45; John 7:41, John 7:47–52). And indeed the prophets had foretold in many places that the Christ would be despised of men. One of the most intense collections of these predictions was in Psalm 22, which Matthew quotes several times in his account of the cross in chapter 27. But it is precisely for His willingness to be humbled, and even to the point of death on a cross, that Jesus the Christ receives the Name which is above every name and is confessed to be Lord by all creation (cf. Philippians 2:6–11). 

Thus, we learn to read the Bible as a Christ-obsessed book. In Him is true sonship, true salvation, everlasting covenant, heavenly citizenship, and true glory. And those who are being saved will believe and confess these things.

When a prophecy’s fulfillment doesn’t seem obvious, Who is probably the key to understanding it? What place does Jesus have in your identity as a child of God? How does He give you hope for forgiveness, despite sin as big as Ephraim’s? How does His humiliation encourage you to glorify Him even more, and to be willing to be brought low yourself? 

Sample prayer:  Lord, thank You for taking us to be Your true children through faith in Jesus Christ. We thank You for His willing humiliation, so that He would be glorified and we would be saved. Grant unto us to know Him from all the Scripture, and to know You in Him we ask, in His Name, AMEN!

Suggested songs: ARP22A “My God, My God” or TPH375 “All Hail the Power of Jesus’s Name”