2025.07.31 Hopewell @Home ▫ Revelation 15:5–16:21

Read Revelation 15:5–16:21

Questions from the Scripture text: What did John see opened where (Revelation 15:5)? Who came out of it (Revelation 15:6)? What did they have? How were they clothed? Who gave them what (Revelation 15:7)? What did the bowls look like? With what were they filled? Whose wrath? With what was the temple filled (Revelation 15:8)? From where did this smoke come? What couldn’t anyone do? Until when? What did John hear from where (Revelation 16:1)? To whom did it speak? What it tell them to do? Where? Who does what in Revelation 16:2? With what result? Upon whom? Who does what in Revelation 16:3? Onto where? What happens to it? And what happens to which creatures? Who does what in Revelation 16:4? On what? With what effect? Whom does John hear in Revelation 16:5a? To Whom are they speaking (verse 5b)? What do they call Him (verse 5c)? For what are they praising (verse 5d)? What have those whom He judged done (Revelation 16:6a)? And what has the Lord done to them (verse 6b)? Why (verse 6c)? What does John hear in Revelation 16:7? From where? To Whom is it speaking? What does it say about Him? Who does what in Revelation 16:8? Upon what? What was given to him? With what result (Revelation 16:9)? What do these men do? Why? What do they not do? Who does what in Revelation 16:10? Upon what? What happens to his kingdom? Who do what, and why? What do they do to Whom (Revelation 16:11)? Because of what? What did they not do? Who poured out what in Revelation 16:12? On what? With what result? So that who could do what? What does John see in Revelation 16:13? Coming out of which three mouths? What are these spirits (Revelation 16:14)? What are they able to do? Who now speaks in Revelation 16:15? What does He say that He is doing? As what? Whom does He say is blessed—what two things must they do? Lest what happens? To what place do the kings gather (Revelation 16:16, cf. Judges 5:19)? Who pours out what in Revelation 16:17? Onto what? What comes from where? What does it say? What four things occur in Revelation 16:18? How big is the earthquake? How does Revelation 16:19 refer to the world coalition? What happens to this city? What does verse 19 call the city? What is being done to her? What happens in Revelation 16:20? What falls from where upon whom (Revelation 16:21)? How large? What do men do in response?

What do we learn from the bowls of wrath? Revelation 15:5–16:21 looks forward to the evening sermon on the coming Lord’s Day. In these twenty-five verses of Holy Scripture, the Holy Spirit teaches us that we should admire God for His wrath, hating and repenting of sin, and running to Christ in thankful love.

In this passage, we have the wrath of God poured out on the earth (Revelation 16:2), the sea (Revelation 16:3), the rivers (Revelation 16:4), the sun (Revelation 16:8), the worldly kingdom (Revelation 16:10), the Euphrates (Revelation 16:12), and the air (Revelation 16:17). In these seven bowls, the wrath of God is completed.

We are reminded throughout the passage that the wrath of God has broken into history multiple times. There are obvious references to the plagues of Egypt, which were forerunners of the wrath to come. Just as the Song of Moses became the Song of the Lamb in Revelation 15:3–4, NKJ’s “Armageddon” in Revelation 16:16, is actually “Megiddo” (in the Greek NT throughout the ages), a reference to Judges 5:19–20, and heaven’s victory over the kings of Canaan.

In our passage, the time has come for the wrath that had sounded warnings into history to express itself fully and forever. Revelation 15:8 refers us back to 2 Thessalonians 1:9–10 which calls this the day when, “These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes in that Day, to be glorified in His saints and to be admired among all those who believe.” Now Revelation 15:8 says “the temple was filled with smoke from the glory of God and from His power.”

The great theme of this passage is the glory of God in His wrath. He is indeed, “glorified in His saints and admired among all those who believe.” We hear the angel in Revelation 16:5–6 say, “You are righteous, O Lord, the One who is and who was and who is to be, because You have judged these things. For they have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due.” And the other angel say, “Even so, Lord God Almighty, true and righteous are Your judgments.” They are dressed in brilliant white and gold, and the bowls from which the wrath is poured are gold. The passage screams the glory, justness, truth, and holiness of God’s wrath.

This challenges us, because we are so easily offended at God’s wrath. But this comes entirely from our flesh. We must be wary of responding to His wrath with anything but worship. Its justness is displayed, in part, precisely by the responses of the judged. They blaspheme Him for the plagues and do not repent or give Him glory (Revelation 15:9). Hey blaspheme Him for their sores, and do not repent of their deeds (Revelation 15:11). They blaspheme God for the plague in Revelation 16:21. They do not respond to the wrath of God with repentance but with more rebellion! Truly, His wrath is just. And it is proportional to their sin (Revelation 16:6). Like Babel of old, they are only too glad to be deceived by evil spirits into gathering against God and His Christ (Revelation 16:12-14, Revelation 16:19). But, this comes as a pouring out of God’s wrath (Revelation 16:12), Who rules over it, and the Lord Jesus Who comes as a thief (Revelation 16:15). 

The Lord Jesus Himself applies all of this to us, urging us to watch and keep our garments (verse 15). The believer must remember the greatness of God’s wrath against sin and be watchful against it in ourselves. 

So, we must glorify God for His wrath; we must take comfort that all sin will be justly repaid; we must repent we must watch against our wrath deserving sin; and, we may add one more application: marvel at what Christ has endured for our sakes. God made Him Who knew no sin to be sin, so that we might become the righteousness of God in Him. Jesus bore the full enmity of God against all the sins of all His people. The display of the severity of that enmity in this chapter should bring us to the feet of Jesus in thankfulness and love.

What do you think and feel about God’s wrath? How can that be brought more into line with the responses of the holy ones in this passage? What sins of yours do you find yourself tolerating too much? How can this passage help you against that? What has the Lord Jesus suffered for you? How will you respond to Him in your life?

Sample prayer:  Lord, Your wrath is righteous and holy. Forgive us for how we have bristled against it in our hearts, and even been embarrassed of it before men. Often, You have justly chastened us, but we have responded against Your wrath instead of against our sin. Forgive us for our slowness to repent. And forgive us for how we are not mindful of Your coming, or of how our lives will appear in light of Your coming. Finally, forgive us for not being more affected in our hearts by Christ having suffered the wrath of God in our place. Grant that we would remember what He has done and respond with lives of thankfulness and love, we ask in His Name, AMEN!

 Suggested songs: ARP149B “O Praise the Lord, O Sing Aloud” or TPH389 “Great God, What Do I See and Hear” 

2025.07.30 Hopewell @Home ▫ Micah 3:9–12

Read Micah 3:9–12

Questions from the Scripture text: Whom does Micah 3:9a–c now address? What do they do (verse 9d–e)? What do they think they are doing (Micah 3:10)? But by what method are they building up Zion/Jerusalem? What motivates her judges (Micah 3:11a)? What motivates her priests (verse 11b)? What motivates her prophets (verse 11c)? Yet, what do they think they are doing (verse 11d)? And in what do they think they re hoping (verse 11e)? Thus, what are they presuming is the outcome (verse 11f)? Therefore, who is to blame for what is about to happen (Micah 3:12a)? And what is about to happen to the city (verse 12b–c)? And to what structure in particular (verse 12d–e)?

What did Micah have power to declare to Israel? Micah 3:9–12 looks forward to the morning sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that Micah had power to declare to Israel that their service of the Lord was really just service of themselves, and that God would destroy the very church they thought they were building.

Upon condemning the unfaithful prophets of his day, Micah declared that he was full of power by the Spirit of YHWH to declare to Israel his sin. And that is exactly what he is doing in this passage.

The frightening thing about this passage is that the people it is condemning thought they were serving the Lord (Micah 3:10), depending upon the Lord (Micah 3:11e), and hoping in the Lord (verse 11f). Truly, we are so blind to the condition of our own hearts that we need the Spirit to wield His powerful Word to expose the thoughts and intentions of our heart (cf. Hebrews 4:12–13; Jeremiah 17:9–10).

The problem with those who thought they were doing the Lord’s work in Micah 3:10 is that they were willing to sin in order to get it done (verse 10b). How many, in ministry, are willing to employ a little lying, a little stealing, a little Sabbath breaking, a little disregard of others’ value, etc., in order to advance the work! But they build up Jerusalem with iniquity.

One of the easiest ways to diagnose a Micah-3-mindset is by the love of money. The civil magistrates (Micah 3:11a), priests (verse 11b), and prophets (verse 11c) were all guilty of “serving” for the paycheck. If something else is primary, then you are treating the Lord and His service as a means to your end. 

But such service does not build up that part of the Lord’s church in which He has placed you. In fact, the very Zion and Jerusalem they thought they were building up (Micah 3:10) were about to be destroyed precisely because of them (Micah 3:12a–c). Even worse, the Lord’s own temple would be desolated on account of them (verse 12d–e, cf. Romans 2:24). For those who are thinking straight, there is no worse consequence to our actions.

In what areas have you been called to serve the Lord? What wrong ways of accomplishing it are a danger to you? What wrong motivations threaten to make your service sinful?

Sample prayer:  Lord, please forgive us for how we have been self-deceived into thinking we were serving well, when we were really just serving ourselves. Thank You for Christ, Who came not to be served, but to serve, and to give His life a ransom for many. For His sake, forgive us, and make us to be like unto Him, we ask in His Name, AMEN!

 Suggested Songs: ARP29 “You Sons of the Gods” or TPH400 “Gracious Spirit, Dwell with Me”

2025.07.29 Hopewell @Home ▫ Micah 3:5–8

Read Micah 3:5–8

Questions from the Scripture text: Who speaks in Micah 3:5a? Concerning whom? What are these prophets doing to the people (verse 5b)? By chanting what (verse 5c)? As long as they are sponsored to do what (verse 5d)? But what do they do (verse 5e) to whom (verse 5f)? What will God give to those prophets in response (Micah 3:6a–b)? With what result for them (verse 6c–d)? And what result before others (Micah 3:7a–b)? What will these prophets ultimately have to do (verse 7c)? Why (verse 7d)? By what three characteristics will Micah’s ministry contrast to this (Micah 3:8a–b)? Of what will this ministry consist (verse 8c–d)?

How does God judge unfaithful preaching? Micah 3:5–8 looks forward to the morning sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that God judged unfaithful preaching by removing His Word.

In the first section of the chapter (Micah 3:1-4), Micah dealt with the rulers of his day, leaving us hungry for the righteous and compassionate reign of King Jesus, Whose cries on our behalf God would hear (cf. Psalm 72:12; Hebrews 5:7, Hebrews 7:24). Now, in this passage, he denounces the other prophets of his day, leaving us grateful not only for Micah’s own ministry, but especially for the ministry of Jesus Christ, our Great Prophet.

The problem with these prophets wasn’t just that they proclaimed peace (Micah 3:5c) even to those who were being hardened by this preaching in their backsliding (verse 5b). Such ear-tickling ministry is a perennial problem among the people of God (cf. Jeremiah 6:14; 2 Timothy 4:3). To this wickedness, these prophets added another. If the hearer wasn’t putting meat between their teeth (Micah 3:5d, f), these prophets would really let them have it (verse 5e)!

So, the Lord would take from them all ability to prophesy (Micah 3:6). He would literally shut them up and humiliate them (Micah 3:7). Apparently, these were not what we would ordinarily call false prophets. They were not faking words from God. They were just selective, in their ministry, according to their own desires and fleshly purposes. Now, God is going to take away not only His true word (Micah 3:6a) but all avenues of false prophecy as well (verse 6b). 

Our Prophet, Jesus, is always perfectly faithful to God’s Word, preaching what’s right. He has God’s revelation for His people (cf. Revelation 1:1). The Lord puts His Word into Jesus’s mouth, so that it can be in the mouths of us and our children (cf. Isaiah 59:21). 

And in Micah’s day, Micah was a foreshadowing of Christ—what we call a “type,” in theological terms. Someone in whom God worked beforehand in a way that displayed Christ, ahead of His coming. Micah 3:8 recalls for us the prophecy of Isaiah 11:2, and its glorious fulfillment in Jesus’s earthly ministry, even displayed visibly at His baptism. 

Here, the power, justice, and might of Micah’s preaching are especially for telling God’s people about their sins. Did you realize, dear reader, that we need almighty Holy Spirit power just to have proper preaching against sin, and almighty Holy Spirit power just to have proper hearing of that preaching? Our situation demands it, because our hearts are both deceitful and wicked (cf. Jeremiah 17:9)! 

But this is mercy to us. It was dreadful judgment when God darkened the other prophets of Micah’s day so that they could not prophesy against the sin. And it is mercy when He sends preachers from Jesus to preach against sin in the power of the Spirit!

Why is it dangerous for you to decide for yourself what you want to hear from God’s Word? What kind of preaching do we need instead? When the earthly pastor is faithful, in the administration under Jesus, Who is ultimately our Preacher?

Sample prayer:  Lord, forgive us for wanting our ears tickled, like the people also did in Micah’s day. And forgive us for treating others according to different standards, based upon what we think we can get out of them. This makes us like those unfaithful prophets that You judged in Micah’s day. But, You have given Jesus to be our righteousness, so please treat us in accord with His faithfulness. And You have put our sin upon Him, so take from us the guilt of our unfaithfulness. And, grant that He would continually send His perfect Word by using faithful preachers in the power of His Holy Spirit, we ask in His Name, AMEN!

 Suggested Songs: ARP29 “You Sons of the Gods” or TPH400 “Gracious Spirit, Dwell with Me

2025.07.28 Hopewell @Home ▫ Micah 3:1–4

Read Micah 3:1–4

Questions from the Scripture text: Who are called to hear in Micah 3:1b? And who, in verse 1c? What rhetorical question does verse 1d ask? What is the implied answer? What does He say about their character in Micah 3:2a? What does He say about their conduct in Micah 3:2-3f? How does the imagery convey the ruthlessness? How does it convey the self-interest? What will these rulers do, when the judgment comes (Micah 3:4a)? With what result (verse 4b–c)? For what reason (verse 4d)?

Why wouldn’t the Lord listen to Israel’s prayers? Micah 3:1–4 looks forward to the morning sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord closed His ears to Israel, because their magistrates had closed their ears to the oppressed.

Back in Micah 2:1–2, we read about those who devised elaborate schemes to divest others of their lands and homes, particularly women and children who had apparently lost the help of a husband/father (cf. Micah 2:9). 

This brief section goes after the civil magistrates (heads, Micah 3:1b; rulers, verse 1c) who have made such schemes possible.

The Lord attacks their competence (Micah 3:1d). Their job was to know justice, and they either completely disregarded it or spectacularly failed at it. They have rejected a calling that comes from God.

The Lord attacks their character (Micah 3:2a). Rather than loving good and hating evil, as God does, they are exactly the opposite. They aren’t just assaulting His image in others; they are defacing His image in themselves. 

The Lord attacks their conduct (Micah 3:2-3f). Those who have little regard for the Lord Himself have ultimately little regard for those made in His image. Whatever fellow-feeling they have that permits some measure of civility, or seeming compassion, for others will ultimately evaporate against a pressure that is high enough. For some, that pressure may be as little as their own desires for power or property.

That was the case with these magistrates. Their love of power is implied by the organization and ruthlessness of the literal butchering that makes up the bulk of the imagery in Micah 3:2-3. Their love of property is implied by the time the imagery makes to the pot and cauldron, where the food is cooked and ready to serve.

There is a harmonious justice to the Lord’s response. Since the widows and orphans of Israel find themselves with no one to cry out to in the courts of the magistrates, these magistrates will find themselves with no one to cry out to in the courts of the Lord. It will not be only that their requests are denied (“He will not hear them,” Micah 3:4b), but that their requests are not even heard (“He will even hide His face from them at that time,” verse 4c).

Ultimately, this little section confronts us with how offensive to God a lack of compassion is. It exposes a disregard for the Lord Himself—doubly so, when we are in an office of care for others; trebly so, when those who are disregarded are lowly such as widows and orphans; quadruply so, when they are among His covenant people. God refuses the prayers of a husband who does not live in an understanding way with his wife (cf. 1 Peter 3:7). He refuses the prayers of the professing believer who is unforgiving toward other believers (cf. Matthew 18:35). How important a thing, dear reader, is a Christ-like compassion toward others!

Toward whom have you had difficulty having compassion? Who, if any, are entrusted to your overseeing and defending? For what are you covetous, and whom are you in danger of disregarding in your covetousness? Whose plight is often invisible to you?

Sample prayer:  Lord, forgive us for when we participate in the plots of the wicked because our desire for wealth and ease makes us negligent. We confess that carelessness of others exposes a lack of love for You and for Your image in men. By Your Spirit, make us sensitive to the cries of those whom You have assigned to us, and grant that, for the Lord Jesus’s sake, You would be sensitive to our own cries, AMEN!

 Suggested Songs: ARP14 “Within His Heart the Fool Speaks” or TPH400 “Gracious Spirit, Dwell with Me

 

2025.07.27 Lord's Day Livestreams (live at 10:10a, 11:10a, 3p)

Click below for the:

July 27 Lord's Day Worship Booklet

Matthew 21:12–17 sermon outline

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 this service.

IF you are unable to get the stream to work, or simply wish to save on data, you can listen in simply by calling 712.432.3410 and entering 70150 at the prompt.

Each week we livestream the Lord's Day (Sabbath School, Morning Public Worship, and p.m. Singing and Sermon) and Midweek Meeting (sermon and prayer). For notifications when Hopewell is streaming live, install the CHURCHONE APP on your [Apple], [Android], or [Kindle] device, and enter hopewellarp for your broadcaster.

2025.07.26 Hopewell @Home ▫ Matthew 21:12–17

Read Matthew 21:12–17

Questions from the Scripture text: Where does Jesus go in v12? Whose temple is it? What does He do to whom? And what does He do to what? To whom does He speak (v13)? How does He introduce His statement? Who is speaking in the statement? What does He call the temple? What does He say that it should be? But what do people do to it? Who come to Jesus in v14? Where? What does He do to them? Who see these wonderful things (v15)? What else do they see/hear? What are the children crying out? How do the chief priests and scribes feel about  this? To Whom do they speak about it (v16)? What do they ask, in their indignation? To whom does He respond? What does He ask them if they have done? About whose mouths does that Scripture speak? What does it say comes out of them? Whom does it say has done this? Where does Jesus go, to do what, in v17?

What does Jesus show about Himself in the temple? Matthew 21:12–17 prepares us for the sermon in the morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that Jesus is the God of the temple and the God of heaven.  

Jesus is the God of the temple, v12–13. The temple is His house (v13a, cf. Isa 56:7). It is supposed to be a house of prayer, but the sights, sounds, and smells of the outer court have made that well nigh impossible. Even worse, this outer court was as far as the Gentiles could come, so doing this there struck directly against the “for all nations” part of Is 56:7. 

The end of v13 is an even sterner warning than it at first seems. For, it is quoted from Jer 7:11, which preceded the exile. Now, Israel are about to go into a spiritual exile from which only the remnant will be recovered. 

Jesus’s indignation is moral, but even more than moral. It is personal. No only is He the servant Who would bring the nations into the temple of God, but He is also the God of the temple. It is His house, for His worship, from His nations!

Jesus is the God of heaven, v14–17. As Jesus does the “wonderful things” of healing the blind and the lame (v13), the children know exactly what has happened. The Son of David has come with the salvation (“Hosanna”) of the Lord (v15). 

The irony of the passage is that the chief priests and scribes are spiritually blind, spiritually lame, and spiritually infantile. Jesus answers one rhetorical question (“do you hear?”) with another one (“haven’t you ever read?”). 

Indeed, Jesus affirms even more than what the children are saying. For, it is the wonderful works of the hands of YHWH that are the object of the praise of Ps 8:2. Jesus is claiming to be the One Whose Name is excellent in all the earth, and Whose glory is exalted above the heavens! 

Dear reader, God give you spiritual sight, wholeness, and recognition to see that Jesus is the God of heaven!

Whose temple is the church? What sort of house should it be for you? How do you know that you have a welcome there? Who is Jesus? What must you do with His Name for His wonderful works?

Sample prayer:  Lord Jesus, thank You for gathering us from all the nations to be a house of prayer unto You. Grant that we would have eyes to see Your wonderful works and respond with Spirit-given praise, we ask in Your Name, AMEN!

Suggested songs: ARP8 “LORD, Our Lord” or TPH270 “At the Name of Jesus”

2025.07.25 Hopewell @Home ▫ Deuteronomy 5:21

Read Deuteronomy 5:21

Questions from the Scripture text: What shall we not do to our neighbor’s wife? Nor what other five specific things of his? Nor what else?

What does God want us to do with/to our neighbor? Deuteronomy 5:21 prepares us for the evening sermon on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that God wants us to give our neighbor not only our behavior but love from the heart.

This commandment, especially, sets the Ten Commandments apart from all of the civil/criminal codes of the history of the world. This commandment shows that this is a spiritual set of laws. Not just in the sense that they are given by the Spirit, though that is true. But in the sense that they govern our spirits. Coveting cannot be criminalized or prosecuted because coveting cannot be seen by law enforcement or judiciaries. But it can be forbidden by God’s law and prosecuted by God’s judgment, because God sees the heart. Not only does He see the heart; He demands the heart.

The bookends of the Ten Commandments are really the two great commandments that summarize all of the law. The first table is to love the Lord our God with all the heart. And to love Him really is to have Him alone as God and no other, commandment one. The second table is to love our neighbor as ourself. And to restrain our hearts from being covetous of our neighbor really is to love him as ourself. 

The Spirit grabs our attention, after several short commandments, by naming our “neighbor” in these last two. He could well have left it at “You shall not bear false witness” and “You shall not covet.” And now, in the tenth commandment, he says “neighbor” three times.

The commandment itself doesn’t regulate action so much as attitude, not conduct but a condition of the heart. It names several specific things with which we might be dissatisfied in our own life, or covet from our neighbor’s life. 

But what it is addressing is how we think and feel about those things. God wants our hearts. And He wants us to incline our hearts toward our neighbor as well. When giving the first commandment He said, “I am YHWH your God, Who brought you… out of the house of slaves” (v2). Now He tells them that they are going to have houses and slaves. 

But, most of all, they are going to have Him Himself. This is why when the apostle says, “Let your conduct be without covetousness; be content with such things as you have” in Heb 13:5, he immediately follows it up with, “For He Himself has said, ‘I will never leave you nor forsake you.’” You can be content with what you have, because You have Him, and He is enough. You don’t need to have what your neighbor has, because you have God, and God is enough.

Now, we begin to see how dreadful it is to covet something that is our neighbors. It is truly wicked to indulge a state of heart that would make us envious and hostile toward that neighbor. But isn’t it even more exceedingly wicked to indulge a state of mind that says that the Lord is not enough? I wonder how many believers, dissatisfied with their marriages, and wishing their spouse was more like another, have realized that they are in fact declaring to God that having Him is not really enough for them.

Truly, as the Lord Jesus taught in Matthew 5, God’s law makes demands even of the condition and impulses of our heart. And perhaps, as with Paul in Rom 7:7–12, it is this particular commandment by which we will discover how very much we are breakers of God’s law. Praise God, then, that out of love for God and love for us, Christ was willing to humble Himself and add all neediness and lowliness to Himself. He has suffered as if He had been covetous, in order to put away our sin, and so that His perfect contentment with God would be counted for us and reproduced in us. Hallelujah!

In what part of life are you most tempted to covetousness? What must you realize that you are really saying to God in those moments?

Sample prayer:  Lord, truly You are enough for us. Whom have we in heaven but You, and on earth there is nothing that we desire beside You. But, our hearts often fail and fall into covetousness. Forgive us our sins, and conform us to Yourself, we ask in Your Name, AMEN!

Suggested songs: ARP73C “Yet Constantly I Am with You” or TPH73C “In Sweet Communion, Lord, with Thee”

God Is [Children's Catechism 10—Theology Simply Explained]

Pastor walks his children through Children's Catechism question 10—especially explaining how God is present everywhere but not located anywhere.

Q10. Where is God? God is everywhere.

The sermon explores the theological nuances of God's omnipresence, clarifying that it is not God being *in* every location, but rather that every location exists *within* God's presence. It distinguishes between omnipresence and omnilocation, emphasizing that God's inherent existence and self-sufficiency define His being, while creation depends on Him for existence. The discussion further examines the person of Jesus Christ, explaining that as the Son, He occupies a specific location – heaven – due to His divine nature and human embodiment, demonstrating that God's presence can be understood through the person of Christ. Ultimately, the sermon affirms the traditional answer to the question 'Where is God?' as 'God is everywhere,' while providing a more sophisticated understanding of what that statement entails. (click here to DOWNLOAD mp3/pdf files of this lesson)

God's Praise in the Last Day [Family Worship lesson in Revelation 19:1–10]

How do we respond to the events of the last day? Revelation 19:1–10 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that we respond to the events of the last day with great and universal praise unto God.

The sermon explores the culmination of God's plan of salvation, vividly depicted in Revelation 19, focusing on the judgment of the “great harlot” and the subsequent celebration of the Lamb’s marriage to His bride. It emphasizes God's truth and righteousness, demonstrated through both condemnation and redemption, while highlighting His almighty power manifested in the salvation and sanctification of believers, ultimately preparing them for the marriage supper of the Lamb. The message calls for active participation in summoning others to this blessed state, encouraging evangelism and discipleship as essential components of preparing the bride for her wedding day and participating in the ultimate praise of God.(click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.24 Hopewell @Home ▫ Revelation 19:1–10

Read Revelation 19:1–10

Questions from the Scripture text: How does v1 relate, chronologically, to the fall of harlot Babylon? What does John hear? What is this great multitude saying—what four things do they ascribe to Whom in their praise? What two things have demonstrated his (v2)? What has He done to show this about His judgments? What had the harlot done? And what has He done to her? What do they repeat in v3? What do they say about the harlot? Who do what in v4 (cf. 4:10, 5:8)? What do they say? From where does the next voice come (v5)? Wha does it tell whom to do? Whose voice do we hear in v6? What does it sound like? What is it saying about the Lord? What does it exhort one another to do (v7)? Why—what has come? Who has done what? What will be granted to her (v8)? What is this fine linen? To whom does the one with John now speak (v9)? What does he tell John to do? What is John to write about whom? What does the voice say about what John is writing? How does John respond to the one who says this thing (v10)? But how does this one respond? What does he call himself? Whom does he serve? What do the brethren have? Whom should John worship? Why?

How do we respond to the events of the last day? Revelation 19:1–10 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that we respond to the events of the last day with great and universal praise unto God.

We praise God for His truth and righteousness. In His judgments (v2), God has especially shown His truth and righteousness. He has been righteous to the harlot, punishing her corrupting influence (v2a). He has been righteous to the saints, avenging them (v2b). He has been righteous in the extent of the punishment, it being forever and ever (v3). 

We praise God for His great acts in His plan of salvation. The worship of the twenty-four elders and four living creatures, in v4, is the third act of the worship in which they lead all of God’s great assembly. First it was for creation (cf. 4:10), then it was for redemption (cf. 5:8), and now it is for consummation (v4). We praise the Lord for His mighty acts. We sing the new song unto the Lord, upon the closing chapter of His plan (cf. Ps 96, 98). Indeed, it is the Lord Jesus Himself Who now leads this praise from the throne (v5).

We praise God for His almighty love. It is wonderful that the great display of God’s omnipotence (v6) is not the judgment of the harlot but the marriage of the bride to the Lamb (v7). His power has not only delivered her from her guilt, but fitted her for her wedding (end of v7). When you grow in grace, dear saint, your righteous acts become part of the fine linen of the bride (v8)! The Lamb has loved an unworthy bride, betrothed her to Himself, and is fitting her for Himself. Here is the greatest display of almighty power and divine love! 

We respond by serving the saints. We must announce the blessed invitation to the marriage supper (v9). Even John’s angel guide views himself as servant to those who will inherit salvation (v10, cf. Heb 1:14). But we are “fellow servants,” and it should be our desire to be used by God to bring every one of His elect to that wonderful marriage feast!

What is your heart-habit of praise to God for His works? What are you looking forward to on the last day? What is God’s greatest display of his power to you, and how are you responding to it? How does the thought of “clothing the bride” incentivize you unto good works? How are you participating in the service to bring all of the saints to the marriage feast?

Sample prayer: Lord, forgive us for when we feel that justice is being neglected. Grant that we would remember the perfect truth and righteousness of Your judgments, that we will see at the last day. And forgive us for how unmindful we are of the marriage supper of the Lamb. Make us to see His love, and come to His feast, and do those righteous acts that are the fine linen of His bride. Forgive us for not serving more in evangelism and discipleship, and use us, as You gather in all Your elect, we ask through Christ, AMEN!

Suggested songs: ARP98 “O Sing a New Song” or TPH471 “The Sands of Time Are Sinking” 

2025.07.23 Midweek Meeting Livestream (live at 6:30p)

Click below for the:

July 23 Prayer Meeting Folder

Proverbs 16:1–9 sermon outline

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 this service.

IF you are unable to get the stream to work, or simply wish to save on data, you can listen in simply by calling 712.432.3410 and entering 70150 at the prompt.

Each week we livestream the Lord's Day (Sabbath School, Morning Public Worship, and p.m. Singing and Sermon) and Midweek Meeting (sermon and prayer). For notifications when Hopewell is streaming live, install the CHURCHONE APP on your [Apple], [Android], or [Kindle] device, and enter hopewellarp for your broadcaster.

2025.07.23 Hopewell @Home ▫ Micah 3:9–12

Read Micah 3:9–12

Questions from the Scripture text: Whom does v9a–c now address? What do they do (v9d–e)? What do they think they are doing (v10)? But by what method are they building up Zion/Jerusalem? What motivates her judges (v11a)? What motivates her priests (v11b)? What motivates her prophets (v11c)? Yet, what do they think they are doing (v11d)? And in what do they think they re hoping (v11e)? Thus, what are they presuming is the outcome (v11f)? Therefore, who is to blame for what is about to happen (v12a)? And what is about to happen to the city (v12b–c)? And to what structure in particular (v12d–e)?

What did Micah have power to declare to Israel? Micah 3:9–12 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that Micah had power to declare to Israel that their service of the Lord was really just service of themselves, and that God would destroy the very church they thought they were building.

Upon condemning the unfaithful prophets of his day, Micah declared that he was full of power by the Spirit of YHWH to declare to Israel his sin. And that is exactly what he is doing in this passage.

The frightening thing about this passage is that the people it is condemning thought they were serving the Lord (v10), depending upon the Lord (v11e), and hoping in the Lord (v11f). Truly, we are so blind to the condition of our own hearts that we need the Spirit to wield His powerful Word to expose the thoughts and intentions of our heart (cf. Heb 4:12–13; Jer 17:9–10).

The problem with those who thought they were doing the Lord’s work in v10 is that they were willing to sin in order to get it done (v10b). How many, in ministry, are willing to employ a little lying, a little stealing, a little Sabbath breaking, a little disregard of others’ value, etc., in order to advance the work! But they build up Jerusalem with iniquity.

One of the easiest ways to diagnose a Micah-3-mindse is by the love of money. The civil magistrates (v11a), priests (v11b), and prophets (v11c) were all guilty of “serving” for the paycheck. If something else is primary, then you are treating the Lord and His service as a means to your end. 

But such service does not build up that part of the Lord’s church in which He has placed you. In fact, the very Zion and Jerusalem they thought they were building up (v10) were about to be destroyed precisely because of them (v12a–c). Even worse, the Lord’s own temple would be desolated on account of them (v12d–e, cf. Rom 2:24). For those who are thinking straight, there is no worse consequence to our actions.

In what areas have you been called to serve the Lord? What wrong ways of accomplishing it are a danger to you? What wrong motivations threaten to make your service sinful?

Sample prayer: Lord, please forgive us for how we have been self-deceived into thinking we were serving well, when we were really just serving ourselves. Thank You for Christ, Who came not to be served, but to serve, and to give His life a ransom for many. For His sake, forgive us, and make us to be like unto Him, we ask in His Name, AMEN!

Suggested Songs: ARP29 “You Sons of the Gods” or TPH400 “Gracious Spirit, Dwell with Me”

2025.07.22 Hopewell @Home ▫ Ecclesiastes 1:12–18

Read Ecclesiastes 1:12–18

Questions from the Scripture text: What does the author call himself (v12)? What position did he hold? Where? What did he set his heart to do (v13)? About what task? What has he seen (v14)? What does he conclude about its enduring nature? What two problems with man’s work does v15 present? What do his meditations about himself conclude in v16? What did he set his heart to know in v17? What did he conclude about that? What does much wisdom gain you (v18a)? And what does increased knowledge increase (v18b)? 

What can man do about the fallen world? Ecclesiastes 1:12–18 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that man cannot do anything about the fallen world.

There was no candidate greater than Solomon (v12) for trying to solve the shortness of man’s stay in the world, and the lightness of his impact upon it (v13). But Solomon’s conclusion was that all that a man can do is indeed just a vapor’s worth: here for a moment, then gone with the wind. With sin came death, and the brevity of man’s life is irremediable. 

Furthermore, the curse has had a dreadful impact upon the fruitfulness of man’s work. Whatever he does cannot fix the world (v15a), or supply what the world now lacks (v15b). Gen 3:17 is a barrier that man’s labors cannot overcome.

This obstacle even applies to the gaining of wisdom and knowledge. Solomon had pushed the limits of that as well (v16). But while wisdom is not temporary like a vapor, it was still a grasping after the wind, unable to produce lasting change (v17). The result is that, because the world is fallen, the wiser you are, the more grieved you are at what you see of it (v18a). The more you know, the sadder you are (v18b). 

So, if man’s work cannot resolve what is “under heaven” (v13), and man’s wisdom cannot resolve it, then the solution must come from something that is above the heavens! Already, the Spirit prepares us for the exhortation, “Remember your Creator!” If you forget Him, this world has nothing to offer you but futility and sorrow.

What work do you do? What knowledge do you have? What knowledge are you obtaining? Why can’t either this work or this knowledge provide meaning to your life? What CAN do so?

Sample prayer: Lord, thank You for giving us work to do. Grant that we would rejoice to do it unto Your glory, but make us to hope only in Your work and not in ours. And thank You for giving us knowledge and wisdom about the world. But, grant that we would not forget You, lest the knowledge and wisdom that we have become a source of great grief. We praise You, O gracious King of heaven, that You have redeemed us from our fall and curse. Bring us into Your blessedness, that we may glorify You and fully enjoy You forever, we ask through Christ, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH222 “O God, Our Help in Ages Past”

2025.07.20 Lord's Day Livestreams (live at 10:10a, 11:10a, 3p)

Click below for the:

July 20 Lord's Day Worship Booklet

Matthew 21:1–11 sermon outline

3p songs & Deuteronomy 5:20 sermon outline

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 this service.

IF you are unable to get the stream to work, or simply wish to save on data, you can listen in simply by calling 712.432.3410 and entering 70150 at the prompt.

Each week we livestream the Lord's Day (Sabbath School, Morning Public Worship, and p.m. Singing and Sermon) and Midweek Meeting (sermon and prayer). For notifications when Hopewell is streaming live, install the CHURCHONE APP on your [Apple], [Android], or [Kindle] device, and enter hopewellarp for your broadcaster.

Lowly King of Salvation [Family Worship lesson in Matthew 21:1–11]

To what does Jesus draw our attention? Matthew 21:1–11 prepares us for the sermon in the morning public worship on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that Jesus draws our attention to His kingly, divine salvation by way of humiliation.

The sermon centers on Jesus's triumphal entry into Jerusalem, meticulously examining its fulfillment of Old Testament prophecy and highlighting its significance as a demonstration of humility and divine purpose. Drawing from passages like Matthew 21 and Zechariah 9, the message emphasizes Jesus's identity as the promised prophet, the eternal King, and ultimately, the divine Savior who willingly humbled himself to the point of atoning death. The passage underscores the contrast between outward adoration and the impending reality of sacrifice, ultimately calling listeners to trust in Jesus, submit to his sovereignty, and embrace his saving grace. (click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.19 Hopewell @Home ▫ Matthew 21:1–11

Read Matthew 21:1–11

Questions from the Scripture text: Where were they drawing near (v1)? To where did they come? At what? Whom did Jesus send? To where (v2)? What would they find? With what? What are they to do to them? What might happen (v3)? What are they to say to the person who asks? And what will the person do? Why was all this done (v4)? To whom had the prophet spoken (v5a)? About Whom doing what (v5b)? In what manner (v5c) and on what animal (v5d)? What did the disciples do (v6–7)? Who else joined them by doing what (v8)? Who began to cry out (v9)? How did they begin (v9b)? What did they call Him? What did they say about Him (v9c)? How did they conclude (v9d)? Where had He come in v10? Who were moved? Saying what? What did the multitudes say (v11)?

To what does Jesus draw our attention? Matthew 21:1–11 prepares us for the sermon in the morning public worship on the coming Lord’s Day. In these eleven verses of Holy Scripture, the Holy Spirit teaches us that Jesus draws our attention to His kingly, divine salvation by way of humiliation.  

Jesus is now intentionally drawing attention to His public ministry. Thus far, He has been Him Who “will not cry out, nor raise His voice, nor cause His voice to be heard in the street” (Isa 42:2). Now, it is He Who intentionally instigates (v1) this public incident. The miracles, and even the preaching, were not the great thing that He had come to do. Now, He was doing that great thing: seeking and saving what was lost by giving His life a ransom for many. So, it is now that He “publicizes” Himself for the first time. To what is He drawing our attention in this incident and this passage?

Attention to His being the Great Prophet. Jesus perfectly predicts everything that will occur. His words are immediately corroborated by God. He is the One of Whom Dt 18:18–19 demands that we hear Him (cf. Mt 17:5). Listen to Him! In His mouth are the words of God, for God has given Himself now, in the person of His Son, to be His church’s great Prophet. Even the other Nazarenes answer the question of the people of Jerusalem that He is “the prophet.”

Attention to His fulfilling of all Scripture. Jesus is doing this precisely because Zech 9:9 said He would. God has determined to save from before the world began. And He has spoken His own Word about that salvation, and He is bringing that Word to pass. Jesus is aware of this, and self-consciously and intentionally fulfilling that which He has spoken of by His Spirit, in His divine nature. We may trust everything that the Bible says. Jesus will not permit one word of it to fall to the ground. We may praise Him already for glorious actions that are not yet!

Attention to His being the Forever-King. The people have been waiting for the Forever-King promised to David (v9) in 2Sam 7:11–16. Zech 9:9 had given them a sign by which they could identify Him. He doesn’t come upon a great horse or some other marvelous beast. He comes to them lowly, not just on a donkey, but even on a colt, the foal of a donkey. Jesus is the Forever-King, Whom we can trust to deliver and defend us, and to Whom we must submit with devotion, gladness, and love for all eternity.

Attention to His humiliation. This was the exact way that the people were to know Him. By His lowliness. What they didn’t understand was the infinite condescension that this represented. Even if He had come on a great horse or magnificent beast, it would have been an infinite humiliation for Him Who is the Living God. We would be wrongly impressed with a great white horse, or a rhinoceros, or an unicorn. So the Lord Jesus comes on a steed that more easily communicates to us how low He humiliated Himself. Marvel at His humiliation in faith and love, and be willing to follow Him with your own humility!

Attention to His atoning death. Ultimately, this is the point. We have a King Who came to die. His death procures His kingly deliverance. In His death, our old self is crucified with Him, establishing and enabling our submission to His kingly rule. Of all of the things that Jesus came and did, His atoning death is the great thing that He came to do.

Attention to His bringing the salvation of the Lord. The crowd responds with, “Hosanna,” “Lord save!” He was bringing the Lord’s salvation. Even when a few days later, they shouted, “away with Him! Crucify!” they would be unwittingly crying out for the Lord’s salvation to come. He is the Blessed One, Who brings the salvation of heaven down to earth. They may be quoting their favorite bit from Ps 118 (cf. Ps 118:25–26), but the Psalm as a whole is being fulfilled, and particularly vv22–24. Jesus is here to be rejected by the builders and become the capstone, as He comes into His crown by way of a cross!

In what ways, and for what things, do you usually think about Christ? How is Christ’s humiliation and cross at the center of each of them? How are you responding to Him? How are you, yourself, being humbled?

Sample prayer:  Our King and Savior, we thank You for what You suffered, and we praise You for what You accomplished by it. Make us to bless Your Name in all of our thinking of You, and forever, we ask in Your Name, AMEN!

Suggested songs: ARP72B “Nomads Will Bow” or TPH270 “At the Name of Jesus” 

2025.07.18 Hopewell @Home ▫ Deuteronomy 5:20

Read Deuteronomy 5:20

Questions from the Scripture text: What must you not bear? Against whom?

What does God expect out of how we use our mouths? Deuteronomy 5:20 prepares us for the evening sermon on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that the God Who designed us to be speaking creatures requires that we use that speech for the good of our neighbor.

In the eighth commandment, we were reminded that God is the good Giver of possessions, and that we should therefore respect the property of our neighbor and desire to be an agent of God’s good to him. Now in the ninth commandment, the Spirit extends that especially to one of our neighbors greatest possessions: his name.

Prov 22:1 says that a good name is better than great riches. There are many heart-reasons why a sinner might risk others’ names by speaking that which is false.

We must guard against the enmity or envy that would desire to take this good name away from our neighbor. And we must guard against the pride that seeks to advance our own name by some twisting or embellishing of what we say. And we must guard against the ambition of trying to get something by saying what we think the listener wants to hear. And we must guard against the unbelief that thinks that God needs us to lie in order to protect from evil or promote the good. 

As our larger catechism says, the ninth commandment requires “from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever.”

God cannot lie (Titus 1:2), and Satan is the father of it (Jn 8:44). We were created to image God, especially in part by speaking. Our mouths exist, first and foremost to praise Him (cf. James 3:9a). But our mouths therefore exist also to bless men who have been made in the likeness of God (cf. James 3:9b). Our words, therefore, are greatly important. Whether to our neighbor’s face or behind his back, we must seek to do him good with our words. There is enough that could be said here that it would fill many of these little devotionals, but it might serve us well just to consider these two paragraphs from our larger catechism:

The duties required in the ninth commandment are, the preserving and promoting of truth between man and man, and the good name of our neighbor, as well as our own; appearing and standing for the truth; and from the heart, sincerely, freely, clearly, and fully, speaking the truth, and only the truth, in matters of judgment and justice, and in all other things whatsoever; a charitable esteem of our neighbors; loving, desiring, and rejoicing in their good name; sorrowing for and covering of their infirmities; freely acknowledging of their gifts and graces, defending their innocency; a ready receiving of a good report, and unwillingness to admit of an evil report, concerning them; discouraging talebearers, flatterers, and slanderers; love and care of our own good name, and defending it when need requireth; keeping of lawful promises; studying and practicing of whatsoever things are true, honest, lovely, and of good report.

The sins forbidden in the ninth commandment are, all prejudicing the truth, and the good name of our neighbors, as well as our own, especially in public judicature; giving false evidence, suborning false witnesses, wittingly appearing and pleading for an evil cause, outfacing and overbearing the truth; passing unjust sentence, calling evil good, and good evil; rewarding the wicked according to the work of the righteous, and the righteous according to the work of the wicked; forgery, concealing the truth, undue silence in a just cause, and holding our peace when iniquity calleth for either a reproof from ourselves, or complaint to others; speaking the truth unseasonably, or maliciously to a wrong end, or perverting it to a wrong meaning, or in doubtful or equivocal expressions, to the prejudice of the truth or justice; speaking untruth, lying, slandering, backbiting, detracting, talebearing, whispering, scoffing, reviling, rash, harsh, and partial censuring; misconstructing intentions, words, and actions; flattering, vainglorious boasting, thinking or speaking too highly or too meanly of ourselves or others; denying the gifts and graces of God; aggravating smaller faults; hiding, excusing, or extenuating of sins, when called to a free confession; unnecessary discovering of infirmities; raising false rumors, receiving and countenancing evil reports, and stopping our ears against just defense; evil suspicion; envying or grieving at the deserved credit of any; endeavoring or desiring to impair it, rejoicing in their disgrace and infamy; scornful contempt, fond admiration; breach of lawful promises; neglecting such things as are of good report, and practicing, or not avoiding ourselves, or not hindering what we can in others, such things as procure an ill name.

Here is one of the great places that Christ’s grace in the believer is seen: in the sanctifying of his speech.

In what situations are you most tempted to speak a falsehood or bend or exaggerate the truth? How does this relate to the purposes for which God has enabled you to speak?

Sample prayer:  Lord, thank You for creating us with the ability to honor You with our speech and also bless our neighbor with our speech. Forgive us for turning our mouths into instruments of self-service, and give us grace from Christ to use our mouths in a godly manner, for we ask it in His Name, AMEN!

Suggested songs: ARP15 “Within Your Tent, Who Will Abide” or TPH174 “The Ten Commandments”

The Demise of the Worldly [Family Worship lesson in Revelation 17–18]

Why do we need to see and hear the greatness of God’s wrath upon worldliness? Revelation 17–18 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these forty-two verses of Holy Scripture, the Holy Spirit teaches us that we need to be warned about wrath, so that we will come out from among the worldly and be separate.

The sermon explores the prophetic imagery of Revelation 17 and 18, portraying Babylon as a symbolic representation of worldly systems and the allure of fleeting pleasures that ultimately lead to destruction. Drawing on themes of idolatry, persecution, and divine judgment, the message warns against the dangers of prioritizing material wealth and earthly power over devotion to God, emphasizing the importance of separating oneself from such influences to avoid sharing in their fate. Ultimately, the sermon serves as a call to vigilance and faithfulness, assuring believers that God will ultimately avenge the blood of the martyrs and bring justice to those who oppose Him, while simultaneously offering a comforting assurance of divine protection for those who remain steadfast in their commitment to Christ.(click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.17 Hopewell @Home ▫ Revelation 17–18

Read Revelation 17–18

Questions from the Scripture text: Who comes to talk with John in 17:1? Whose judgment will he show him? Upon what did she sit? Who did what with her (v2a)? What did she do to whom (v2b)? Where did he take John, and whom did he see there (v3)? Upon what was she siting? How was she clothed (v4)? What did she have in her hand? What was written on her forehead (v5)? With what was she drunk (v6)? What impression does she make upon Jon? What does the angel ask (v7)? What will he do to help Jon? Which beast is this, and who marvel at it (v8, cf. 13:3–4)? What do the heads of the beast represent her (v9)? What do each of these mountains have (v10)? From what eras? As what does the beast present himself (v11)? What do the horns represent (v12)? How long is each of their reigns? Like whom do they think (v13)? With Whom do they make war (v14)? Who wins? Why? What do he waters from v1 represent (v15)? What do the kings and kingdoms ultimately do to the harlot (v16)? Why (v17)? And who is the mother of this and all harlots (v18, cf. v5)? Whom does John see in 18:1? What does this angel have? How glorious is he? What does he do in v2? What has happened to Babylon the great? What happened to those who drank her cup (v3, cf.17:4 )? What does John hear in v4? Whom does the voice address? What does it tell them to do? Why (v5)? What will God do to her in this remembrance (v6)? To what extent (v7)? And with what result (v8)? How/why? What will the kings of the earth do at this (v9–10)? Who else will weep (v11)? Why (v11–14)? What, specifically, will they say (v15–16)? What will shock them the most (v17, cf. end of v10)? Who else will mourn her (v17–18)? In what manner (v19)? Most amazed at what? But who will have what other reaction (v20)? Why? Who does what in v21? To demonstrate what? What will now be an irrelevant memory (v22–23)? Why—what was found in her (v24)?

Why do we need to see and hear the greatness of God’s wrath upon worldliness? Revelation 17–18 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these forty-two verses of Holy Scripture, the Holy Spirit teaches us that we need to be warned about wrath, so that we will come out from among the worldly and be separate.

The wrath of God comes with observation and reaction, both by the world, and by the saints. And, the Lord’s angel summons John to observe this (17:1). The “mystery” (knowledge that is revealed from the Scripture, rather than found in the creation) of this “Babylon” is that she is the mother of all harlots (v5), offering luxuries and pleasures apart from God (v4), and receiving the devotion of the kingdoms of the world (v3). 

Whether the empire of the 7 mountains/heads (probably Rome, v9–10), subsequent attempts to rule the world by force of power (the beast, and its manifestations, v11), or lesser kingdoms that are more local or short-lived (the ten horns, v12)—they all have one mind, willing to make war with Christ and His church in service of power (v13), and especially the harlot of prosperity and pleasure (v14). 

The point of the waters (v1, 15) is that this is an equal opportunity harlot, seducing literally every “civilization” there has ever been. The prostitute woman-city of Babylon is a counterfeit of the woman-city of Zion/Jerusalem. A counterfeit church in which the creature is worshiped, rather than the Creator. And wherever peoples, multitudes, nations, or tongues have been, members of the harlot-church of prosperity and pleasure have been found.

But her days are numbered, and regardless of how prosperous or luxurious their experience has been with her, all who loved her will be shocked at the severity and the intensity of her desolation that comes in “one hour” (18:10, 17, 19). 

We need to see the violence and completeness of the coming destruction of worldliness (v21–23). When the shiny cup of 17:4 is drunk, it will turn out to be full not only of her filth, but of the wrath that she will drink with all who have accepted it from her (18:6). Even after she has slain so many of the prophets and the saints (cf. 16:6, 17:6, 18:24), we are vulnerable to worldliness. So, the angel in 17:1 shows these things to John, and the voice of the Lord in 18:4 urges us to come out of the world-church of worldliness. 

Dear saint, be warned, and be amazed at the judgment of the harlot. Don’t let worldliness seduce you. Separate yourself from that (18:4; cf. Is 52:11, 2Cor 6:17). Be one of the called, chosen, faithful ones who are with the Lord of lords and King of kings (17:14). Then, you will be among those who rejoice over her, when God avenges His saints (v20).

Whom do you know that pursues prosperity and pleasure? How are you coming out from among them?

Sample prayer:  Lord, forgive us for being so easily tempted by the pursuit of prosperity and pleasure. Please make us remember that this harlot church will be devastated suddenly and completely. And, make us to come out from among the worldly, and be the called, chosen, and faithful ones of King Jesus, we ask in His Name, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH389 “Great God, What Do I See and Hear” 

A Truly Profitable Prophet [Family Worship lesson in Micah 3:5–8]

How does God judge unfaithful preaching? Micah 3:5–8 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that God judged unfaithful preaching by removing His Word.

The sermon examines the failings of unfaithful prophets who prioritized personal gain over faithful proclamation, selecting messages based on audience favor rather than divine truth, and ultimately facing divine judgment and humiliation. Drawing from Micah’s prophetic ministry, the message contrasts these mercenary preachers with the ideal of a Spirit-filled prophet, foreshadowed by Micah and perfectly embodied in Jesus Christ, who faithfully declares sin and offers redemption. The sermon underscores the necessity of biblically grounded preaching, emphasizing that Scripture, breathed out by God’s Spirit, reveals our hearts and offers both condemnation and mercy, ultimately highlighting Jesus as the ultimate Prophet Whose faithfulness ensures God’s Word is proclaimed to those who are His.(click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.16 Hopewell @Home ▫ Micah 3:5–8

Read Micah 3:5–8

Questions from the Scripture text: Who speaks in v5a? Concerning whom? What are these prophets doing to the people (v5b)? By chanting what (v5c)? As long as they are sponsored to do what (v5d)? But what do they do (v5e) to whom (v5f)? What will God give to those prophets in response (v6a–b)? With what result for them (v6c–d)? And what result before others (v7a–b)? What will these prophets ultimately have to do (v7c)? Why (v7d)? By what three characteristics will Micah’s ministry contrast to this (v8a–b)? Of what will this ministry consist (v8c–d)?

How does God judge unfaithful preaching? Micah 3:5–8 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that God judged unfaithful preaching by removing His Word.

In the first section of the chapter (v1–4), Micah dealt with the rulers of his day, leaving us hungry for the righteous and compassionate reign of King Jesus, Whose cries on our behalf God would hear (cf. Ps 72:12; Heb 5:7, 7:24). Now, in this passage, he denounces the other prophets of his day, leaving us grateful not only for Micah’s own ministry, but especially for the ministry of Jesus Christ, our Great Prophet.

The problem with these prophets wasn’t just that they proclaimed peace (v5c) even to those who were being hardened by this preaching in their backsliding (v5b). Such ear-tickling ministry is a perennial problem among the people of God (cf. Jer 6:14; 2im 4:3). To this wickedness, these prophets added another. If the hearer wasn’t putting meat between their teeth (v5d, f), these prophets would really let them have it (v5e)!

So, the Lord would take from them all ability to prophesy (v6). He would literally shut them up and humiliate them (v7). Apparently, these were not what we would ordinarily call false prophets. They were not faking words from God. They were just selective, in their ministry, according to their own desires and fleshly purposes. Now, God is going to take away not only His true word (v6a) but all avenues of false prophecy as well (v6b). 

Our Prophet, Jesus, is always perfectly faithful to God’s Word, preaching what’s right. He has God’s revelation for His people (cf. Rev 1:1). The Lord puts His Word into Jesus’s mouth, so that it can be in the mouths of us and our children (cf. Isa 59:21). 

And in Micah’s day, Micah was a foreshadowing of Christ—what we call a “type,” in theological terms. Someone in whom God worked beforehand in a way that displayed Christ, ahead of His coming. v8 recalls for us the prophecy of Isa 11:2, and its glorious fulfillment in Jesus’s earthly ministry, even displayed visibly at His baptism. 

Here, the power, justice, and might of Micah’s preaching are especially for telling God’s people about their sins. Did you realize, dear reader, that we need almighty Holy Spirit power just to have proper preaching against sin, and almighty Holy Spirit power just to have proper hearing of that preaching? Our situation demands it, because our hearts are both deceitful and wicked (cf. Jer 17:9)! 

But this is mercy to us. It was dreadful judgment when God darkened the other prophets of Micah’s day so that they could not prophesy against the sin. And it is mercy when He sends preachers from Jesus to preach against sin in the power of the Spirit!

Why is it dangerous for you to decide for yourself what you want to hear from God’s Word? What kind of preaching do we need instead? When the earthly pastor is faithful, in the administration under Jesus, Who is ultimately our Preacher?

Sample prayer:  Lord, forgive us for wanting our ears tickled, like the people also did in Micah’s day. And forgive us for treating others according to different standards, based upon what we think we can get out of them. This makes us like those unfaithful prophets that You judged in Micah’s day. But, You have given Jesus to be our righteousness, so please treat us in accord with His faithfulness. And You have put our sin upon Him, so take from us the guilt of our unfaithfulness. And, grant that He would continually send His perfect Word by using faithful preachers in the power of His Holy Spirit, we ask in His Name, AMEN!

 Suggested Songs: ARP29 “You Sons of the Gods” or TPH400 “Gracious Spirit, Dwell with Me”

Pressured by Our Brevity [Family Worship lesson in Ecclesiastes 1:4–11]

How does man compare to the creation as a whole? Ecclesiastes 1:4–11 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that man’s life is brief and unimpactful, by comparison to the creation as a whole.

The sermon grapples with the fleeting nature of human existence, contrasting our brief lives with the enduring cycles of the earth, sun, wind, and rivers. It challenges the notion that unique impact is essential for a meaningful life, asserting that humanity's attempts at uniqueness are ultimately futile, as each generation repeats the patterns of those before. Instead, the message emphasizes finding purpose and pleasure through knowing, enjoying, and glorifying God, participating in His work of transmitting wisdom to future generations, and embracing the ordinary tasks He assigns, thereby transcending our temporary nature and finding lasting value in Him.(click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.15 Hopewell @Home ▫ Ecclesiastes 1:4–11

Read Ecclesiastes 1:4–11

Questions from the Scripture text: How do generations compare to the earth (v4)? What is the sun doing all this time (v5)? And the wind (v6)? And the rivers (v7)? What does v8 conclude? How much labor? What will the future be like (v9)? Why? What rhetorical question does v10a–b ask? What does v10c answer? What lasting impact does man make (v11)? 

How does man compare to the creation as a whole? Ecclesiastes 1:4–11 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that man’s life is brief and unimpactful, by comparison to the creation as a whole.  

Man’s life under the sun is so temporary (v4a), like the mist from v1. 

This is especially true when compared to the enduring nature of even the fallen creation. 

The earth abides (v4b). 

The sun eagerly and perpetually fulfills its duties (v5, cf. Ps 19:4–6). 

How humiliating to mankind that even the wind is more enduring than he is, never used up (v6), as are the waters (v7). 

The whole creation does its thing with such a fullness that man’s mouth (v8b), eye (v8c), and ear (v8d) can’t quite keep up. 

As for man, he finds it impossible to make his mark. He himself doesn’t endure, and all of his work just reduplicates what others have done and will do (v10) in a way that won’t even be ultimately memorable (v11). 

Ecclesiastes is going to provide a solution from “above the sun” that will give meaning and value even to what man does and enjoys “under the sun.” 

And recognizing the challenge that the brevity of our life presents will prepare us to receive the book’s wonderful answer in our God and His gospel.

When have you most felt the reality of the brevity of this life in this world? To what realities does this passage direct you to drive home this point? What use are you making of these realities? How does this cure you of the desire to make an unique impact, rather than a compounding and enduring impact upon the following generation? By what sorts of activities does the Lord give you to make this compounding and enduring impact?

Sample prayer:  Lord, thank You for creating us in Your image, and giving to us such a special place among Your creatures. But we also thank You that You have made the creation to endure in such a way that drives home to us the brevity of our life. Grant that we might offer our bodies to You as living sacrifices, and that when we come to stated times of worship, we would rejoice to find purpose and pleasure in You, Who are above the sun. So by Your Spirit, help us to worship You through Your Son, our Lord Jesus Christ, AMEN!

Suggested songs: ARP90B “O Teach Us How to Count Our Days” or TPH222 “O God, Our Help in Ages Past”

How Humility Brings Happiness [Family Worship lesson in Proverbs 15:30–33]

What are the benefits of humility before the Lord? Proverbs 15:30–33 looks forward to the sermon in the midweek meeting this week. In these four verses of Holy Scripture, the Holy Spirit teaches us that humility before the Lord brings understanding through rebuke and joy through the gospel. (click here to DOWNLOAD mp3/pdf files of this lesson)

2025.07.14 Hopewell @Home ▫ Proverbs 15:30–33

Read Proverbs 15:30–33

Questions from the Scripture text: What does what to the heart (Proverbs 15:30a)? What does what to the bones (verse 30b)? Of what second organ does Proverbs 15:31 speak? What does this ear hear? With whom will it abide? But what does another disdain (Proverbs 15:32a)? Whom does it despise? What does the one who heeds rebuke get (verse 32b)? What is the instruction of wisdom (Proverbs 15:33a)? What comes before honor (verse 33b)? 

What are the benefits of humility before the Lord? Proverbs 15:30–33 looks forward to the sermon in the midweek meeting this week. In these four verses of Holy Scripture, the Holy Spirit teaches us that humility before the Lord brings understanding through rebuke and joy through the gospel.  

The previous section (Proverbs 15:24-29) contrasted the experience of those who have YHWH as enemy to that of those who have Him as Friend. The next section (Proverbs 16:1–9) will focus especially upon YHWH’s directing the way of the wise man’s life. This is good news, and while Proverbs 15:30 applies to good news generally, it applies especially to the gospel. It is this gospel that gives light to our eyes.

But there is an obstacle to this joy: the ear that refuses to hear the Lord. 

If we don’t hear Him in humility when He rebukes us, we isolate ourselves from His illuminated-eyed wise ones (Proverbs 15:31), and despise our own souls (Proverbs 15:32). But it is the fear of YHWH that leads us to wisdom (Proverbs 15:33a), which means that it is humility that leads to honor (verse 33b).

Dear reader, what joy awaits you if you would humble yourself before the Lord! When we bring our hearts low before Him, we will be receptive to what He says. 

Yes, there are those more painful rebukes, but even the rebukes themselves give understanding (Proverbs 15:32b) and put us in good company (Proverbs 15:31b). But at the heart of His Word is that good news of life with Him that gladdens the heart (Proverbs 15:30). The Lord give you ears to hear, by which you may enjoy the light of the eyes—eternal life in Christ.

Where, in your life, do you come across the Word of God? With what sort of heart do you listen to its rebukes? What does this mean, for you, in listening to its gospel? 

Sample prayer:  Lord, thank You for speaking to us. Please give us hearts to hear. Give us hearts to hear rebukes by which You give us understanding. And give us hearts to hear the good report of the gospel, to give health to our bones and light to our eyes, we ask in Christ, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH128B “Blest the Man Who Fears Jehovah”

2025.07.13 Lord's Day Livestreams (live at 10:10a, 11:10a, 3p)

Click below for the:

July 13 Lord's Day Worship Booklet

Matthew 20:29–34 sermon outline

3p song selections & Deuteronomy 5:19 sermon outline

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 this service.

IF you are unable to get the stream to work, or simply wish to save on data, you can listen in simply by calling 712.432.3410 and entering 70150 at the prompt.

Each week we livestream the Lord's Day (Sabbath School, Morning Public Worship, and p.m. Singing and Sermon) and Midweek Meeting (sermon and prayer). For notifications when Hopewell is streaming live, install the CHURCHONE APP on your [Apple], [Android], or [Kindle] device, and enter hopewellarp for your broadcaster.

Compassion of the Christ [Family Worship lesson in Matthew 20:29–34]

Who can truly see? Matthew 20:29–34 prepares us for the sermon in the morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the one who can see his own great need, and Jesus’s great compassion and ability for that need, is the one who sees truly. (click here to DOWNLOAD mp3/pdf files of this lesson)