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)