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”