2025.06.14 Hopewell @Home ▫ Matthew 19:27–30

Read Matthew 19:27–30

Questions from the Scripture text: Who answers Jesus in v27? What does he say they have done? What does he ask? Whom does Jesus answer (v28)? About what time does He answer? Who will be doing what in that time? Who else will be on thrones? Doing what? What things will His followers have left for His Name’s sake (v29)? How much will they receive? What will they inherit? What will many find to be the relationship between their status in this world and their status in the next (v30)?

What do we learn from Jesus’s gentle correction of Peter’s question? Matthew 19:27–30 prepares us for the sermon in the morning public worship on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that faith itself is not a work.  

Peter doesn’t understand that they already have everything because they have Christ. His question in v17 implies that he views giving up all and following Christ as meritorious. He has misinterpreted Jesus’s words about the young man, because Peter thinks that the disciples’ “sacrifice” should earn something.

Jesus reminds them that all things will be remade (NKJ “regeneration,” v28). Reward in this world, whatever it is, is short-lived. And living for it is short-sighted. Even in the renewed world, having Jesus and belonging to Him will be their greatest glory. The glory of their thrones is only a derivative glory from His throne.

What Peter has failed to understand is that no one “loses” by giving up for Christ, but rather gains a hundredfold (v29). All of his relationships and possessions, he now has in union with Christ. As a gift from Christ and  service unto Christ. They become more than a hundredfold more blessed this way. Not only that, but by becoming part of Christ’s family, believers have more in and with their brothers and sisters in the Lord than they could have ever had in the world. Most of all, if they have Christ, literally everyone and everything in existence is now for them (cf. Rom 8:32)

No, Peter has not followed Jesus as some sort of meritorious work by which he has earned reward. Faith is not a work that we do by which we earn something from God. It is a resting in which we receive God Himself, and all the good that He does for us, in Christ. If Peter was speaking with better theological accuracy, he would have said, “We have gained everything by following You! How much we already have! And how much more we will have forever!”

This principle of faith is why the last are first; they put comparatively little upon what they have in themselves, and comparatively much upon what they have in Christ. They do not think that they have given much, but rather that they have gained everything. And they are correct.

But for others, for those who think they are first, the sad opposite is true: because they put much upon what they think they have in themselves, they put rather little upon what they might have in Christ. And in the end, they find that they are last.

Faith gives nothing and receives everything. It is not a work. It is a receiving and resting upon the Christ Who works. And since faith receives Him, faith receives everything. He is the heavenliness of heaven, and faith has Him, already, on earth.

What are you tempted to think you have “given up” for Christ? What are some tangible examples of how you have actually gained in Christ, rather than lost? What blessings do you most enjoy now? What will you most be enjoying forever?

Sample prayer:  Whom have we in heaven, but You, Lord Jesus? And there is nothing on earth that we desire beside You. Our flesh and heart fail, but You are the strength of our heart and our portion forever. Grant unto us the faith to know that in You, we have heaven itself, for we ask it in Your Name, AMEN!

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

 

2025.06.13 Hopewell @Home ▫ Deuteronomy 5:12–15

Read Deuteronomy 5:12–15

Questions from the Scripture text: What are they to do to the Sabbath (Deuteronomy 5:12)? In order to do what to it? In keeping with Whose command—Who is He, and Who is He to them? What are they to do for how long (Deuteronomy 5:13)? What special identity does the seventh have (Deuteronomy 5:14)? Whose Sabbath is it? What mustn’t they do? What eight other entities must do no work? So that who can do what? What else are they to do (Deuteronomy 5:15)? What, specifically, are they to remember? Who did what about that? How? What does this do to their Sabbath-keeping?

What are we supposed to do with the Sabbath? Deuteronomy 5:12–15 prepares us for the evening sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that we should be guarding the Lord’s Day in order to hallow it well.  

Guard the Sabbath for yourself. The Sabbath is a perpetual, moral commandment, originating from the manner in which God created, and in His making us in His image—more for having fellowship with the Creator even than for managing the creation (cf. Genesis 2:1–3). God has already made the day happy (blessed the seventh day) and holy (sanctified it). 

In Exodus 20:8, the presiding commandment was that we should remember the Sabbath day. This is because we are so apt to forget the Sabbath day. 

Now, as the people are on the verge of entering the land, the presiding commandment is to “Guard in order to consecrate” (Deuteronomy 5:12, more literal than NKJ). This is because we are so apt to lag in our diligence for he consecration of the Sabbath day. The work of consecrating the day is done the entire week long. What we do on the other six days (Deuteronomy 5:13) is in order to the guarding of the day. If that time is going to be spent only in worship, then we must “guard” it in several ways, among them: clear the docket of our lives on the other six days, prepare mind and heart, and reflect in a way to continue benefiting from it—especially with those texts of Scripture that are read/preached/sung/prayed.

Guard the day, dear reader. Its consecration will be under constant threat. God has sanctified it; we must consecrate it; guard it!

Guard the Sabbath for others. The special concern of the list in Deuteronomy 5:14 are the male and female servant at the end of the verse. If everyone else isn’t resting, and if even the animals aren’t resting, the manservant and maidservant will be unable to rest. Guarding the Sabbath, in order to hallow it, means having regard for the effect that we will have upon others. This is especially true, when we are in positions of authority: so, parents with their children, employers with their employees, consumers and their service industry workers, etc. But, there is also application for regarding those above us and equal to us.

Guard our attitude about the Sabbath. Other than the presiding command (“guard” vs “remember”), the major difference between the presentations of the fourth commandment in Exodus 20 and Deuteronomy 5 is the supporting rationale. There, remembering went along with the Lord’s instituting the Sabbath at creation. Here, guarding means there is something else to be remembered: it is a redemptive gift. Slaves in Egypt did not get a Sabbath, but when they were redeemed to have YHWH as their God and Master, part of belonging to Him was receiving this sweet and generous command: to consecrate unto Him a day every week, not only now as their Creator, but as their Redeemer. Israel would lose sight of this, treating God’s requirements as a burden (cf. Isa 58:3), and needing Him to highlight this command, specifically, as a command to delight (cf. Isa 58:13–14). 

How much more, now that YHWH the Lord has made Himself known to us especially in the person of Jesus Christ! The Sabbath is not resurrection day, as if it commemorated an event. It is the Lord’s Day, consecrated unto a Being, Whom we know in a Person. It is the sweetest, most delightful command imaginable. And if we are going to consecrate the day well, we must guard our attitude about it.

What is your habit for clearing all earthly duties on the other six days? Whom could you better be enabling to keep the Lord’s Day? How are you using God’s means to foster delight in His Day?

Sample prayer: Lord, thank You for the sweet command to respond rightly to You by devoting one day in seven to drawing near to You, to act upon You in worship. Grant that, by Your Spirit, we would be enabled to guard the day well, we ask through Christ, AMEN!

Suggested songs: ARP122 “I Was Filled with Joy and Gladness” or TPH153 “O Day of Rest and Gladness”

2025.06.12 Hopewell @Home ▫ Revelation 14:1–5

Read Revelation 14:1–5

Questions from the Scripture text: What did John do in Revelation 14:1? What did he see? Where was the Lamb standing? How many were with Him? What did they have written where? What did John hear (Revelation 14:2)? From where? What was this voice like (cf. Revelation 1:15; Ezekiel 43:2)? What else did he hear? What were these harps accompanying (Revelation 14:3)? What sort of song (cf. Psalm 33:3, Psalm 96:1, Psalm 98:1)? Before what did they sing it? Before whom? Who could learn it? With what had they not been defiled (Revelation 14:4)? Whom did they follow? Where? What had been done to them? As what were they offered unto Whom? What was not found in their mouth (Revelation 14:5)? Why not?

Who is winning in the age of the dragon? Revelation 14:1–5 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that, even as the dragon rages through his beasts, the Lamb reigns for and with His sealed multitude.

In the previous chapter, we saw the dragon (Satan) and his beasts (the political and religious powers in the world). They rage and plot, and they seem to be winning (cf. Psalm 2:1–3). But chapter 14 zooms out so that we can see the whole picture. It zooms far enough out that we can now see and hear Mount Zion (Revelation 14:1). He Who sits in heaven laughs (cf. Psalm 2:4), for He has set His Christ (anointed) on Mount Zion (cf. Psalm 2:6).

The raging of the devil and the worldly political/religious powers can be seen in the images that are used for them (dragon and beasts). The Christ is gentle and quiet by contrast (cf. Isaiah 42:1–3, Matthew 12:16–20), because His genuine strength needs no such demonstrativeness to rule the world (cf. Isaiah 42:4, Matthew 12:21). So He is pictured here (as is done often in this book) as a Lamb (Revelation 14:1). He need not rage. The power of His mere Word is described here as of many waters and thunder (Revelation 14:2b).

Those who are His may not be the majority in the world, but they are a complete and great multitude. They are a complete multitude: the church throughout the ages, including both the administration before Pentecost (twelve patriarchs) and after (twelve apostles). Here, however, it is not merely additive (twelve plus twelve, as represented in the twenty-four elders) but multiplicative (twelve times twelve). And the number is not merely complete but great (one thousand times the twelve times twelve!). 

They are not only a complete multitude and a great multitude, but a secure multitude. They are the sealed (cf. Revelation 7:3–4), having the name of the Lamb (not in NKJ, but in the Majority Text) and of His Father on their foreheads. They have been marked by the triune Name of the triune God, and the Spirit has brought them to kiss the Son (cf. Psalm 2:12), in submission to the Father (cf. Psalm 2:6–11). This is signified to us by our water baptism in the Name “Father, Son, and Holy Ghost.” And its reality is produced in us when Jesus pours out His Spirit upon us to give us life to believe in Him, and then makes His Spirit to dwell in us. The indwelling Spirit makes us to call the Father “Abba” (cf. Romans 8:14–15) and to know and enjoy our union with the Son (cf. Romans 8:16–17). 

The fruit of that genuine mark (Revelation 14:3b) is evident in the praise (verse 3a) and purity (Revelation 14:4a–b) of the redeemed (verse 4c). The melody in the worship under Christ is not played upon stringed instruments, but rather grace in the hearts of the singing congregation (cf. Ephesians 5:19 “melody in your heart” with Colossians 3:16 “grace in your hearts). When you sing Christ’s Word with His grace in your heart, you enjoy His and your triumph over the dragon and his worldly powers (and any believer who has sung the Psalms has experienced this!). The fruit of the genuine mark is evident in their praise. 

The fruit of the genuine mark is also evident in their purity. The unconverted are especially defiled by seventh commandment violation (Revelation 14:4a), but these sealed are not defiled, because they are pure/single-minded in following the Lamb (verse 4b). The unconverted are especially marked by speaking falsehood (Revelation 14:5), but these sealed use their mouths as those whose mouths are consecrated/dedicated especially unto God’s worship (verse 5b, cf. James 3:6–10). When your commitment to Jesus precludes sexual sin, you enjoy His and your triumph over the dragon and his worldly powers. When your commitment to using your mouth for worship precludes being a speaker of falsehood, you enjoy Christ’s and your triumph over the dragon and his worldly powers. Dear believer, this is the triumphant life in Christ: a Psalm-singing, sexually pure, truthfully speaking life, following the Lord Jesus in whatever He says and does!

Whereas the mark of the beast was demanded of the world to participate in the power of the dragon and the beasts, the mark of the Lamb belongs to those whose lives show forth the power of Him Who sits on the throne and the Lamb. They are not in the majority. They are not ferocious. Yet, they overcome. They overcome by the blood of the Lamb and the word of their testimony, and they love not their lives even unto death.

Following the Lamb may get you killed in the beastly world. But following the Lamb also brings you all the way home to the heavenly Zion (cf. Hebrews 12:22) with all of that triumphant company (cf. Hebrews 12:22–24). He often takes us in directions that are most undesirable to our flesh, but those genuinely sealed by the triune God “are the ones who follow the Lamb wherever He goes” (Revelation 14:4). 

How are you triumphing in Christ in your Psalm-singing? How are you triumphing in Christ through commitment to sexual purity? How are you triumphing in Christ through maintaining godly speech? Why shouldn’t you be intimidated by Satan or his worldly powers? 

Sample prayer:  Lord, forgive us for how we have been intimidated by the political and religious powers through which Satan rages. And forgive us for how we have not recognized the power of the Lamb in His Word. Make us to know that power. Fill our heart with His praise. Consecrate our mouths to the truth, as those who belong before His throne. Forgive us for those parts of following Him from which we have shrunk. Make us to follow Him wherever He goes, for we ask it through His Name, AMEN!

 Suggested songs: ARP2 “Why Do Gentile Nations Rage” or TPH244 “A Mighty Fortress Is Our God”

2025.06.11 Hopewell @Home ▫ Micah 1:10–16

Read Micah 1:10–16

Questions from the Scripture text: What does Micah 1:10a–b say not to do where? What does verse 10c–d say to do where? What are the inhabitants of what three places doing (Micah 1:11a–c)? In what way (verse 11d)? Who desired what (Micah 1:12a)? But what come, instead, from Whom (verse 12b)? To where (verse 12c)? Whom does Micah 1:13a address? Telling them to do what (verse 13b)? What part did she have in Israel’s sin (verse 13c–d)? What will begiven to whom (Micah 1:14a)? What will be the outcome of Achzib’s relationship with Israel (verse 14b)? But what will the Lord bring to what places (Micah 1:15)? What do Micah 1:16a,c tell them to do to themselves? Why (verse 16b, d)? 

How should we respond to the judgment of God’s sinful people? Micah 1:10–16 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that we should respond to the judgment of God’s sinful people with deeply felt, and expressed, grief.

All Scripture is useful for teaching us. But Scripture should direct all of the faculties of our soul, not only the mind and the will, but the affections. This passage seems intended to do just that. Micah expressed his own great grief (Micah 1:8-9) over the judgment that was coming to Israel and Judah (Micah 1:2-7). Now, he summons all of Judah and Israel to join in the same grief. 

Israel’s shame (Micah 1:10a–b). This grief is not for public consumption. Gath was a famous city of Philistine enemies. As intense as their weeping is going to be, it must not be done in front of the Gittites. 

Israel’s pain (Micah 1:10c–d). In a minor Israelite city, however, they were to be rolling in the dust with their grief.

Israel’s captivity (Micah 1:11). The inhabitants of Shaphir are exiled in naked procession (verse 11a), while the inhabitant of Zaanan is confined to his city under siege, and the inhabitant of Beth Ezel grieves because his city no longer exists.

Judgment spreading from Jerusalem (Micah 1:12). We saw judgment beginning in the household of God at Jerusalem (Micah 1:9). But it does not stay there (cf. 1 Peter 4:17–18). The disaster that comes down from YHWH at the gate of Jerusalem is spreading to Maroth (literally, “bitter town”). One reason to grieve is the knowledge that it is coming to you, too.

Because sin had spread to Jerusalem (Micah 1:13). Judgment is spreading out from Jerusalem because sin had spread to Jerusalem. The people of Lachish are warned to escape as fast as they can from the wrath that is coming to them from Jerusalem. But the sins of Israel (the northern kingdom) had first migrated to Jerusalem in the first place. 

And Israel is losing what it had (Micah 1:14). Israel’s goods will be given to foreign cities (verse 14a). At one point, it they had won a victory at a place called Achzib (literally, “deception”). But this was not a sign of good things to come, but a “deceptive” hope. 

Especially their upper-class (Micah 1:15). The crown princes and “glorious” royalty of Israel would be exiled to other places, including Adullam, which was famous for being a place to which David fled while on the run.

Bringing Israel into profound mourning (Micah 1:16). Addressed to Israel as a woman (feminine verbs), verse 16 pictures her shaving her head bald as a buzzard—her shorn locks falling upon her precious children, as they are carried off away from lady Israel.

This passage communicates a grief of such intensity as can be felt. One must not respond to sin, or the judgment that comes upon it, with coldhearted indifference.

Where do we see God’s chastening coming upon the churches? How are you responding to it?

Sample prayer:  Lord, forgive us, for we have not been moved to grief by the judgments that have fallen upon the churches. We have been cold-hearted to the condition of your people. And thus, we have been coldhearted toward You, and what You love, and toward Your honor in the world. Grant that we would care deeply about the condition of Christ’s church, we ask in His Name, AMEN!

 Suggested Songs: ARP137 “By Babylon’s Rivers” or TPH79A “God, the Nations Have Invaded”

2025.06.10 Hopewell @Home ▫ Psalm 147

Read Psalm 147

Questions from the Scripture text: With what command does the Psalm begin (Psalm 147:1a)? What three things does it say about praise (verse 1b–c)? What does YHWH do for whom (Psalm 147:2a)? And what for whom else (verse 2b)? And what for whom else (Psalm 147:3)? How do Psalm 147:4, Psalm 147:5b describe His knowledge? And verse 5a His power? And Psalm 147:6a His goodness? And verse 6b His justice? In what manner are they to sing (Psalm 147:7a)? With what (priestly) instrument (verse 7b)? How does He show His power and goodness (Psalm 147:8-9)? What powers do not please Him (Psalm 147:10)? Who do please Him (Psalm 147:11)? Who are specifically commanded to praise in Psalm 147:12? What four things has He done for them (Psalm 147:13-14)? What does He send forth (Psalm 147:15a)? How fast does it go (verse 15b)? What does His power accomplish on the earth (Psalm 147:16-17a)? With what effect (Psalm 147:17b)? But what does He send to the rescue (Psalm 147:18a)? With what effect (verse 18b)? Where else does He send this Word (Psalm 147:19)? How unique is this privilege (Psalm 147:20a–b)? With what command does the Psalm conclude (verse 20c)? 

Why should we praise the Lord? Psalm 147 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these twenty verses of Holy Scripture, the Holy Spirit teaches us that praising the Lord is a great blessing, duty, and privilege.  

Praising the Lord is a great blessing. It is good to do so (Psalm 147:1b). It is sweet to do so (NKJ “pleasant,” verse 1c). It is lovely to do so (NKJ “beautiful,” verse 1c). Enjoying God Himself, to His face, is the blessing and glory that God has in Himself from all eternity. And, it is the glory with which he saints are blessed into all eternity.

Praising the Lord is a great duty. Behold the display that He makes of Himself. 

The Lord displays His goodness and mercy in gathering Israel’s outcasts (Psalm 147:2), those who suffer for their own sin, but to whom He gives the grace of a contrite heart, and to whose contrition He responds with healing (Psalm 147:3). And He displays it in lifting up the humble (Psalm 147:6a).

The Lord displays His wisdom in the stars that He has made and knows (Psalm 147:4), declaring to us that His wisdom is infinite (Psalm 147:5b). 

In the stars, the Lord also displays His almighty power (Psalm 147:5a). It is that power that gives life and provision to all of His creatures (Psalm 147:8-9) by great acts in all of creation (Psalm 147:8a). The creature’s strength is not His pleasure (Psalm 147:10). His pleasure is in the reverence, repentance, and faith that His power and goodness give to sinners (Psalm 147:11). 

And the Lord displays His justice in casting the wicked to the ground (Psalm 147:6b).

Every display the Lord makes of Himself and His character requires the correct response: praise. Praising the Lord is a great duty.

And praising the Lord is a great privilege. The praise is to be offered to YHWH (Psalm 147:7a) “our God” (verse 7b). Being His covenant people gives a special privilege of praise that is indicated by the priestly instrument in verse 7b, an instrument that is part of the provision of the temple and the priesthood. 

Praise is particularly the privilege of Jerusalem and Zion (Psalm 147:12). He gives them deliverance (Psalm 147:13a), and blessing (verse 13b), and peace (Psalm 147:14a), and provision (verse 14b)… but most of all, He gives them His Word. The same Word that governs and operates the whole of creation (Psalm 147:15-18 cf. Hebrews 1:3) in a manner that dwarfs mankind (Psalm 147:17b), He declares to His Jacob, His Israel (Psalm 147:19). This is not only a great privilege, but an unique one (Psalm 147:20). Men do not have a right to the Word of God; it is a privilege that He gives to those to whom He elects to give it (verse 20a–b). And what is the height of the privilege of those who have this Word? To praise YHWH (verse 20c)!

How do you enjoy the praise of God? How can you grow in that enjoyment? What are some places and ways that you especially see His goodness? His wisdom? His power? His justice? How do you respond to these? How are you claiming and enjoying the privilege of praise that belongs to you?

Sample prayer:  Lord, it is good and sweet and lovely to praise You. You care for the stars, the earth, the grass, the beasts, and the weather. But, it is especially to us that You have given Your Word and the privilege of enjoying You Yourself in Your praise. You are pleased with those who fear You and hope in Your mercy, so grant that Your Spirit would make us to fear You and hope in Your mercy, even as we praise You through Christ, in Whose Name we ask it, AMEN!

Suggested songs: ARP147B “O Praise the Lord, Jerusalem” or TPH147A “O Praise the Lord! How Good It Is” 

2025.06.09 Hopewell @Home ▫ Matthew 19:21–26

Read Matthew 19:21–26

Questions from the Scripture text: What does Jesus presume that the young man wants (Matthew 19:21)? What does He say the man should do with his things? So that they can give to whom? How will he be compensated? Where must he then go? Who heard this (Matthew 19:22)? How did he respond? With what demeanor? Why? Who speaks to whom in Matthew 19:23? How does He emphasize the urgency of what He is saying? What does he say is difficult for whom? How does He re-emphasize what He is saying at the beginning of Matthew 19:24? What does He say is easier to happen than a rich man entering the kingdom? Who heard this (Matthew 19:25)? What effect did it have upon them? What did they say? What does Jesus do in Matthew 19:26 to show His aim? What does He say to them? 

What must we have to enter heaven? Matthew 19:21–26 follows up on the sermon in the morning public worship on the past Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that Christ is what we must have to enter heaven.  

How men are counted as perfectly obedient: when they have Christ. What the young man  is lacking is Jesus Himself. The first table of the law has priority, of course. Jesus even teaches this elsewhere (cf. Matthew 22:36–40). This is what the man ultimately lacks. He does not know, worship, reverence, or hallow God, because he does not know Him in Jesus, worship Him through Jesus, and hallow and reverence Him in hallowing and reverencing Jesus. He cannot possibly be complete (NKJ “perfect,” Matthew 19:21), because he does not have Jesus. 

This poor man (poor, because he does not have Jesus!) thinks that he is rich in two different ways, and both are a great hindrance to him. The first is the obvious one, the “great possessions” of Matthew 19:22 that he cannot imagine selling in order to give as charity to the poor (Matthew 19:21). Christian charity doesn’t just keep the second table of the law. It keeps the first table by counting Jesus Himself as abundant compensation for the loss of all material things.

But the second way in which he thought himself rich was in his own personal righteousness. This righteousness is illusory, rather than true—fools’ gold. But it is hard for him to give up. He would have to lose all illusions of being personally good in order to count Christ Himself as all his goodness. God Himself, in Christ Himself, is the treasure that we will have in heaven (Matthew 19:21, cf. Psalm  73:24–25). Giving up all, in order to have Jesus, gives us not only treasure in heaven but on earth. But those who feel that they have much without Him are the most obstructed from entering the kingdom (Matthew 19:23-24). The disciples don’t understand this (Matthew 19:25), but grace can give it (Matthew 19:26) and has even given it to them.

In what ways are you poor in yourself? What are some of the riches that are offered you in Christ? What is holding you back from counting Him as all your wealth? As all your righteousness?

Sample prayer:  Lord, You are more than everything else unto us. Only You are good, and You have given us Your own goodness in Christ. And You have rewarded that goodness with You Yourself as our treasure in heaven. Whom do we have in heaven but You, and there is nothing on earth we desire beside You, in Christ, AMEN!

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

2025.06.08 Lord's Day Livestreams

Click below for the:

June 8 Lord's Day Worship Booklet

Sabbath School Prayer Meeting Outline for General Synod

The Matthew 19:21–26 sermon outline is in the worship booklet

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.

2024.06.04 Midweek Meeting Livestream (live at 6:30p)

Click below for the:

June 4 Prayer Meeting Folder

Proverbs 14:33–15:4 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.

Grieving Deeply for the Church [Family Worship lesson in Micah 1:10–16]

How should we respond to the judgment of God’s sinful people? Micah 1:10–16 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that we should respond to the judgment of God’s sinful people with deeply felt, and expressed, grief.(click here to DOWNLOAD mp3/pdf files of this lesson)

2025.06.04 Hopewell @Home ▫ Micah 1:10–16

Read Micah 1:10–16

Questions from the Scripture text: What does Micah 1:10a–b say not to do where? What does verse 10c–d say to do where? What are the inhabitants of what three places doing (Micah 1:11a–c)? In what way (verse 11d)? Who desired what (Micah 1:12a)? But what come, instead, from Whom (verse 12b)? To where (verse 12c)? Whom does Micah 1:13a address? Telling them to do what (verse 13b)? What part did she have in Israel’s sin (verse 13c–d)? What will begiven to whom (Micah 1:14a)? What will be the outcome of Achzib’s relationship with Israel (verse 14b)? But what will the Lord bring to what places (Micah 1:15)? What do Micah 1:16a,c tell them to do to themselves? Why (verse 16b, d)? 

How should we respond to the judgment of God’s sinful people? Micah 1:10–16 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that we should respond to the judgment of God’s sinful people with deeply felt, and expressed, grief.

All Scripture is useful for teaching us. But Scripture should direct all of the faculties of our soul, not only the mind and the will, but the affections. This passage seems intended to do just that. Micah expressed his own great grief (Micah 1:8-9) over the judgment that was coming to Israel and Judah (Micah 1:2-7). Now, he summons all of Judah and Israel to join in the same grief. 

Israel’s shame (Micah 1:10a–b). This grief is not for public consumption. Gath was a famous city of Philistine enemies. As intense as their weeping is going to be, it must not be done in front of the Gittites. 

Israel's Pain (Micah 1:10c–d). In a minor Israelite city, however, they were to be rolling in the dust with their grief.

Israel’s captivity (Micah 1:11). The inhabitants of Shaphir are exiled in naked procession (verse 11a), while the inhabitant of Zaanan is confined to his city under siege, and the inhabitant of Beth Ezel grieves because his city no longer exists.

Judgment spreading from Jerusalem (Micah 1:12). We saw judgment beginning in the household of God at Jerusalem (Micah 1:9). But it does not stay there (cf. 1 Peter 4:17–18). The disaster that comes down from YHWH at the gate of Jerusalem is spreading to Maroth (literally, “bitter town”). One reason to grieve is the knowledge that it is coming to you, too.

Because sin had spread to Jerusalem (Micah 1:13). Judgment is spreading out from Jerusalem because sin had spread to Jerusalem. The people of Lachish are warned to escape as fast as they can from the wrath that is coming to them from Jerusalem. But the sins of Israel (the northern kingdom) had first migrated to Jerusalem in the first place. 

And Israel is losing what it had (Micah 1:14). Israel’s goods will be given to foreign cities (verse 14a). At one point, it they had won a victory at a place called Achzib (literally, “deception”). But this was not a sign of good things to come, but a “deceptive” hope. 

Especially their upper-class (Micah 1:15). The crown princes and “glorious” royalty of Israel would be exiled to other places, including Adullam, which was famous for being a place to which David fled while on the run.

Bringing Israel into profound mourning (Micah 1:16). Addressed to Israel as a woman (feminine verbs), verse 16 pictures her shaving her head bald as a buzzard—her shorn locks falling upon her precious children, as they are carried off away from lady Israel.

This passage communicates a grief of such intensity as can be felt. One must not respond to sin, or the judgment that comes upon it, with coldhearted indifference.

Where do we see God’s chastening coming upon the churches? How are you responding to it?

Sample prayer:  Lord, forgive us, for we have not been moved to grief by the judgments that have fallen upon the churches. We have been cold-hearted to the condition of your people. And thus, we have been coldhearted toward You, and what You love, and toward Your honor in the world. Grant that we would care deeply about the condition of Christ’s church, we ask in His Name, AMEN!

 Suggested Songs: ARP137 “By Babylon’s Rivers” or TPH79A “God, the Nations Have Invaded”