Hopewell ARP Church is a Biblical, Reformed, Presbyterian church, serving the Lord in Culleoka, TN, since 1820. Lord's Day Morning, set your gps to arrive by 11a.m. at 3886 Hopewell Road, Culleoka, TN 38451
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”
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”
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”
Read Micah 3:9–12
Questions from the Scripture text: Whom does v9a–c now address? What do they do (v9d–e)? What do they think they are doing (v10)? But by what method are they building up Zion/Jerusalem? What motivates her judges (v11a)? What motivates her priests (v11b)? What motivates her prophets (v11c)? Yet, what do they think they are doing (v11d)? And in what do they think they re hoping (v11e)? Thus, what are they presuming is the outcome (v11f)? Therefore, who is to blame for what is about to happen (v12a)? And what is about to happen to the city (v12b–c)? And to what structure in particular (v12d–e)?
What did Micah have power to declare to Israel? Micah 3:9–12 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that Micah had power to declare to Israel that their service of the Lord was really just service of themselves, and that God would destroy the very church they thought they were building.
Upon condemning the unfaithful prophets of his day, Micah declared that he was full of power by the Spirit of YHWH to declare to Israel his sin. And that is exactly what he is doing in this passage.
The frightening thing about this passage is that the people it is condemning thought they were serving the Lord (v10), depending upon the Lord (v11e), and hoping in the Lord (v11f). Truly, we are so blind to the condition of our own hearts that we need the Spirit to wield His powerful Word to expose the thoughts and intentions of our heart (cf. Heb 4:12–13; Jer 17:9–10).
The problem with those who thought they were doing the Lord’s work in v10 is that they were willing to sin in order to get it done (v10b). How many, in ministry, are willing to employ a little lying, a little stealing, a little Sabbath breaking, a little disregard of others’ value, etc., in order to advance the work! But they build up Jerusalem with iniquity.
One of the easiest ways to diagnose a Micah-3-mindse is by the love of money. The civil magistrates (v11a), priests (v11b), and prophets (v11c) were all guilty of “serving” for the paycheck. If something else is primary, then you are treating the Lord and His service as a means to your end.
But such service does not build up that part of the Lord’s church in which He has placed you. In fact, the very Zion and Jerusalem they thought they were building up (v10) were about to be destroyed precisely because of them (v12a–c). Even worse, the Lord’s own temple would be desolated on account of them (v12d–e, cf. Rom 2:24). For those who are thinking straight, there is no worse consequence to our actions.
In what areas have you been called to serve the Lord? What wrong ways of accomplishing it are a danger to you? What wrong motivations threaten to make your service sinful?
Sample prayer: Lord, please forgive us for how we have been self-deceived into thinking we were serving well, when we were really just serving ourselves. Thank You for Christ, Who came not to be served, but to serve, and to give His life a ransom for many. For His sake, forgive us, and make us to be like unto Him, we ask in His Name, AMEN!
Suggested Songs: ARP29 “You Sons of the Gods” or TPH400 “Gracious Spirit, Dwell with Me”
Read Ecclesiastes 1:12–18
Questions from the Scripture text: What does the author call himself (v12)? What position did he hold? Where? What did he set his heart to do (v13)? About what task? What has he seen (v14)? What does he conclude about its enduring nature? What two problems with man’s work does v15 present? What do his meditations about himself conclude in v16? What did he set his heart to know in v17? What did he conclude about that? What does much wisdom gain you (v18a)? And what does increased knowledge increase (v18b)?
What can man do about the fallen world? Ecclesiastes 1:12–18 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that man cannot do anything about the fallen world.
There was no candidate greater than Solomon (v12) for trying to solve the shortness of man’s stay in the world, and the lightness of his impact upon it (v13). But Solomon’s conclusion was that all that a man can do is indeed just a vapor’s worth: here for a moment, then gone with the wind. With sin came death, and the brevity of man’s life is irremediable.
Furthermore, the curse has had a dreadful impact upon the fruitfulness of man’s work. Whatever he does cannot fix the world (v15a), or supply what the world now lacks (v15b). Gen 3:17 is a barrier that man’s labors cannot overcome.
This obstacle even applies to the gaining of wisdom and knowledge. Solomon had pushed the limits of that as well (v16). But while wisdom is not temporary like a vapor, it was still a grasping after the wind, unable to produce lasting change (v17). The result is that, because the world is fallen, the wiser you are, the more grieved you are at what you see of it (v18a). The more you know, the sadder you are (v18b).
So, if man’s work cannot resolve what is “under heaven” (v13), and man’s wisdom cannot resolve it, then the solution must come from something that is above the heavens! Already, the Spirit prepares us for the exhortation, “Remember your Creator!” If you forget Him, this world has nothing to offer you but futility and sorrow.
What work do you do? What knowledge do you have? What knowledge are you obtaining? Why can’t either this work or this knowledge provide meaning to your life? What CAN do so?
Sample prayer: Lord, thank You for giving us work to do. Grant that we would rejoice to do it unto Your glory, but make us to hope only in Your work and not in ours. And thank You for giving us knowledge and wisdom about the world. But, grant that we would not forget You, lest the knowledge and wisdom that we have become a source of great grief. We praise You, O gracious King of heaven, that You have redeemed us from our fall and curse. Bring us into Your blessedness, that we may glorify You and fully enjoy You forever, we ask through Christ, AMEN!
Suggested songs: ARP1 “How Blessed the Man” or TPH222 “O God, Our Help in Ages Past”