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2026.09.12 Hopewell @Home ▫ Ephesians 4:1–7

2026-09-12T00:00:00.000-05:00

Questions from the Scripture text: What does the apostle call himself in Ephesians 4:1? What does he beseech them to do? According to what? By what three characteristics is such walking marked (Ephesians 4:2a)? What does such walking do (verse 2b)? What does such walking endeavor to keep (Ephesians 4:3a)? By what have they been bound (verse 3b)? What six things do Ephesians 4:4-5 tell us all believers have in common? Upon what final commonality does Ephesians 4:6 focus, and what does it say about Him? What was given to each believer (Ephesians 4:7a)? Who measured out gifts to each (verse 7b)?

Why must Christians keep the unity of the Spirit in the bond of peace? Ephesians 4:1–7 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that Christians must keep peace with one another because Christ has actually made us to be at peace with one another.

The apostle, who is the prisoner of the Lord, has been given a remarkable grace in his office and calling (Ephesians 4:1, Ephesians 4:7; cf. Ephesians 3:1–2, Ephesians 3:7-8). But he is not the only one with such an office and calling. To each of us grace is given, as Christ Himself—the chief cornerstone—has measured gifts out from Himself unto the rest of the building, the rest of the body, the rest of the nation, the rest of the family (Ephesians 4:7, cf. Ephesians 2:19–22). Whatever else a Christian does from 9–5 M–F (or whatever your ‘vocation’ is), these are secondary to the glorious calling of church member.

There are various duties of church members that we hear about in several places in the next three chapters. But, whatever the matter or substance of our role in the body, we are all called to the same manner or character of walking: lowliness, gentleness, longsuffering, bearing with one another in love.

We notice that the sevenfold list of things in which we are “one” in Ephesians 4:4-6 are all realities that exist already, realities to which the apostle has already largely testified in this letter. This helps us to notice that Ephesians 4:3 isn’t telling us to make peace, but rather to keep it. God Himself has already made the peace. God has created the church as Christ’s body. God has given to each member His same Holy Spirit. God has given each member the same hope—adoption and inheritance as His eternally blessed sons. God is the same Lord over all. God has given the same faith in the same gospel. God has placed the same sign upon all.

The unity of the church, then, is not something that we produce, but that exists in God Himself. The list crescendos until it climaxes on the “One God and Father of all, Who is above all, and through all, and in us all” (Ephesians 4:6, MT).

So this unity exists, but it demands a response. It demands the response of each of us functioning as church members, which we will see later. But even before we see what we are to do as church members, the apostle presents us with the manner in which we are to do it.

Lowliness, considering others better than ourselves and generosity of spirit toward them. Gentleness, strength under control, not a flimsy tolerance of wrong ideas and practices, but yet a kindly and compassionate manner of interaction even while loving the Lord and the brethren in a holy intolerance of all that is against Him and them. Longsuffering/bearing with one another, having a long endurance and high “pain tolerance” in relationship with one another.

As we will see later in this book, a genuinely biblical “spiritual gift inventory” would look like: submitting to the teaching of the elders, shoring up our doctrine unto stability, expressing real love by building one another up in Bible truth, living for eternity, being a Christ-transformed wife / husband / parent / employee / boss whose conduct is heavenly light over against the satanic darkness of this age.

Oh that even above any spiritual gift inventory—this calling with which we were called—we would each devote ourselves unto the “still more excellent way” of walking in the manner described here in Ephesians 4:2-3. When we don’t, we treat as worthless the glorious realities of Ephesians 4:4-5—and God Himself, Ephesians 4:6. God forbid!

With whom in the congregation do you need to most work on “keeping the unity of the Spirit”?

Sample prayer: Lord, forgive us for when we have been unmindful of our calling. And forgive us for when we have not walked in lowliness, preferring others to ourselves. Forgive us for when we have not walked in gentleness, nor patience, nor borne with one another in love. Forgive us for when we have lost sight of the objective realities of the gospel, in which You have made peace for us. And grant us grace according to the measure of Christ’s gift, we ask in His Name, AMEN!

Suggested songs: ARP197 “Christian Unity” or TPH409 “Blest Be the Tie That Binds”

2026.09.11 Hopewell @Home ▫ Jeremiah 1:1–3

2026-09-11T00:00:00.000-05:00

Friday, September 11, 2026 ▫ Read Jeremiah 1:1–3

Questions from the Scripture text: Whose speech is this (v1)? Whose son is he? Of what group? From what place? What came to him (v2)? In the days of what king, in what year? And in the days of what other kings, until what year, and what event (v3)?

What are we to think of Jeremiah? Jeremiah 1:1–3 prepares us for the evening sermon on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that God prepares His prophet, employs his mouth to speak His own words, and sustains him through a generation of difficult but fruitful service.

God’s perfectly suited servant. Jeremiah (v1) was a common name (as was Hilkiah, his father). The priests of Anathoth were just outside Jerusalem and Judah, in Benjamin. They were descended from Abiathar, whom Solomon banished (cf. 1Ki 2:26–27), for supporting his rival’s attempt at the throne (cf. 1Ki 1:5–19). Although Jeremiah was called from birth to be a prophet (cf. v4), and was from a family of priests, he would have some hard words for the priests (along with the prophets and kings of Israel; cf. 2:26, etc.). The Lord prepares our place and our calling long before we are born. He was perfectly situated to be the man whom God would use for this. And so are you, for however the Lord intends to use you and your life.

God’s mouthpiece to His people. Whose words are these? Well, they are literally the “speech” of Jeremiah (v1). The translation “words” is fine, but it is particularly those words as expressed that is in view; sometimes the word is even translated “action.” But, although they are spoken by Jeremiah, these words (plural) are the word (singular) of YHWH which came to him (v2). We recently saw an important description of how YHWH breathes out the Scripture in Hab 2:2. We have a similar one here. Although he employs the prophet’s faculties in such a manner that they can be called Jeremiah’s words (v1), He puts His own words in the prophet’s mouth (cf. v9) to such an extent that v2 can say that YHWH’s Word to His people came to Jeremiah. Daniel understood this, even as Jeremiah’s contemporary (cf. Dan 9:2), just like Paul quotes Luke (cf. 1Tim 5:8, Luk 10:7), or says that a prophet in his own day would recognize the inspiration of his own writing (cf. 1Cor 14:37).

God’s sustained servant. From the thirteenth year of Josiah (627 b.c., v2) to the third wave of the exile in the eleventh year of Zedekiah (587 b.c., v3) is about 40 years. And we know that Jeremiah continued to prophecy, after the bulk of his prophecy was fulfilled (cf. chs42–43, which are after the fall of Jerusalem). He had to combat superficial revivalism of the people during the reign of their godly king, Josiah (v2, cf. 3:10). He had to combat the outright hostility of Jehoiakim and Zedekiah (v3). And he had to combat the distress of the people over his message that Judah, Jerusalem, and the temple itself, would fall (v3).

For forty years, he preached that this would happen, gaining no converts except his first king, Josiah, and his scribe, Baruch. And, at the last, God fulfilled His Word, which He had put into Jeremiah’s mouth. Sometimes, the Lord calls us to service that has great moments of difficulty and pain. And often, the Lord calls one of His people to a service that, if he had known through what things grace would carry him to persevere, and over what things grace would carry him to overcome, he would scarcely believe it.

But the Lord sustained Jeremiah (as He will you, if you are in Christ) through the whole of the service appointed to him. The sermons and poems which explain and announce the coming judgment (ch1–25), are fulfilled in his own life, right up to and through the exile (ch26–45), which is a warning to humanity as a whole (ch. 46–52). What wonder and gratitude he must have felt, as he came to write this introduction to the book. What wonder and gratitude—and trusting expectation—we ought to feel as we read it, preach it, hear it, and meditate upon it.

What has the Lord called you to thus far? What difficulties are you going through right now? How are you treating the Scriptures as the very words of God? How are you treating His ministry to you as His very Word to you? Why can you be sure that the Lord will sustain you in your service to Him?

Sample prayer: Lord, thank You for the marvelous way that You sustained Jeremiah through a generation of ministry. And thank You for this book of Scripture by which You warn of sin, show the complete reliability of Your Word, and point us to Christ. Thank You for being the God who suited Jeremiah, spoke through Jeremiah, and sustained Jeremiah. Make us confident that You have perfectly suited us to be used by Yourself, and that You will sustain us until our work in this world is done—all by the grace of Christ, through Whom we ask it, AMEN!

Suggested songs: ARP18A “I Love You, Lord” or TPH256 “God Moves in a Mysterious Way”

2026.09.10 Hopewell @Home ▫ Mark 10:1–16

2026-09-10T00:00:00.000-05:00

Read Mark 10:1–16

Questions from the Scripture text: Where does Jesus go (Mark 10:1)? Who gathered to Him? What was He accustomed to do with them? What question do the Pharisees ask in Mark 10:2? With what question does Jesus answer in Mark 10:3? What is their answer (Mark 10:4)? What does Jesus say was the reason that Moses permitted this (Mark 10:5)? What does Jesus remind them that God did at the beginning of creation (Mark 10:6)? How had God created man? Of what else does Jesus remind them in Mark 10:7? How many does Jesus say become one flesh in Mark 10:8? Whom does Jesus say is the One who joins a man and his wife together (Mark 10:9)? Who ask Jesus about the same thing in Mark 10:10? What does Jesus say a man does, if he divorces his wife and then remarries (Mark 10:11, cf. Matthew 5:32)? What does Jesus say a woman does, if she does the same (Mark 10:12)? To whom do they then bring little children (Mark 10:13)? What do they want Jesus to do with the children? What do the disciples do to those who brought the children? When Jesus sees it, what does He think (Mark 10:14)? To whom does Jesus say that the kingdom belongs? And to whom are the children an example (Mark 10:15)? What does Jesus then do with the children (Mark 10:16)?

What does Jesus think of marriage and children? Mark 10:1–16 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that Jesus views marriage as a covenant of God, and covenant children as subjects of the kingdom of God.

In this passage, we read about two incidents in which the Lord Jesus affirms God’s valuing of marriage and children.

First, on the question of divorce, there are a couple interesting things about Christ’s answer.

There is a truth about the Mosaic civil code here (Mark 10:3-4) that we could easily miss. God gave unto Israel laws that took into account the hardness of their hearts (Mark 10:5). If you look at the parallel in Matthew 5:32, you can see part of the “hardness of heart” Jesus is talking about. Divorce wouldn’t be necessary, but there are husbands and wives who commit adultery.

Even more interesting is the theological foundation of Jesus’s teaching on divorce. He doesn’t take us to Genesis 2 first. Jesus takes us to the creation in Genesis 1. He takes us to God creating male and female in His own image (Mark 10:6). The implication is that marriage is about man being in the image of God, man being a covenanting creature of a covenanting Creator.

Only after establishing this first does Jesus take us to Genesis 2, where He twice repeats the math: 2 become 1 (Mark 10:8). This math wasn’t explicit in the text of Genesis 2, but it was obviously implied. Now, Jesus gives His authoritative explanation and application of the passage. Marriage is one man, and one woman, covenanted for life.

But there’s more! Who forms this covenant? Not just the man and the woman. The Lord is the One who joins them together (Mark 10:9). Marriage is the “covenant of our God” (cf. Proverbs 2:17). No wonder God hates divorce! The Scripture that tells us that also tells us one of God’s great purposes for marriage: to produce a godly seed, covenant children (cf. Malachi 2:14-16).

Now, the Holy Spirit ties the two subjects together again in Mark 10. Look at how serious our Redeemer is about covenant children! He is greatly displeased (Mark 10:14) with the disciples for hindering the little children of these believing parents from coming to Him.

Our Lord doesn’t just love our children because they are ours. He loves our children because they are His. Jesus points out, in Mark 10:15, that children are often better examples of believers than adults. But this isn’t even His strongest statement about them.

In Mark 10:14, Jesus says “of such” is the kingdom. These little children are kingdom citizens in their own right. They have a right of access to the King! In the end, Jesus doesn’t just touch the children as was requested. He takes them up into His arms, and lays His hands upon them, and blesses them (Mark 10:16). How much our Lord loves marriage and children!

How does your daily and weekly schedule reflect Jesus’s priority upon marriage and children?

Sample prayer: Lord, forgive us, for when we have had hard hearts, compounding one sin with another. It is dreadful that You would make peace for Israel by permitting a legal method of divorce. Forgive us, and cleanse us. Make us to treasure our own marriages and our own spouse. And strengthen us against the perversions of our generation against Your design of marriage as one man, and one woman, covenanted for life. Give us to love to give You Your own offspring, bringing to You, for Your own care, those of Your children whom You have entrusted to us. Forgive us for when we have hindered them, for this is greatly displeasing to You. Give us to treat them according to their rights as subjects to have access to their King. And make us to enter the kingdom like children as well. Thus, do with us not according to our sin, but according to Your grace, we ask through Christ, AMEN!

Suggested songs: ARP128 “How Blessed Are All Who Fear the Lord” or TPH548 “O Blest the House”

2026.09.09 Hopewell @Home ▫ 1 Chronicles 21

2026-09-09T12:24:50.306-05:00

Read 1 Chronicles 21

Questions from the Scripture text: Who stood up against whom by doing what (1 Chronicles 21:1)? So, what does David tell Joab and the leaders of the people to do (1 Chronicles 21:2)? But how does Joab respond (1 Chronicles 21:3)? What does he say that David will end up doing if they do this? Who prevails (1 Chronicles 21:4)? What does Joab report (1 Chronicles 21:5)? What doesn’t he report, and why (1 Chronicles 21:6)? Who responds in what way (1 Chronicles 21:7)? And how does David respond to this—Whom does he ask for what (1 Chronicles 21:8)? To whom does YHWH speak (1 Chronicles 21:9)? What is Gad to tell David (1 Chronicles 21:10)? What do the three things turn out to be (1 Chronicles 21:11-12)? Which does David choose, and why (1 Chronicles 21:13)? What does YHWH do, with what effect (1 Chronicles 21:14)? How (1 Chronicles 21:15)? But why and how does it stop (verse 15)? Who see the stopped Angel (1 Chronicles 21:16)? How does David now pray (1 Chronicles 21:17)? Who has sinned? But what two things does he call the people? Who commands whom in 1 Chronicles 21:18? What does Gad tell David to do? How does David respond (1 Chronicles 21:19)? Who see the angel in 1 Chronicles 21:20? How do they respond? Whom does Ornan see in 1 Chronicles 21:21? How does he now respond to him? What does David ask in 1 Chronicles 21:22? And what does Ornan offer (1 Chronicles 21:23)? But upon what does David insist (1 Chronicles 21:24)? Why? How much does David give him (1 Chronicles 21:25)? Then what does David do (1 Chronicles 21:26, cf. 1 Chronicles 21:18)? How does YHWH answer? What does YHWH now command (1 Chronicles 21:27)? And what does the angel do? So what does David continue to do, where, why (1 Chronicles 21:28)? What/where doesn’t he (1 Chronicles 21:29)? Why not (1 Chronicles 21:29-30)?

What hope do we have, when we are suffering for sin? 1 Chronicles 21 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty verses of Holy Scripture, the Holy Spirit teaches us that the hope that we may have, when we are suffering for our sin, is that YHWH’s compassions are very great.

Real agency of the devil. When we compare 1 Chronicles 21:1 to 2 Samuel 24:1, we find that it was in YHWH’s sovereign providence that Satan did this, on account of Israel’s sin. We deserve to be given over to the temptations of the devil. When we pray for otherwise, we pray for grace. When the Lord does otherwise, it is grace. So, let us not take lightly that there is an enemy of our souls, who hates us individually and the church corporately whose desire is that we would sin against God.

Real consequences of our sin. The overarching story of this passage is that indeed, YHWH’s compassions are very great (cf. 1 Chronicles 21:13) and that He was providing a place of worship more permanent and glorious than the tabernacle (1 Chronicles 21:25-29). And, in the context of Scripture as a whole, the point is that the Lord was bringing into the world a Prophet better than Gad, a Priesthood better than that of the tabernacle and temple, Mediation better than David’s, and a King better than David. But if we skip straight to these themes, we will miss that God’s grace, and God’s gracious work in the world, can never be an excuse for us for our sin. David’s sin had real consequences. David’s sin had severe consequences. 70,000 funerals in one day. How the land was filled with grief over David’s sin! Let us never misuse sovereign grace to treat sin as a small thing.

Real grace sovereign over all of it. We do not know what manner of striking is indicated in 1 Chronicles 21:7, but David evidently perceived it (verse 7). Grace gave him a soft heart to be genuinely contrite before God (1 Chronicles 21:8). Grace also sent him God’s Word in 1 Chronicles 21:9. Even before there were the three options, or the staying of the Angel’s sword, or the provision of worship that God accepted, grace was operating. When we have a soft heart to see our sin, that’s grace. When God’s Word comes and convicts us of sin but points us to God for mercy, that’s grace.

Grace makes David not only contrite about his own sin, but confident about God’s mercy. All three options are under the sovereign providence of God. The famine option seems to be rather directly done by God. But there is something about the Angel of YHWH that David perceives. He is a messenger not only of justice and vengeance, but of “compassions that are very great” (1 Chronicles 21:13). Now, this Angel is sent by YHWH, but also is YHWH Himself, into Whose hands David asks to fall. He is not only a messenger (for that is what “Angel” means), but He speaks by the prophet (1 Chronicles 21:18) just as God does. And David is exactly right; His compassions are great. YHWH relents of His own accord, and the Angel stands at the ready (1 Chronicles 21:15). The sacrifice is not in order to stop the plague, but a privilege that the Lord gives David in order to respond to the stopping of the plague. Grace gives David to see the Angel, with sword drawn (1 Chronicles 21:16). Grace prompts David to respond as Mediator for the very people who were suffering for his sin: “these sheep” … “Your people” (1 Chronicles 21:17). The sacrifice is an answer to that prayer (1 Chronicles 21:18).

We also see the effect of grace upon Ornan. Grace makes him courageous before the power and justice of God, even as his sons dive for cover (1 Chronicles 21:20). Grace gives him humility before the Lord’s anointed (1 Chronicles 21:21). Grace gives him generosity to contribute sacrificially, abundantly, even completely (“I give all”) to the Lord’s worship (1 Chronicles 21:23).

Finally, grace provides the temple ground. Here is the most expensive parcel of land in the Bible: six hundred, not of silver, but of gold (1 Chronicles 21:25). And here is a place where YHWH gives David to see that He receives the worship there (1 Chronicles 21:26-27), so that David is encouraged to offer God worship that God Himself has provided and approves of (1 Chronicles 21:28-30).

Stepping back to see the bigger picture, we see that Christ is a Mediator Who has no sin of His own. Instead of suffering for His sin, His people are blessed for His righteousness. He is the Angel of YHWH, a holy and just Avenger, but Whose distinguishing characteristic is that His compassions are great. He is a King Who is perfectly obedient, a Prophet Who announces God’s grace to us, a Priest Who brings us near to God with acceptable worship. And He gave all for that worship. And it is accepted. Hallelujah.

How have you suffered for your sin? Who else has suffered for your sin? What do you deserve for the devil to do to you? How are you resisting him? Whom has the Lord sent to you to announce His grace? How has the Lord given to you to come near to Him for worship?

Sample prayer: Lord, forgive us. For, we have given in to Satan’s incitements to trust in Your good gifts to us, rather than trusting in You Yourself, Who gave them. We know that, like Israel, we deserve to be given over to his hand. And, like David, our sin has been costly for those whom You have placed under us. So we come to You, hoping in the fact that You have placed Christ over us. For the sake of His righteousness and sacrifice, forgive us. Show that Your compassions are very great in how You deal with us. We thank You for the worship that You have purchased for us, not at the cost of six hundred pieces of gold, but at the cost of Christ’s own precious blood. For His sake, forgive us, cleanse, us and receive us, we ask in His Name, AMEN!

Suggested songs: ARP52B “From My Sins, O Hide Your Face” or TPH434 “A Debtor to Mercy Alone”

2026.09.08 Hopewell @Home ▫ Job 16

2026-09-08T00:00:00.000-05:00

Read Job 16

Questions from the Scripture text: Who answers in Job 16:1? What has he heard (Job 16:2a)? What does he call them (verse 2b)? What does he ask about their words (Job 16:3a)? And about their answer (verse 3b)? What could he do (Job 16:4)? But what would he do instead (Job 16:5)? For whom does this not seem to be working (Job 16:6)? What is the most recent affliction from the Lord (Job 16:7)? What is the ultimate effect of this (Job 16:8)? How does it feel to Job like He is treating him (Job 16:9)? How, in particular, is the lord doing this (Job 16:10)? How does Job describe his friends and their counsel (Job 16:10-11)? What does their treatment of him amount to in Job’s eyes (Job 16:12-14)? How has Job responded in his grief (Job 16:15)? With what effect upon him (Job 16:16)? Despite what condition of his heart and of his life (Job 16:17)? What does he want done with his anguish (Job 16:18)? Whom, especially, does he wish to see it and to bear witness (Job 16:19)? Who have done what (Job 16:20a)? To Whom does he look for help instead (verse 20b)? For what hope does he long (Job 16:21)? To get him through what (Job 16:22)?

What hope is there for those who cannot get comfort from others or from themselves? Job 16 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-two verses of Holy Scripture, the Holy Spirit teaches us that the only true hope that a sinner can have is Jesus Himself comforting him with the gospel of Jesus Himself as his Mediator.

Job’s friends are his most recent and greatest affliction (Job 16:1–5). Their false gospel of “do better, and you’ll be blessed” has been founded upon the false assumption of “you must be much worse than other people for this to have happened to you” and “see how wicked you are that think God would approve of you and do good to you.” They have no concept of God’s grace to forgive sinners, or God’s gracious work in sinners’ lives. Job could hear fleshly rubbish like that anywhere (Job 16:2a), and it was useless comfort (verse 2b) to the point that he wished it would just stop (Job 16:3). If the roles were reversed, he would not speak like they have (Job 16:4), but give them genuine comfort (Job 16:5).

And Job has been unable to comfort himself (Job 16:6-14). Not only is his friends’ speech failing him, but his own speech thus far has not helped him (Job 16:6). Here is a place where you may get more help than Job has, dear reader. Receive God’s Word not as you trying to convince yourself of its truth, but as the Lord Himself addressing you with that truth. If, by grace, you receive it that way, you will find that there is a great difference in the comforting power of the gospel when you receive it as addressed to you and offered to you by Jesus Himself. But, Job’s speech is not relieving his grief (verse 6a), because he is receiving his circumstances as if they are a word from the Lord, and that “word” seems to be hatred (Job 16:7-9). In fact, the switch from the singular (about the Lord, Job 16:7-9) to the plural (about the friends, Job 16:10) indicates that their gospel-less treatment of him has been fully abusive in a way that reminds us of what was done to Christ at His trial (cf. Matthew 26:67, Mark 14:65, Luke 22:63). Job views the friends and their “comfort” as weapons of judgment whom God Himself has set upon him (Job 16:11-14).

So Job’s situation has become quite dire (Job 16:15-17). The type of grief usually seen in the most intense moments has become a permanent condition for him (Job 16:15), and the grief has physically consumed him (Job 16:16). And all of this is amplified because he is not aware of any unrepented sin (Job 16:17). We must remember that this is also God’s own assessment of him (cf. Job 1:1, Job 1:8, Job 2:3).

Despite all of this, Job clings to God in gospel hope (Job 16:18-22). He insists that his grief must be answered, rather than ignored (Job 16:18), and that it is God Himself (Job 16:19) Who will see (Job 16:18a) and hear (verse 18b) it and give answer. Eliphaz, Bildad, and Zophar have been useless friends (Job 16:20a), but God will not be (verse 20b). The only conundrum is who can be so great as to plead with God (Job 16:21a), yet so lowly as to be a man’s Friend (verse 21b). Jesus Christ, the God-Man is the answer to this! For those who would cling to eternal hope in the brief, hard life of this world (Job 16:22), Jesus Christ is the only answer.

When have you felt like you were so miserable that no one else could comfort you, and you couldn’t even comfort yourself with good doctrine? What is your experience of receiving the Word as Jesus Himself addressing you with it? Why is Jesus able to be your heavenly Witness? Despite the glory of His Person, how is Jesus also able to plead with you as for His friend?

Sample prayer: Lord, we are so thankful that You have made Yourself our own witness in heaven, in the Person of Jesus Christ. Thank You for giving Him to us as our Mediator, so that He pleads with God for us as a man pleads for his friend. Since others cannot comfort us, and our own speech cannot relieve us, grant unto us to know Jesus Himself addressing us in His Word. Especially in worship, give us to know Jesus Himself addressing us in the reading, singing, praying, and preaching of His own Word. Help us in the worship, for we are small and weak. But give us to worship by grace—by what is in Jesus for us, we ask in His Name, AMEN!

Suggested songs: ARP11 “My Trust Is in the Lord” or TPH433 “Amazing Grace!”

2026.09.07 Hopewell @Home ▫ Proverbs 27:11–22

2026-09-07T00:00:00.000-05:00

Read Proverbs 27:11–22

Questions from the Scripture text: How does Solomon address him in Proverbs 27:11a? What does he tell him to do? Unto what end? What would the father be able to do then (verse 11b)? Who sees the evil, in this way, in Proverbs 27:12a? And what does he do in response? What should one take from whom (Proverbs 27:13a)? And when should one hold it, for what purpose (verse 13b)? What does the man in Proverbs 27:14a do? But with what kind of voice? And when? So, how is his blessing received (verse 14b)? What sort of experience does Proverbs 27:15a describe? As an analogy for whom (verse 15b)? How unrestrainable and uncontainable is she (Proverbs 27:16)? What does the iron in Proverbs 27:17a do? Who sharpens what of whom (verse 17b)? What does the man in Proverbs 27:18a enjoy as a consequence of what? And what does the man in verse 18b enjoy as a consequence of what? What is the face in the water like (Proverbs 27:19a)? And what is a man truly like (verse 19b)? What is never full (Proverbs 27:20a)? And what else have a desire that cannot be satisfied (verse 20b)? What are used to show the quality of what (Proverbs 27:21a)? And what else shows the quality of whom (verse 21b)? How difficult is it to get the foolishness out of a fool (Proverbs 27:22)?

What are some benefits of friendship? Proverbs 27:11–22 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that friendship guards us from harm, strengthens and sharpens us, and is a proving ground for our character.

This week’s passage (Proverbs 27:11-22) follows the same pattern as last week’s (Proverbs 27:1-10): telling us to heed a good friend (Proverbs 27:1-2, Proverbs 27:11-12), then warning us about the harm of bad friends (Proverbs 27:3-6, Proverbs 27:13-16), then giving some general truths about friendship (Proverbs 27:7-10, Proverbs 27:17-22).

First, in this case, the friend to heed is the father (Proverbs 27:11), who forewarns him of harm (Proverbs 27:12). We must not live by our own wisdom. Parents are a reminder that God gives wisdom to others for us, and especially to those over us. If we proceed and suffer, we have ourselves to blame for it.

Second, in Proverbs 27:13-16, he warns about three different sorts of harmful friends: the naïve, the inconsiderate, and the contentious. The naïve may not guard his own interests, being surety for those upon whom he cannot count, so don’t you be naïve too; require a pledge/collateral from him (Proverbs 27:13). He’s not the person to whom to entrust yourself in friendship. The inconsiderate may offer what he thinks is blessing, but it’s a curse (Proverbs 27:14), because he does not consider such things as timing and intensity of his “blessing.” The argumentative friend wears upon your soul in such a penetrating fashion that the weariness cannot be restrained (Proverbs 27:15). Verse 15 implicitly reminds us that the most important friend that a man will choose, and about whom he must heed all of this wisdom, is his wife.

Third, Proverbs 27:17-22 give important, general truths about friendship. By ourselves, we grow dull, but the companionship of a friend sharpens us again to usefulness (Proverbs 27:17). Friendship is naturally designed by God to refresh us to usefulness.

For, God has ordained for us to enjoy the fruit of the service that we render, even to a master, let alone a friend (Proverbs 27:18). In the context of a friendship passage, verse 18 cuts against the fleshly tendency to be inclined against a master, encouraging us to see him as a friend to us, given by God (cf. Ephesians 6:5–9). Friendship rewards the effort put into it.

Proverbs 27:19 indicates that what appears in the water is a reflection of a man’s face, but his heart is reflected in the sort of friend/man that he is. And Proverbs 27:21 teaches us that friendship brings out the true character of a man, just as the crucible brings out the true character of a metal. Friendship is a proving ground for character.

Proverbs 27:20 is similar to Proverbs 27:8, Proverbs 27:10. The grass is not greener on the other side. Be careful of coveting different friends, rather than the one that God has given you. When you get into the habit of looking for friends to move on to, the eye with which you do that looking will never be satisfied. This is true of covetousness in general. And in the context, it is especially true here: be grateful for, and faithful to, the friends whom God has given you.

Finally, Proverbs 27:22 reminds us of the folly of being companions with people who are in the harmful category (Proverbs 27:3-6, Proverbs 27:13-16), but whom we are hoping will change when we have them as companions. That is foolish thinking and volunteering to be harmed. Don’t take fools for your companions hoping that they will change; see grace change them first.

Of what have your parents forewarned you? How are you avoiding being naïve, inconsiderate, or contentious? How are you being careful not to have such people for your companions? How has friendship refreshed and strengthened you? How are you showing thankfulness for your friends?

Sample prayer: Lord, thank You for friendship. Please give us wisdom both in being friends and in benefitting from friendship. And most of all, thank You for giving us Christ, to be the Friend Who sticks closer than a brother. Help us by His grace, we ask in His Name, AMEN!

Suggested songs: ARP15 “Within Your Tent, Who Will Reside” or TPH520 “What a Friend We Have in Jesus”

2026.09.06 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

2026-09-06T09:52:09.184-05:00

To tune in for the Lord's Day streams, we recommend that you visit the livestream page.

2026.09.05 Hopewell @Home ▫ Ephesians 3:20–21

2026-09-05T16:53:00.095-05:00

Saturday, September 5, 2026 ▫ Read Ephesians 3:20–21

Questions from the Scripture text: What is God able to do above (v20)? How much above? According to what power? To Him be what (v21)? In what? By Whom? Unto how many generations? For how long?

By what are our prayers limited? Ephesians 3:20–21 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that prayer according to Scripture is not limited by what we ask, or even what we can think, because it is answered according to God’s pleasure and power.

God does according to what His unsearchable wisdom intends and thinks, and prayer reaches out for what God Himself has intended to do, rather than an attempt to change anything to what we would have God do for us.

So, apostolic prayer acknowledges its own limitations. It asks, as well as possible, according to Scripture, but it does not stop there. He is able to do what we ask. He is able to do what we ask or think. He is able to do all that we ask or think. He is able to do above all that we ask or think. He is able to do abundantly above all that we ask or think. He is able to do exceedingly abundantly above all that we ask or think. Here are those unsearchable riches (v8) of God’s manifold wisdom (v10)! Prayer, being made by the Spirit through union with Christ, reaches for that which takes its dimensions not from us and our thoughts, but from God Himself!

And behold how God has emboldened us to make such a request: He has already been demonstrating the power by which He will accomplish all that His wisdom has intended! This transformed Pharisee who hated Christ and the nations is now writing not to an individual but to a church that is made up not only of Jews but especially of reconciled believers from those once-alienated nations! Almighty power has accomplished redemption already in Christ. Almighty power is producing a church that will at last be perfectly glorious with the glory of God Himself, having been filled with the fullness of God (v19).

How can this happen? Because it is not only by the power of God that this is being accomplished but in the second Person of the Godhead that this occurs in the church: “by Christ Jesus” (v21). That is to say that it is by grace. Union with Christ. Christ’s worthiness as our worthiness. Christ’s power as our power.

But it is not ultimately for the glory of the church that the apostle prays, for the church is not his ultimate and highest love. It is ultimately for the glory of God that a believer must pray, since it is God who must be the believer’s ultimate love.

The apostle prays not only for the saints, but for their God and their Savior. Love issues forth in a desire before God that love’s object would receive what is good and right. And when loves object is God, it prays for His glory. Thus, it is good to end every prayer, which itself is an act of love unto God, with a petition for His infinite and everlasting glory—even as our Lord Jesus modeled for us when instructing us in prayer. Let not just our prayers, but all of our worship, indeed all of our actions, and our very lives and beings, end in His praise!

What place do your prayer limitations have in your prayers? What place does praise have in your prayers?

Sample prayer: Lord, give us to pray according to Your plan and power, so that we may do so in wonder, humility, and great confidence. By Your Spirit, make us to pray in light of Your greatness and goodness, with a sincere delight in Your glory, we ask through Christ, AMEN!

Suggested songs: ARP98 “O Sing a New Song to the Lord” or TPH425 “How Sweet and Awesome Is the Place”

How Christ Is King [Children's Catechism 68—Theology Simply Explained]

2026-09-03T23:36:47.795-05:00

Pastor walks his children through Children's Catechism question 68—especially explaining Christ’s various actions as our King.

Q68. How is Christ a king? Because he rules over us and defends us. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The lesson explores the nature of Christ's kingship by drawing parallels between His role and the earthly reign of King David. It highlights how Christ fulfills the promises made to David by gathering all believers, governing through His Word and Spirit, and establishing spiritual and civil administrations. The text emphasizes Christ's ultimate victory over Satan, sin, and death, contrasting His complete rule with David's limited successes. This kingship is characterized by both authoritative governance and protective defense for His subjects. The central message affirms that Christ rules over and defends His people in fullness.

Are You Going to Hell? [Family Worship lesson in Mark 9:43–50]

2026-09-03T00:30:00.000-05:00

What do those who are entering life do? Mark 9:43–50 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that those who are entering life are in the business of putting sin to death. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional examines Mark 9:43-50 to explain the dual nature of God's fire as both purifying for believers and condemning for the unsaved. It emphasizes that mortifying sin is not a means to earn salvation but evidence of genuine faith and the presence of the Holy Spirit. Pastor clarifies that hell involves eternal conscious punishment, described through imagery of unquenchable fire and an undying worm, representing inner agony. True sanctification is presented as a work completed by Christ, assuring believers of their ultimate glorification despite present struggles. The message calls listeners to rely on the Spirit's power to fight sin and rest in the certainty of God's preserving grace.

2026.09.03 Hopewell @Home ▫ Mark 9:43–50

2026-09-03T00:00:00.000-05:00

Thursday, September 3, 2026 ▫ Read Mark 9:43–50

Questions from the Scripture text: What should you do with even a hand that “caused” you to sin (v43)? Where is it better to go without a hand, rather than to go into hell? What never happens to the fire in hell? What never happens to their worm in hell (v44)? What should you do with even a foot that “caused” you to sin (v45)? Where is it better to go without a foot, rather than to go into hell? What never happens to the fire in hell? What never happens to their worm in hell (v46)? Where is it better to go with just one eye, rather than to be cast into hell fire (v47)? What never happens to their worm in hell (v48)? What never happens to the fire in hell? What must happen to everyone with fire (v49a)? What will happen to every sacrifice (v49b)? What must we have in ourselves (v50)? What must we have with one another?

What do those who are entering life do? Mark 9:43–50 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that those who are entering life are in the business of putting sin to death.

In this passage, there’s much of warning about hell. Remember from last week, in talking about the value of Christ’s Name, the Holy Spirit emphasized the value of little ones upon whom He has placed His Name.

In this week’s passage, Jesus continues that theme, but turning us to consider its application to ourselves. What might cause us to stumble into sin, and by that sin to stumble into hell?

There was a popular NAPARC preacher who used to say that “being homosexual doesn’t send you to hell; failing to believe in Jesus does.” But we must be careful not to be wiser than the Lord (cf. 1Cor 6:9-11). Refusing to trust in Christ is certainly a sin, and those who do so will go to hell for that sin, but they will also be going to hell for all of their other sins as well.

Hell is nothing to trifle with. It is internal (worm) and external (fire), continual, retributive punishment from God. It is not simply “getting what we want, by being far from God.” No, God is everywhere (cf. Psalm 139), and the punishment in hell comes from the glory of His presence (2Thess 1:9). He compares that to being eaten alive from the inside out, and burned alive from the outside in—forever.

Yes, the righteousness and sacrifice of Christ are bigger than all of our sin. But consider this: one sin is as bad as an eternity of hell, for hell is the proper punishment of that sin. How much, then, should we do to avoid sin—we who have been saved by Christ and love Him?!

All those whom God has justified, God will surely glorify, and is surely sanctifying. If holiness is not being produced in you, then you may be sure that you will not enter into the blessedness of God (cf. Heb 12:11–14).

So, the real question in this passage is: what are you willing to cut out of your life in order to stop sinning? Obviously, we are responsible for our own sin. “My hand made me do it” (or foot, or eye) is not a good excuse. Sin comes from the heart, not from the hand, or foot, or eyeball. And thank God for that, or else we would need to open up a triage unit for those who obeyed this passage! We cannot blame God, like Adam, “this woman that You gave me; she made me do it!”

But there are certainly situations that we choose to be in, and relationships that we choose to enter or continue that become occasions for stirring up all manner of sin within our hearts, into which situations also we commit wicked behavior.

So, we have two options for fire: purifying fire upon a life lived as a living sacrifice, or punitive fire in condemnation of a life lived for oneself. This dual use of the image of fire appears also in Matthew 3:11-12. We may not find it pleasant to endure suffering and discipline in this life, as the Lord fits us for heaven by making us holy.

But, of the two fires, that is the one that is far to be preferred. And those whose lives are living sacrifices should not be surprised when it comes. Did our Lord not suffer far more than we ever will? And has He not been comparing His suffering to ours these last several passages of this gospel?

What situational/relationship choices are you making, despite the knowledge that they lead to sin? What fire is the Lord putting you through to prepare you for glory?

Sample prayer: Lord, we confess to You our ongoing sin. Please be faithful and just, both to forgive us our sin, and to cleanse us from all remaining unrighteousness. Forgive us for when we are so earthly-minded as to indulge our desires, instead of living as those who belong to heaven and to life. Make us to be ruthless with all remaining sinfulness, we ask through Christ, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH464 “The Beatitudes”

2026.09.02 Midweek Meeting Livestream (live at 6:30p)

2026-09-02T18:26:08.895-05:00

To tune in for the Prayer Meeting, we recommend that you visit the livestream page.

His Kingdom Surely Comes [Family Worship lesson in 1Chronicles 19–20]

2026-09-02T00:30:00.000-05:00

What is good to do in YHWH’s sight? 1Chronicles 19–20 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that it is good in YHWH’s sight to establish and complete the kingdom of Christ. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional examines 1 Chronicles 19 and 20 to illustrate how God's providence advances the kingdom of Jesus Christ even amidst human betrayal, sin, and overwhelming odds. It highlights Joab's strategic reliance on divine will rather than military strength, showing that Yahweh does what is good in His sight by subduing enemies for His anointed King. The text contrasts David's historical failures with the ultimate fulfillment of God's promise in Christ, encouraging believers to remain faithful despite mischaracterization and internal church strife. Listeners are urged to serve with wisdom, diligence, and courage, trusting that God is building His church against the gates of hell. The message concludes with a call to reject discouragement and rest in the certainty of Christ's eternal reign.

2026.09.02 Hopewell @Home ▫ 1Chronicles 19–20

2026-09-02T00:00:00.000-05:00

Wednesday, September 2, 2026 ▫ Read 1Chronicles 19–20

Questions from the Scripture text: What happened in v1? What did David plan to do in response (v2)? Who said what in response to this (v3)? What did Hanun do (v4)? How did David respond (v5)? Who saw what (v6)? How did they try to deal with this (v6–7)? How did David respond (v8–9)? What did Joab see (v10)? What was his strategy for this situation (v10–12)? But what is his hope, in this strategy (v13)? How did the battle go (v14–15)? How did the Syrians respond to that (v16)? And with what did David counter (v17)? How did the battle go (v18)? With what ongoing result (v19)? What account is given of the events in 2Sam 11 (20:1–3)? What happened later (v4)? Who did what in that war? How did it turn out? What happened again in v5? Who did what in that war? What happened again in v6? Who was especially formidable? What did he do, and what happened to him (v7)? What summary does v8 give of these events?

What is good to do in YHWH’s sight? 1Chronicles 19–20 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that it is good in YHWH’s sight to establish and complete the kingdom of Christ.

There are many overlaps between the experience of the Israelites who had returned from the exile, awaiting the coming of the Christ, and the experience of Christians today, who await the coming again of Christ. They may have their genuinely loving intentions and actions misconstrued by others. They may find themselves in overwhelmingly difficult circumstances. They may endure dreadful moral failures of leaders in the church. They may experience repeated conflicts with formidable foes. This had happened before, during the reign of David. The exiles needed to learn from this for their own circumstances. And so do we.

Loving intentions misconstrued. David says, “I will show loyalty…” (v2). This word, when used of God, refers to His covenanted, steadfast love. It is a reflection of His character in the relationships of men. The accusation of the princes (v3) is extremely unjust. Perhaps you have experienced or observed similar. But, in our passage, we see that what they intended for evil, God intended for the good of expanding and exalting the kingdom of His anointed. When you, or the church, or Christ, are slandered, know that YHWH is yet building the kingdom of His Anointed.

Overwhelmingly difficult circumstances. By the middle of ch19, Israel is facing Ammon, nearby Syria, and the “Syrians” (the name can be used more broadly of people from the northeast) of the nearer half of Mesopotamia. By v16, David was facing the armies of all of Mesopotamia, indeed much of the military might of the world at the time. But it was these overwhelming circumstances that the Lord was using to make so much of the world into David’s servants (v19). And with the Syrians out of the way, YHWH was providing the Ammonites to David as an army of laborers (20:3). This is directly related to provision for the temple. When we face, or the church faces, overwhelmingly difficult circumstances, yet we may know that YHWH is establishing the kingdom of His Anointed.

Dreadful moral failures of leaders in the church. In the context of 1Chronicles, 20:1–3 looks like an explanation of how the Ammonites became lumberjacks, carpenters, and miners for the temple work (v3). And it is. But the most surprising thing about this account is what is not there. This is the same event as recounted in 2Samuel 11, which even the casual Bible student knows for David’s great sins. But, given after the return from the exile, 1Chronicles is more focused on the Lord’s continued establishing of the kingdom of His Anointed. David’s sin is not relevant; the main point is the divine determination to build the church. It is, perhaps, when leaders in the church sin, that we most need to be sure that Christ is building His church, and the gates of Hell will not prevail against it.

Repeated conflicts with formidable foes. The main features in v4–8 are how formidable is the enemy and the repetition. Again, and again, and again there was war with the Philistines. Every time, there was a giant. And, every time, the Lord’s Anointed prevailed. It may seem like the Christian, or the church, is fighting the same daunting battle over and over again. But however many times it repeats, and however formidable the foe, Christ shall finish the work that He has begun. Both in the believer and in His church as a whole!

The Lord has promised to establish the kingdom of His Anointed. Behold what He did in David’s reign, displaying the certainty and power of that promise. Even after the exile, that promise was sure. And how much more confident ought we to be, now that Christ has come! The call to faithfully serve the kingdom, even against the difficulties and disasters that threaten to discourage us, continues today.

This was the hope that Joab and Abishai shared in v12–13. They employed wisdom, they encouraged one another, they devoted themselves to the cause, and they exerted great effort. But, ultimately, their hope was, “May YHWH do what is good in His sight.” And what is good in His sight is to build the kingdom of His Anointed.

By whom have you been betrayed? What overwhelming circumstance do you face? What moral failures, in yourself or in the churches, threaten to discourage you? What daunting battle do you face again and again? What is your hope in the face of all of these circumstances?

Sample prayer: Lord, we praise You for the power and the wisdom with which You are building Christ’s kingdom. Forgive us for how discouragement, distraction, and laziness often hinder us from serving that kingdom with zeal and participating in it with diligence. Strengthen and gladden us in Him, and in the confidence that You are making all things to serve the gathering and perfecting of His church, we ask in His Name, AMEN!

Suggested songs: ARP72B “Nomads Will Bow” or TPH405 “I Love Thy Kingdom, Lord”

Legalism Attacks Gospel Hope [Family Worship lesson in Job 15]

2026-09-01T00:30:00.000-05:00

How do legalists respond to the gospel? Job 15 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-five verses of Holy Scripture, the Holy Spirit teaches us that we find that legalists respond to the gospel with accusations and arrogance. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional contrasts the gospel of grace with the self-righteousness of legalism by analyzing Eliphaz's rebuke of Job in Job 15. Eliphaz holds to a tradition of works-based righteousness that ridicules and accuses Job's gospel hope. While Eliphaz claims Job is unrepentant and condemned, whereas Job's hope is in God Who regenerates, gives faith, forgives, and makes clean. The message warns against adopting legalistic standards that demand better behavior to earn God's favor, which ultimately rejects Christ's sufficiency. Believers are encouraged to cling to Christ and trust in God's grace even when facing accusations from religious traditionalists.

2026.09.01 Hopewell @Home ▫ Job 15

2026-09-01T00:00:00.000-05:00

Read Job 15

Questions from the Scripture text: Who answers Job (Job 15:1)? What does he say that Job is not, based upon what assessment of Job’s speech (Job 15:2)? What does he say that Job can expect to come from his speech (Job 15:3)? What is his opinion of Job’s address to God (Job 15:4)? What is his explanation for such an address (Job 15:5)? What does he conclude (Job 15:6)? What further accusations does he make/imply in Job 15:7-10? What does he call the friends’ legalistic approach of doing better to earn better (Job 15:11)? How does he describe Job’s desire for eternal blessedness in God’s grace (Job 15:11-13)? How does he make part of the same point as Job, but without the same hope as Job (Job 15:14-16, cf. Job 13:15–23, Job 14:4)? What status/ability does Eliphaz claim for himself (Job 15:17-19)? What does he suggest is the explanation for Job’s troubles (Job 15:20-21)? What hope does he suggest that Job has (Job 15:22)? What does he say that Job can expect in this life (Job 15:23-24, Job 15:28-30)? How does he interpret Job’s clinging to the gospel (Job 15:25-26, Job 15:31-33)? Why (Job 15:34-35)? What is his explanation of Job’s prior prosperity (Job 15:27)?

How do legalists respond to the gospel? Job 15 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-five verses of Holy Scripture, the Holy Spirit teaches us that we find that legalists respond to the gospel with accusations and arrogance.

Eliphaz, Bildad, and Zophar have been presenting Job with a legalistic “gospel”: come clean about the unrepented wickedness that your troubles obviously expose you as covering up. Do better, in order to receive better. Job has responded by acknowledging that he has sin of which he does not know but needs God to show him (cf. Job 13:23–24), and that God is his hope of salvation even (and especially) after death (cf. Job 13:15–16), and that if anything clean is going to come out of him it would only be because God’s grace has made him into a clean thing from which clean things can come (cf. Job 14:1–4). Now we see how adherents to the gospel of “earn better” respond to the those who, like Job, believe and proclaim the gospel of grace. What we find is that like the Pharisees of Jesus’s day, or the Judaizer’s of Paul’s day, or the Papists in their response to the reformation, Eliphaz responds to Job’s gospel hope with arrogant accusations that Job is demeaning God.

Eliphaz says that Job’s speech is empty and wicked, Job 15:1-6. Like the papists who call justification of the ungodly “a legal fiction,” or legalists who call living by the gospel “pietism,” Eliphaz dismisses Job’s tortured, but true, expressions of gospel hope as empty expressions (Job 15:1-3). He is so sure that Job is dishonoring God (Job 15:4a) and failing to meditate carefully upon what he says to God (verse 4b), that he announces that Job is self-condemned by his speech (Job 15:5-6). Truly, there is a scandal to the gospel, that the Lord God would stoop down in grace, makes us right with Himself through faith, and give us to be able to draw near and plead His own gospel with Him.

Eliphaz says that Job’s speech is arrogant, Job 15:7-19. Legalists often appeal to tradition. Those who hold to meritorious and effectual human works are often the same ones who overvalue the tradition of men in their teaching. Ironically, the questions “were you made before the hills? Have you heard the counsel of God?” (Job 15:7-8) get straight to the point. Job’s doctrine does come from the God Who, before the hills ever came to be, is from everlasting (cf. Psalm 90:2).

Eliphaz takes the ancient character of his own doctrine (Job 15:9-10, Job 15:17-19) as an indication that it is “the consolations of God” Himself (Job 15:11-13). He does not seem to consider that the devil is a murderer and a liar from the beginning (cf. John 8:44, Romans 1:25). There are lies that are very old, and held by many people. But we may have more understanding than all teachers and the ancients, by meditating upon and holding to the Word of God (cf. Psalm 119:99–100).

But if you cling to God’s Word over-against the traditions of men, be prepared for those who are more humanistic to consider you both ignorant and arrogant. Yet, how little hope there is in their man-emphasizing doctrine! Amazingly, Eliphaz seems to hold to Job’s doctrine of total depravity (Job 15:14-16, cf. Job 14:4) without the hope in God’s gracious work of regeneration to make the man a clean thing by grace (cf. Job 13:15–16). You who would have your great hope in God, for life and godliness, be prepared that those who see merit and power in the works of men will consider you both arrogant and ignorant.

Eliphaz repeats that Job’s troubles condemn him, Job 15:20-28. As Job writhes in pain next to him, Eliphaz declares that this is an indication of wickedness (Job 15:20). He even suggests that Job’s fears are further proof of his unrepentant wickedness (Job 15:21-24) in which he has opposed God and knows it (Job 15:25-26). Job 15:27-28 are another zinger directly at Job. He implies that Job’s previous prosperity (Job 15:27) was a false front, and that his present circumstances, bereaved of his family and robbed of his home (Job 15:28) is indicative of his true, spiritual condition. He does not know what we do—that as he lays into the godly man in agony before him, Eliphaz does so before the face of the God Who has called Job “blameless and upright, fearing God and shunning evil” (cf. Job 1:1, Job 1:8, Job 2:3).

Eliphaz assures Job that (apart from improved performance) there can be no hope for him in this life or the next, Job 15:29-35. Now Eliphaz directly attacks Job’s hope in God. Job has not hoped for a return to prosperity in this life, hoping instead to be hidden in the grave until his redemption (cf. Job 14:4–17). But Eliphaz attacks both any hope for return to prosperity in this life (Job 15:29, probably because these are the things that are greater, in Eliphaz’s values), and Job’s hope for the wrath of God to pass at the resurrection (Job 15:30). He now tells Job, directly, that trusting in resurrection hope and eternal hope is a futile self-deception (Job 15:31) (!), because it is so “obvious” that Job is already suffering for his wickedness (Job 15:34-35) and will most certainly continue to do so (Job 15:32-33).

Sometimes, the legalistic and humanistic will say the same about those who live in gospel hope when they sneeringly call them “pietists” who hope in “pie in the sky, by and by.” Do not heed such theological and spiritual cousins of Eliphaz. By eternal, resurrection hope in Christ, cling to God, and persist in loving Him Who first loved you. In this love, obey all His commandments not because you are earning or achieving blessing, but because the God Who has counted you righteous in Christ has given you such obedience and service as the path to walk in, within which He blesses you by grace (even though He slay you!).
What are some ways in which you are clinging to Scripture over-against the traditions of men? What place does eternal, resurrection hope have in your heart and mind in daily life? Why isn’t it empty words to pray to God in gospel hope? Why isn’t it a useless “pietism” to do your works not to earn better or achieve better but merely trusting that God is gracious and will perfect your blessedness at the last?
Sample prayer: Oh Lord, how we thank You for the gospel of Your grace, that gives us the same hope as Job had of resurrection and eternal blessedness. Indeed, You have made us to know Christ as our resurrection and life, so that it is not arrogance to draw near to You through Him, but faith and hope. In and of ourselves, we who are born of woman are abominable and filthy and drink iniquity like water. But we do hope in You as our salvation. Forgive us our sins by Your grace, and make us to walk in righteousness and holiness by that grace. So receive us, as we come, through Christ, to Your throne of grace to receive grace and obtain mercy to help us in our time of need, we ask in His Name, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH433 “Amazing Grace!”

Wisdom on Friendship (1) [Family Worship lesson in Proverbs 27:1–10]

2026-08-31T00:30:00.000-05:00

How should we navigate friendship? Proverbs 27:1–10 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that humility, gentleness, discernment, and loyalty are essential to making proper use of God’s good gift of friendship. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional explores biblical principles of friendship, emphasizing the need for humility and trust in a friend's judgment. It warns against associating with those who are easily angered, jealous, or deceitfully pleasant, while highlighting the value of a friend who offers faithful correction. The text encourages believers to remain content in their current relationships rather than pursuing ambitious social elevation. Finally, it calls for loyalty to established neighbors and friends over distant relatives or new acquaintances during times of trouble.

2026.08.31 Hopewell @Home ▫ Proverbs 27:1–10

2026-08-31T00:00:00.000-05:00

Monday, August 31, 2026 ▫ Read Proverbs 27:1–10

Questions from the Scripture text: What shouldn’t we do about tomorrow (v1)? Why not? About what else should we not boast (v2a)? What should we do instead (v2b)? What are bad things to get buried under, and why (v3a)? What is worse (v3b)? What can sweep a man away (v4a)? What is worse (v4b)? What is difficult but good (v5a)? What seems pleasant but is worse (v5b)? What are painful but faithful (v6a)? What are pleasant but harmful (v6b)? What will lead to lack of appreciation for these good things (v7a)? What will lead to properly enjoying them (v7b)? What would happen to the baby bird in v8a? And what happens to the man in v8b? What tactile and olfactory sensations does v9a describe? What should give us the same enjoyment (v9b)? To whom should we be loyal (v10a)? And to whom should we go when we are in trouble (v10b–c)?

How should we navigate friendship? Proverbs 27:1–10 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that humility, gentleness, discernment, and loyalty are essential to making proper use of God’s good gift of friendship.

The vocabulary of v1–22 hold the whole together, striking the theme of counsel about friendship. The same pattern repeats twice (v1–10 and v11–22), telling us to heed a good friend (v1–2, 11–12), then warning us about the harm of bad friends (v3–6, 13–16), then giving some general truths about friendship (v7–10, 17–22).

Heed a good friend, v1–2. The friend to heed has especially been the parents. The beginning of the parallel section (v11–12) indicates this using similar language to the first part of the book (ch. 1–9). But the friend in this case (v1–2) is not specified. Humility and heeding others go hand-in-hand. Here, it is specifically with respect to praise. The “day” in v1 is described as pregnant with its events; we do not know if it is a boy or a girl or what the characteristics or successfulness of the offspring will be. So, we should have the humility not to boast about that day. Similarly, there are ways in which our friend has the perspective to know whether we are praiseworthy and whether it is an appropriate time or reason to praise us. Humility and wisdom both tell us to let another man be the one to praise us.

Spare yourself the harm of bad friends, v3–6. The imagery of what one suffers from a bad friend is vivid. Anyone who has suffered betrayal in friendship can attest to how greatly painful that is. So, v3 compares what one suffers from a hot-tempered friend to being crushed by a stone or buried under an avalanche of sand. And, v4 changes the image to a raging river, or a flood, or a tidal wave, indicating that the jealous friend, who is in it for what they can get out of you, is even more dangerous than the hot-tempered friend. Then there is the friend whose “love” does not make an appearance when you are in danger and need to be rebuked. Though we mustn’t take v5 as an excuse for a censorious spirit, it reminds us that love must not be unwilling to rebuke when required. When a friend is like a surgeon, cutting out an infection or a cancer, his wounds are kind and faithful (v6a). But there are kisses that have more to do with ingratiating themselves to you than with doing you good. Such kisses seem to say “friend,” but actually come from an enemy.

General truths about friendship, v7–10. Thinking especially about rebuke, then, it is important that we develop an “appetite” for it. If we are out of appetite, then we will not want the nourishing rebukes of our friends (v7a), but if we have an appetite for the help that God gives us by such sharpening (v7b), we will find them sweet; the soul-counsel of a man’s friend should be soothing to us like ointment to our skin, or delightful to us like perfume to our nose (v9).

Finally, our friends are a good providence of God. If we disregard those whom He has placed around us, because we are ambitious to attain a higher class or social standing, then we are like a baby bird that leaves the nest before it is ready (v8). We should be content with our divinely-appointed station in life. Similarly, we owe loyalty to those who are generational friends (v10a), and those into whose proximity providence has put us (v10c). Since this brother is “far away,” there is an implication here that he is a wealthier, or perhaps less embarrassing, option. But we must not let pride get in our way. We should establish good relationships with our neighbors, since providence has put them near us. And we should have the humility to receive their divinely-appointed help when needed.

Of course, the greatest Friend that providence has assigned to us is the Lord Jesus Christ Himself, Who laid down His life for His friends. He is the One Who sticks closer than a brother. To Him we must be loyal, and to Him we must go with every care, because He cares for us. Particularly when crushed or overwhelmed by the betrayal of earthly friends, we may find comfort, strength, wisdom, and gladness in Jesus.

Much of our life is bound up in relationships and interaction with those whom God has placed around us. Let us embrace friendship as a gift from God and heed His wisdom in it.

What good friends do you have, to whom you can leave it, if you are going to be praised? How are you in danger of being a dangerous friend? Who might be a danger to you as a friend? How is your “appetite” for the rebukes of a friend? Who is someone who has been a friend to you for generations? How is your relationship with your neighbors?

Sample prayer: Lord, we thank You for the gift of friendship. Give us humility to heed their wisdom. And give us discernment to recognize who would be a dangerous friend to us. We thank You for giving us Christ as our greatest Friend. Please give us to enjoy His friendship, and to be a friend like Him to others, we ask in His Name, AMEN!

Suggested songs: ARP15 “Within Your Tent, Who Will Reside” or TPH520 “What a Friend We Have in Jesus”

2026.08.30 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

2026-08-30T10:09:19.681-05:00

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2026.08.29 Hopewell @Home ▫ Ephesians 3:14–19

2026-08-29T00:00:00.000-05:00

Saturday, August 29, 2026 ▫ Read Ephesians 3:14–19

Questions from the Scripture text: What (v14, cf. 2:14–22) does the apostle now pick up from v1 as the reason for this prayer? What posture does he take for this prayer? What does He call God, Whom he addresses (v14b-15)? According to what does he pray that this request will be granted (v16)? With what does he pray that they will be strengthened? Through Whom does he pray that they will be strengthened? In what does he pray that they will be strengthened? What does he pray that the Spirit will do in their inner man (v17a)? In what will this root them and ground them (v17b)? What would this enable them to do, with whom (v18)? What is the thing that he prays that they will begin to know the measure (or, rather, immeasurability!) of (v19)? With what will such knowledge fill them?

For what should we pray? Ephesians 3:14–19 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that we should pray for God’s glorious intentions toward us in the gospel to be fulfilled.

Heaven has been reconciled to earth, with God making redeemed sinners the trophy in which He displays His grace even in glory to the angels (2:6–7; 3:10–11). Paul began to say “for this reason” in v1, and now he picks the train of thought back up in v14, having uncovered and displayed several more facets of this glorious, multicolored diamond of the wisdom and the grace of God.

It is the glory of this mystery that we can call God Father—not only are all of the ethnicities of believers being brought together into one family on earth, but in heaven they actually appear in glory—the same glory that was being accomplished even through Paul’s imprisonment (end of v13).

Of course, a part of the blessedness of our glorious adoption is access to the family estate, the riches of God’s glory. And it is in realizing that God is building this family that the apostle now bows his knees and requests access to the family treasure. The fatherhood of the Father. The strengthening of the Spirit. The indwelling of the Son.

It must be a great request indeed! And what is all of this being requested to do? To enable the Ephesians to comprehend (to take hold of) by experiential knowledge something that our brains can’t wrap around.

He has been reflecting upon the fact that the love of Christ goes widely through all the earth to all of its families, that the length of the love of Christ began before all things hidden in God Himself and continues for all eternity, that the love of Christ reaches down all the way to those who are dead in trespasses and sins, and that the love of Christ takes us up onto even the highest throne of the highest heaven.

How could we come to take hold of such a thing? How could we come to take hold of something that will fill us, continually, abundantly, forever? Filled with all the fullness of God! (It would be blasphemy if the Holy Spirit had not been the One to say it.) What a glorious way to say continual, abundant, and forever fullness. It is not the fullness of that which is finite but the fullness of God.

No wonder, then, that the apostle makes this great Trinitarian prayer when coming with such a request. And, how much we need to consider the great necessity and glory of the church that such knowledge must come together “with all the saints.” Shall we not bow our own knees for this?

How do we grow in the love of Christ? Who must make those activities effective? Ask Him!

Sample prayer: Lord, grant us, according to the riches of Your glory, to be strengthened with might through Your Spirit in the inner man, so that Christ may dwell in our hearts through faith. Root us and ground us in love, so that we may be able to comprehend with all the saints what is the widtha nd length and epth and height—to know the love of Christ which passes knowledge. Thus, fill us with all the fullness of God, in Christ, through Whom we ask it, AMEN!

Suggested songs: ARP119H “My Portion Is the Lord Himself” or TPH425 “How Sweet and Awesome Is the Place”

2026.08.28 Hopewell @Home ▫ Habakkuk 2:6–20

2026-08-28T00:00:00.000-05:00

Friday, August 28, 2026 ▫ Read Habakkuk 2:6–20

Questions from the Scripture text: What two things will all the people from v5 take up against the proud man (v6)? What two things bring him under woe? Who will rise up to do what (v7)? What will Babylon have done, and what will be done to them by whom (v8)? Upon whom does v9 pronounce woe? What does he think the evil gain will do for him? But what does he do to himself and his house by thinking like this (v10)? What will testify against him (v11)? Upon whom does v12 pronounce woe? Under Whose providence do those who think that they advance themselves actually proceed (v13)? What will be the end of all their efforts (v14)? Upon whom does v15 pronounce woe? What will be the outcome of their glorying in sin (v16)? What earthly/temporal instances of wrath are pictures of this (v17)? What final folly is denounced in v18–19? Why is it so ridiculous to trust in it and listen to it? Who is completely different than this? What must all do before Him?

Why shouldn’t Habakkuk fret over the apparent success of the Babylonians? Habakkuk 2:6–20 prepares us for the evening sermon on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that, despite whatever successes they may seem to have, the wicked are actually in a most unenviable condition.

From an earthly perspective, it is the peoples of the nations (v5) whom we ought to pity. But these people are the ones who will end up taking up a proverb against the proud man (Babylon) in the end (v6). Habakkuk need not fret over God’s plan to use the Chaldeans (cf. 1:5–11). They are in a most unenviable position, as the Lord’s justice stands against them.

Woe to him who takes things by force, v6–8. Though one man or nation may be more powerful than another, their power is borrowed power, and their time is borrowed time. When the bill comes due (v7), God will make the remnant of the people to plunder them (v8). All things belong, ultimately, not only to God but, under His sovereignty, to His remnant people. Don’t fret over the brute who takes things by force.

Woe to him who takes things by stealth, v9–11. This man covets “evil gain,” and he thinks to go undetected, but all creation is witness (v11). Indeed, God Himself is witness. God sees not only what is done to get the wealth, but the foolish and wicked hope that by accumulating wealth, one will put himself out of the reach of trouble (v9). One who leads according to the idea that money is a cure-all brings his family not into honor, but shame, and he sins against his own soul even more than he sins against others (v10). Don’t fret over the conspirator who takes things by schemes.

Woe to him who builds wickedly for the glory of his own name, v12–14. Babylon’s ancient beginning, Babel, is behind these three verses, and we know what came of them (cf. Gen 11:4–9). Men labor and weary themselves to establish and exalt their own name, but they will end up on the scrap heap of history, and can only accomplish the Lord’s ultimate purposes (v13). Those who operate out of such pride will be willing to commit sin to accomplish their goals (v12), but it is the Lord’s ultimate purpose that they serve: to fill the earth with the knowledge of His own glory (v14). Do not fret over the arrogant and proud who are willing to commit whatever sin they think will serve the exalting of their own name.

Woe to him who glories in sin, v15–17. Up to this point, sin was a means to an end, but here sin is its own end. He is glad to abuse whatever substance he can take, or give others, in order to silence the conscience and indulge in sin even more (v15). But the wrath of man (v17) is the smallest hint of the wrath that he will find against himself in the cup of YHWH’s right hand (v16, cf. 2Th 1:9–10). Do not envy the man who seems to take his fill of fleshly pleasure.

Woe to him who invents his own religion, v18–20. The Chaldeans’ brutality upon the nations was so lucrative that they made a religion out of worshiping it (cf. 1:15–17). But it is utter folly to trust in, or listen to, a “god” that you create (v18–19). Instead, you must trust in the uncreated Creator; and, you must keep silence before Him and listen to Him (v20). YHWH is completely other than the creature. We must humble ourselves before Him, trust in Him, and listen to Him. Do not be tempted to follow the ways of the Babylonians because they seem to have success for now. Even now, YHWH is in His holy temple; the God Who sits in the heavens laughs in scorn at the raging and plotting of the nations (cf. Ps 2:4).

So Habakkuk needs neither to fret over, nor to envy, the brute, the schemer, the worldly ambitious, the hedonistic, or the idolator. All of these are in a slippery place and shall fall all at once without remedy (cf. Ps 73:12–20). Do not fret over them; woe to them! Do not envy them; woe to them! Keep silence before YHWH in His holy temple. Trust in Him, listen to Him, and look forward, with confidence to the ultimate knowledge and praise of His glory!

Over what brute are you tempted to fret? Over what conspirators are you tempted to fret? What worldly ambitious/ successful person are you tempted to envy? Whom are you tempted to envy that take their fill of fleshly pleasure? What manmade religious practices are you tempted to think of as spiritual or instructive?

Sample prayer: Lord, thank You for reminding us that everything occurs under Your providence, and answers to Your justice. We long for the day when the wicked receive the cup of Your right hand against them, and the earth is filled with the knowledge of Your glory as the waters cover the sea. Make us to keep silence before You in Your holy temple, we ask through Christ, AMEN!

Suggested songs: ARP2 “Why Do Gentile Nations Rage” or TPH73B “Yes, God Is Good to Israel”

2026.08.27 Hopewell @Home ▫ Mark 9:30–42

2026-08-27T11:24:40.305-05:00

Read Mark 9:30–42

Questions from the Scripture text: Through where did they pass in Mark 9:30? Whom did Jesus want to know it? What three things that would happen to Him was Jesus teaching His disciples (Mark 9:31)? Did they understand (Mark 9:32)? Why didn’t they ask about it? Where did He come in Mark 9:33? What did He ask them in the house? Why did they keep silent (Mark 9:34)? Whom did Jesus call to Himself in Mark 9:35? What did HE tell them in that verse? Whom did Jesus set in their midst in Mark 9:36? What did He do with that child? When He had done this, what does He say in Mark 9:37? What does John say they had seen in Mark 9:38? What does John say that they had done? that they have But what does Jesus say not to do (Mark 9:39)? Why not—what couldn’t those who do actual miracles in Christ’s name do? What does their giving praise to Christ’s name, and God’s permitting them to do miracles in Christ’s name, show about them (Mark 9:40)? What is another way that all believers show a reward that they cannot lose (Mark 9:41)? But what if, instead of doing good to someone because he belongs to Christ, they cause one of Christ’s little ones to stumble (Mark 9:42)?

Who is the greatest? Mark 9:30–42 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that Christ is great, and we are all little ones be comparison—whose only greatness is Him Himself.

The Lord Jesus is patiently teaching His disciples that following a crucified Christ is all about glorifying that Christ through self-denying service to others.

Jesus was teaching them that it was all about His death and resurrection (Mark 9:31), while they were preoccupied with just how much it would be about them (Mark 9:33-34).

What a picture Jesus gave them—taking up a little child in His arms. When He talks about receiving one of the little children in His name, He is holding that child. Service to other Christians is for the sake of Him who treasures them and cares for them.

And this isn’t only true for those who have few years. The same principle applied to the disciples themselves (Mark 9:41). How great are they? No more than that little child. The greatness all belongs to Christ and His Name

That’s also the point about the miracles, isn’t it? If someone really did a miracle in Jesus’s name, it was only because Jesus had granted to him to be able to do it.

Today, there are sometimes very vocal “unity” people who might come to a passage like this and say, “See? We shouldn’t exclude anybody, and we should try to make everybody feel good about themselves like Jesus did for that child.”

How ironic it would be to abuse the passage this way, in light of Mark 9:31! Anyone who denies the truth about Jesus is definitely on the outside here, and in need of correction. And there is a whole lot of “not feeling good” that comes along with realizing how bad our sin is and what had to be done about it.

But we are also in danger of allowing a proper concern for precision to turn into personal hostility and even isolation. This can happen when we focus primarily upon another believer’s errors, or even worse, whether that believer is “with us.” The one to whom John referred was a believer, because their preaching was genuinely attended by the Spirit’s power.

Even when other believers are in error, or not with us, we must still value them as believers. So, how will we steer clear of the dangers in this passage? The answer is in the main theme of the passage: by keeping our focus upon the glory of Christ, treasuring and serving whomever He does!

Whom have you been treasuring and serving for the sake of Christ? Whom should you be?

Sample prayer: Lord, forgive us for how we have been obsessed about being the greatest, when You came not to be served but to serve, and to give Your life as a ransom for many. Truly, we have failed to have in us the mind that was in You. We have not preferred others to ourselves, or looked out for their interests as much as for our own. And, we have often disregarded whether we might be making little ones to stumble. Into what great danger this has put us! So, forgive us, we ask, for Jesus’s sake. And make us to be like unto Him, we ask in His Name, AMEN!

Suggested songs: ARP22C “I’ll Praise You in the Gathering” or HB435 “I Love Thy Kingdom, Lord”

2026.08.26 Hopewell @Home ▫ 1 Chronicles 18

2026-08-26T00:00:00.000-05:00

Read 1 Chronicles 18

Questions from the Scripture text: How does 1 Chronicles 18:1 relate this to God’s promise and David’s prayer from chapter 17? Whom did David attack? What did he take? Whom else did he defeat (1 Chronicles 18:2)? What did they become? And bring? Whom else did David defeat (1 Chronicles 18:3)? What did he take and do (1 Chronicles 18:4)? Who came to help them, and what did David do to them (1 Chronicles 18:5)? What did the Syrians become and do (1 Chronicles 18:6)? How did all of this happen? What did David take for what purpose (1 Chronicles 18:7-8)? Who heard what (1 Chronicles 18:9)? Whom did he send, with what, and why (1 Chronicles 18:10)? What did David do with these (1 Chronicles 18:11)? Along with what? Who else did what (1 Chronicles 18:12-13)? What did David do, in what manner (1 Chronicles 18:14-17)?

What is the significance of David’s military, economic, and political successes? 1 Chronicles 18 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that David’s military, economic, and political successes are the beginning of the fulfillment of God’s promises to him.

YHWH preserves His king. 1 Chronicles 18:6, 1 Chronicles 18:13 give the theological significance of all of these victories. It is YHWH Who is preserving David wherever He went. He is keeping His promise from chapter 17, as He both preserves David and foreshadows the kingdom of David’s Son.

One day, it will not just be Philistines, Moabites, Syrians, Edomites, Ammonites, and Amalekites, but all nations will become Christ’s servants and bring Him tribute (1 Chronicles 18:2, 1 Chronicles 18:6).

YHWH prepares His temple. In addition to giving David victories, the Lord is giving David the privilege of providing for the temple that Solomon will build.

The gold shields from the servants of Hadadezer (1 Chronicles 18:7); the large amount of bronze from the cities of Hadadezer (1 Chronicles 18:8); the gold, silver, and bronze articles that Hadoram brought with him (1 Chronicles 18:10); and the silver and gold that he brought from Edom, Moan, Ammon, Philistia, and Amalek (1 Chronicles 18:11)—all of these were for the temple. Verse 11 specifies that David dedicated these to the Lord. And 1 Chronicles 18:8 mentions the specific temple furnishings of the Sea, and the pillars, as well as other articles of bronze.

YHWH establishes David’s throne, 1 Chronicles 18:14-17. These verses are not just a clerical record of David’s cabinet. The summary in 1 Chronicles 18:14 makes it clear that this is a testimony to the justness and excellence of the administration of his government.

The Lord faithfully fulfills all His promises. He fulfilled them to David. He has supremely fulfilled them in Christ. And He will keep fulfilling them until all has been done. Not one of all His good Word has fallen to the ground. Not one ever will. And, if you are a believer, then you may rejoice to be part of Christ’s kingdom, one of His subjects, and part of the temple that He is building.

How has Christ subdued you and made you His subject? What does this mean for what you do, and how you do it? What part do you have in Christ’s building of His church? How does the certainty of His victory, success, wisdom, and justice strengthen and gladden you?

Sample prayer: Lord, You gave David victory on every side, and You are giving Christ victory through the whole of this age. Thank You for subduing us as His servants and subjects. Forgive us for how we have lived as if we are autonomous. Make us to live in obedience and loyalty to Him.

And thank You for making us to be that temple that Christ is building, as He builds His church. Forgive us for our groundless anxieties that the gates of hell might prevail against it. And, forgive us for our forgetfulness that Christ has consecrated us unto Your holy worship. We bless Your Name for the greatness and glory of King Jesus, and we thank You for forgiving us and cleansing us through Him, for which we ask in His Name, AMEN!

Suggested songs: ARP96A “O Sing a New Song” or TPH100B “All People That on Earth Do Dwell”

Hope for the Helpless [Family Worship lesson in Job 13:20–14:22]

2026-08-25T19:29:48.611-05:00

What hope can Job have in the midst of his pain in this world? Job 13:20–14:22 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-one verses of Holy Scripture, the Holy Spirit teaches us that the believer’s hope is in God Himself, Who makes us new, forgives our sins, and desires us as the work of His hands. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional explores Job's desperate plea for God to reveal his sins and cease terrifying him, highlighting the brevity and misery of human life compared to the regenerative power found in Christ. Job's hope is the believer's assurance of fellowship with God through Jesus. Pastor emphasizes that while humans cannot cleanse themselves from sin, God offers forgiveness as the ultimate refuge. Believers are encouraged to maintain their hope in God's kindness and salvation regardless of earthly circumstances. The message concludes by urging his family to live and die with faith in Christ's covering of their iniquities.