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

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]

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

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)

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]

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

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]

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

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]

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

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”