2026.07.20 Hopewell @Home ▫ Proverbs 26:17–19

Read Proverbs 26:17–19

Questions from the Scripture text: What is the man in Proverbs 26:17a doing? What is he like (verse 17b)? What does the man in Proverbs 26:19 do? What is he like (Proverbs 26:18)?

What harm is there in a little mischief? Proverbs 26:17–19 looks forward to the midweek sermon. In these four verses of Holy Scripture, the Holy Spirit teaches us that mischievous people harm themselves and others.

Having warned his son about the fool and the sluggard, Solomon closes out the warnings with a trio of people to warn about: the troublemaker, the slanderer, and the hater. Here with the troublemaker, as with the slanderer and the hater, we find that he harms both himself and others.

The busybody of Proverbs 26:17 thinks that he fixes others, but he ends up hurting himself. There will be many disputes or contentions that you observe, that really don’t belong to you. The first sort of troublemaker that Solomon identifies is the confrontational and outspoken busybody who inserts himself into such disputes. The word translated “meddles” actually means to be furious… even before either of the disputing parties “bites back” like a dog, the meddler has already harmed himself by entering into the discomfort of fury for no reason.

Of a similar spirit is the jokester of Proverbs 26:18-19. He makes himself the center of attention by stirring the pot with some sort of deception. He claims, literally, to have been “making merry,” teaching others to lighten up. He is like a madman, because he cannot discern right from wrong. 

But he is worse than the madman, because he launches his deadly weapons with more intent than the ignorant madman would. While others can clearly see what is (or isn’t) appropriate, the man in Proverbs 26:19 has a self-blinding agenda that disregards the propriety that sane people understand. Thus, he does much harm to all around him, even in the midst of contending that it’s no big deal.

Dear reader, let us watch against being the sort of person who takes it upon ourselves to fix others’ disputes, or teach them to lighten up. Let us serve others, instead, in those ways that we have been commanded, and in those offices and roles to which we have been legitimately called. 

What are some people’s disputes, in which you are tempted or prone to meddle, that really aren’t yours to solve? Whom might you be tempted to “lighten up” with some mischief or joking? How do these warnings help you restrain yourself? Whom do you know, that these verses aptly describe? How will you steer clear of them?

Sample prayer: Lord, thank You for warning us against both meddling and mischief. Make us of a humble and gentle spirit, so that we would not insert ourselves into others’ affairs in the ways that You warn about here. Forgive us our sins, and keep them from bringing much harm upon either ourselves or others. Instead, deal with us according to what Christ deserves, and make us to be more and more like He is, we ask in His Name, AMEN! 

Suggested songs: ARP1 “How Blessed the Man” or TPH400 “Gracious Spirit, Dwell with Me”

2026.07.19 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

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

Foundation for Holy Living [Family Worship lesson in Ephesians 2:11–13]

What has Christ’s reconciliation done? Ephesians 2:11–13 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christ’s reconciliation has brought us near to a holy God. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional expounds on Ephesians 2 to establish a triple foundation for believers to walk in good works. It highlights that Christians are created anew for this purpose, incorporated into the commonwealth of Christ, and bound to God through the new covenant. The text contrasts the former state of Gentiles as aliens from these promises with their current status as brought near by Jesus's blood. This theological framework provides hope and obligation, motivating believers to live out the good works prepared by God. Pastor concludes with a call to remember these truths as a help to walking faithfully.

2026.07.18 Hopewell @Home ▫ Ephesians 2:11–13

Read Ephesians 2:11–13

Questions from the Scripture text: What is the initial/primary command at the beginning of v11? What does the apostle say that they were in the flesh (v11)? What are they called? In what and how were “the Circumcision” circumcised? When they were Gentiles in the flesh, Whom were they without (v12)? From what had they been aliens? What had been their relationship to the covenants of promise? What did they not have? What were they without in the world? What are they now in (v13, as opposed to when they were in the flesh in v11)? What has happened to them, in contrast to their being far off? By what had they been brought near?

What has Christ’s reconciliation done? Ephesians 2:11–13 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that Christ’s reconciliation has brought us near to a holy God.

The apostle begins “Therefore, remember.” Since we have been created to walk in good works, there is something that we are supposed to keep in mind. Hopefulness in Christ obligates us to holiness in Christ. Christians have been brought into a citizenship with responsibilities: “Be holy, for I am holy.”

The Israelites knew this; the Lord had constituted them into a commonwealth (v12, the word means “a people held together by a common citizenship”), brought near not only to one another but especially to God in the covenants of promise.

Including the preceding verse, we are given three foundations of believers’ duty to holy living: creation (v10), commonwealth (v12a), covenants (v11, 12b). We are a people created for these good works. We are a commonwealth of people who have been separated from the rest of the world to be holy together. And we are a people who have been joined unto God by covenant, and must live as those who are bound unto Him and His holiness.

But despite this great obligation to live a life that is set apart unto God, according to the law of God, and for the glory of God, our passage will not allow us to think that we live this way in order to show our worthiness or earn anything from the Lord.

For, vv10–12a are bookended by grace. It was by grace that we were saved through faith that God gave us (v8­–9), and it was the blood of Christ (v13) that has brought us into this position of holiness from a place of alienation from God and hopelessness (v12b).

Praise be to our God of grace! And how shall we thank Him? By this life of holiness for which He has created us new in Christ Jesus, and brought us into the commonwealth of His people, and covenanted us to Himself by His promises!

What do you spend most of your time doing? What does holiness look like in that?

Sample prayer:  Lord, thank You for bringing us near to Yourself through the blood of Christ. By His grace, grant unto us to live in a way that shows that we are Your new creatures, citizens of Your commonwealth, who are bound to You by covenant. Make us to live as those who are holy, since You are holy, we ask through Christ, AMEN!

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

2026.07.17 Hopewell @Home ▫ Habakkuk 1:1–4

Read Habakkuk 1:1–4

Questions from the Scripture text: What is the prophecy called in v1? Who saw it? What was his office? What question does he ask in v2a? What has he been doing? Whom is he addressing? What is He not doing (v2b)? What, specifically, has Habakkuk cried (v2c)? What, specifically, does YHWH not seem to have done (v2d)? What six things does he say that YHWH has been making him to see (v3)? What conclusion has he drawn about the law (v4a)? And about justice (v4b)? Why—what do the wicked do (v4c)? With what effect (v4d)?

What should a believer do, when his experience of God’s providence is too heavy for him? Habakkuk 1:1–4 prepares us for the evening sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that we should cry out to God Himself.  

How long? Why? These are questions that believers who experience life in this world end up asking. There are many things that we encounter that seem inconsistent with what we know of God’s character and Word. What Job personally experienced, in an extreme instance of this, Habakkuk is experiencing with respect to the people of God as a whole.

God Himself has asked the question “How long?” even though He obviously knows the answer. “How long do you refuse to keep My commandments and My laws?” (Ex 16:28). “How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them?” (Num 14:11). There, the Lord confronts Moses with the peoples’ sins that are incompatible with God’s Word and character.

This is why Habakkuk’s prophecy is called a “burden” (v1), literally “a weight.” In the midst of God’s plan of redemption, weighty experience casts us upon the Lord. The theme of Habakkuk, through the dialog with God in chapter one, the woes of chapter two, and the psalm of chapter three, is learning to persevere in trusting and enjoying God, even in the absence of all situational comfort and encouragement.

Habakkuk isn’t doubting God like many skeptics who ask these questions, nor is he doubting his own assurance. In his inability to reconcile what he experiences, with the surer knowledge of the character and word of God, Habakkuk cries out to God Himself.

It is God Himself that he needs. It is God Himself that we need. The people of Judah have the Word of God, the law, but it is stunned/paralyzed (v4a). It is the same word as what happened to Jacob’s heart in Gen 45:26. The people of Judah have God-given authorities, but the judgments are ineffective (v4b).

One thing that life in this world certainly teaches us is that we must have God Himself acting, not merely the other good provisions that He gives us. Even with those things, the transition from Josiah to Jehoahaz and Jehoiakim, find Judah filled with the three pairs of evils in v3: iniquity and toil, plundering and violence, and strife and contention.

Habakkuk cries out in the singular, but the Lord will answer in the plural (“Look,” in v5, is plural). He will teach His people as a whole the humility and faith, by which He brings us through to joy. As God answers Habakkuk’s questions, Habakkuk will become more perplexed, before he finds his footing in the character of God Himself. From this passage, we learn to cry out to the Lord Himself, when our experience of His providence is too heavy for us.

What circumstances in your life are too heavy for you? What, in the condition of the nation or the church, is too heavy for you?

Sample prayer:  Lord, how long will we cry out, and it does not seem as if You are doing anything? But we know that You are working, and that Your work is good. Give us to humble our understanding before You and persist in crying to You, trusting You, and even rejoicing in You, we ask through Christ, AMEN!

Suggested songs: ARP80 “Hear, O Hear Us” or TPH131B “Not Haughty Is My Heart”

Almighty Savior for All People [Family Worship lesson in Mark 7:24–8:10]

Whom does Jesus save? Mark 7:25–8:10 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-four verses of Holy Scripture, the Holy Spirit teaches us that Jesus is an abundant Savior for a multitude from all the nations. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional explores Jesus's ministry in Gentile territories to demonstrate that He is the Savior for all nations, not just Israel. Through the accounts of the Syrophoenician woman and the healing of the deaf man, the text highlights how Christ fulfills Old Testament prophecies by extending grace and power beyond Jewish boundaries. The feeding of the four thousand further illustrates His abundant provision and the profound spiritual hunger that He gives even Gentile sinners. These events collectively affirm that Jesus does all things well, fulfilling every promise regarding His role as Mediator and Redeemer. Believers are encouraged to trust in His complete sufficiency and prioritize nearness to Him above physical comfort.

2026.07.16 Hopewell @Home ▫ Mark 7:24–8:10

Read Mark 7:24–8:10

Questions from the Scripture text: Into what region did Jesus go in Mark 7:24? What couldn’t He do? Why not—who found Him (Mark 7:25)? What ethnicity was the woman (Mark 7:26)? What did Jesus imply about her in Mark 7:27? Did she deny it in Mark 7:28? How did she respond? What does Jesus say is a result of her response in Mark 7:29? What did the woman find when she went home (Mark 7:30)? To what region does Jesus then go in Mark 7:31? Interestingly, in this Gentile region, what does He say in Aramaic in Mark 7:34? In addition to regaining his hearing, what other miracle does the man in Mark 7:35 experience? What does He command them in Mark 7:36 (something He usually commands in Jewish territory)? What do people say about Him in Mark 7:37 (that demonstrates that though Gentiles, they had Messianic expectations)? What size multitude had Jesus gathered now, even in this Gentile territory (Mark 8:1)? What did Jesus have on the multitude in Mark 8:2? How long had they stayed with Him, even without food? Why would some of them have passed out on the way home, if He sent them away to eat (Mark 8:3)? Why didn’t the disciples think they had any other options (Mark 8:4)? How many loaves did they have (Mark 8:5)? What did Jesus command the multitude to do in Mark 8:6? What two things does Jesus do with the loaves before giving them to the disciples? What else did they have (Mark 8:7)? How much did these people who hadn’t eaten for three days eat (Mark 8:8)? How many, of what size baskets of leftovers, did they take up? How many had eaten? To what (Jewish) region did Jesus now go (Mark 8:10)?

Whom does Jesus save? Mark 7:25–8:10 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-four verses of Holy Scripture, the Holy Spirit teaches us that Jesus is an abundant Savior for a multitude from all the nations. 

Jesus goes into Gentile territory and shows that He is making for Himself children from among the Gentiles too.

First, we find Him in Tyre and Sidon (Mark 7:24), coastal trade-port cities with terrible reputations for wickedness. In fact, these cities often find themselves targets of condemnation in the Minor Prophets, and even appear in Jesus’ pronouncements against the Jewish cities on Galilee.

There, a woman somehow finds out that He is there and comes to ask Him to save her daughter from the control of a demon (Mark 7:25-26). The woman is a Gentile, and Jesus basically says, “Don’t you know that I’m a Jewish Messiah Who came to a Jewish nation?” (Mark 7:27). In fact, His word picture for her and her daughter is “dogs” as opposed to “children.” However, this woman’s love for her daughter, and faith in Christ, foster a humility that doesn’t take offense at this but rather insists that Christ has more than enough grace for all—even unclean Gentiles (Mark 7:28). Jesus recognizes this and tells her that her daughter has been healed (Mark 7:29-30).

Jesus moves on to the Decapolis (Mark 7:31)—a region populated by Gentiles and Samaritans, but we find in Mark 7:37 especially that there are many here expecting the Christ. He was prophesied to make the deaf to hear and the mute to speak (cf. Isaiah 35:5–6), and here Jesus does both in one case (Mark 7:32-35). Those who are expecting Isaiah’s Messiah say, “He has done all things well” (Mark 7:37). 

And He has, dear Christian. He has fulfilled every prophecy and completed every task of the Messiah. He is a victorious and complete Savior. You may cling to Him with absolute confidence!

The final episode may be the strongest statement that Christ is every bit as much a Messiah for the Gentiles as for the Jews. The Jews had recognized whom He was claiming to be, when He fed a multitude in the wilderness. Now, there is a multitude who are willing to stay with Him without food for three days (Mark 8:2, their willingness a small miracle in itself), but this multitude is Gentile. What does He do? Reproduce the wilderness feeding, still with seven large baskets left over (Mark 8:8). Jesus is a more-than-abundant Savior for the whole world!!

Have you ever wondered if Jesus is a Savior for you? What’s it look like for you to cling to Him, even if you’re not “in”? What does it look like to cling to Him, even when difficult or inconvenient? How much is He able to save you?

Sample prayer:  Lord, thank You for reminding us that Jesus is saving people who are not yet part of His church. Thank You for reminding us that He is an abundant Savior for as many as come to Him. Forgive us for when we are reluctant or hesitant to come to Him. Make us like those four thousand Gentiles, Who stayed with Him three days, even though they had no food. Make us hunger and thirst for Him, more than for bread or any other earthly good, we ask in His Name, AMEN!

Suggested songs: ARP23B “The LORD’s My Shepherd” or TPH273 “Break, Thou, the Bread of Life”

2026.07.15 Midweek Meeting Livestream (live at 6:30p)

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

2026.07.15 Hopewell @Home ▫ 1 Chronicles 13

Read 1 Chronicles 13

Questions from the Scripture text: With whom did David consult (1 Chronicles 13:1)? To whom did David defer (1 Chronicles 13:2)? In a decision to send whom? With whom else? To whom” with what message? What did he propose to bring back (1 Chronicles 13:3)? What hadn’t been done since when? Who said that they would do so (1 Chronicles 13:4)? Why? Whom did David gather (1 Chronicles 13:5)? To bring what from where? To where did they go up (1 Chronicles 13:6)? In what territory? To bring Whose ark? Where does He dwell? What is proclaimed there? How did they carry it (1 Chronicles 13:7, cf. Exodus 25:14)? Who did what, while this was happening (1 Chronicles 13:8)? But what happened, where (1 Chronicles 13:9, cf. Numbers 4:15)? And how did YHWH respond (1 Chronicles 13:10)? Why? But how did David respond immediately (1 Chronicles 13:11)? And long-term (1 Chronicles 13:12)? So, what did he do instead (1 Chronicles 13:13)? And what did YHWH do (1 Chronicles 13:14)?

What is it like to be in the presence of a holy God? 1 Chronicles 13 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that it is joyous, dangerous, and blessed to be in the presence of a holy God.  

It is joyous to be in the presence of a holy God. There was joy in Israel (cf. 1 Chronicles 12:40)! And David, and all Israel, knew that this joy was from YHWH, and should be enjoyed in the presence of YHWH (1 Chronicles 13:1-4). After all, He has made his presence known, and proclaimed His Name, especially upon the cherubim on top of the ark (1 Chronicles 13:6, cf. Exodus 25:22, Psalm 80:1). But the ark was still in Kirjath Jearim (1 Chronicles 13:5). So, David and all Israel agree together to bring it up. 

It is dangerous to be in the presence of a holy God. Sadly, however, they do it according to their own ideas (1 Chronicles 13:7-8), instead of according to God’s Word (cf. Exodus 25:14). We can sympathize with Uzza. He sees that the ark is about to fall into the dirt (1 Chronicles 13:9). But, just as they hadn’t heeded Scripture about how to transport the ark, so also they didn’t heed Scripture about what would happen if he touched the ark (cf. Numbers 4:15). 

In our natural minds, we think that dirt is dirty, and the ark shouldn’t touch it. But there is nothing more dirty than sin, or a sinner who sins. Like the Pharisees and Scribes in Mark 7:1–23, we do not naturally realize that what is truly unclean is man’s heart, from which proceed so many unclean things. Much better for the ark to hit the dirt than to be touched by Uzza! 

We may know that it is joyous to be in the presence of a holy God, and then be careless about how we come into that presence, or what we do in that presence. But, by those who come near Him, He must be regarded as holy (cf. Leviticus 10:3). We must come near, only in the way that He has commanded. Because to come near in the way that He has commanded, is really to come near in the Lord Jesus Christ, Whom He has provided! And to come near in our own way, according to our own ideas and our own wisdom, is like putting the ark on the cart, or catching it with our hands. We don’t even realize how we are undervaluing the holiness of God, and how dangerous this is.

It is blessed to be in the presence of a holy God. David’s reactions of anger and fear are understandable, but a true grief. When the Lord had executed Nadab and Abihu for similar offense, Aaron held his peace at Moses’s explanation. But David becomes angry (1 Chronicles 13:11). When the Lord had executed Nadab and Abihu, the next several chapters of Leviticus deal with distinguishing between clean and unclean, followed by God’s own solution (cf. Leviticus 16) for consecrating the worship of Israel. But David simply becomes afraid and gives up (1 Chronicles 13:12-13). We mustn’t do this with the Lord. Instead, we must do according to His Word. 

By the blessing of a Philistine(!) from Gath(!), 1 Chronicles 13:14 drives the message home that the dangerous presence of God is more than worth having. We must come to Him through Christ, Who atones for us and cleanses and consecrates us. But we must come to Him! He is all joy and blessedness. “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful” (Hebrews 10:22–23).

When have you had joy in the presence of the Lord? How does your recourse to the gospel rightly respond to the danger of worship? How does your desire to do all, only, as Scripture says, rightly reflect the seriousness of worship? What use are you making, in your conscience, of God’s provision of Christ for your drawing near to Him?

Sample prayer: Lord, thank You for showing us how joyous it is to draw near to You. Forgive us, for when we have not been eager to do so. And, thank You for showing us how dangerous it is to draw near to You according to our own desires, our own ideas, and our own wisdom. Forgive us for when we have been careless about coming to You in these ways. And thank You for showing us how blessed it is to be in Your presence. Grant that we would make full use of Your provision of Christ, to draw near to You in Him, and to be blessed by You in Him, we ask in His Name, AMEN!

Suggested songs: ARP15 “Within Your Tent, Who Will Reside” or TPH406 “Jesus, with Thy Church Abide”

Desperate for Mediatorial Grace [Family Worship lesson in Job 9:27–10:22]

What is Job’s biggest concern? Job 9:27–10:22 prepares us for the opening part of public worship on the coming Lord’s Day. In these thirty-one verses of Holy Scripture, the Holy Spirit teaches us that Job’s biggest concern is that, while he had been hoping for mercy through a Mediator, it does not seem to him that he actually has this with God. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional explores Job's desperate transition from addressing his friends to directly pleading with God, highlighting his fear that he is being judged by strict justice rather than grace. It emphasizes Job's longing for a Mediator who can bridge the gap between humanity and the holy and just God, contrasting this need with Bildad's insufficient advice to simply improve one's behavior. Pastor applies Job's anguish to the terror believers may feel when their assurance of salvation is shaken by suffering or doubt. Rather than offering false comfort, the text encourages genuine wrestling with God, pointing to Christ as the ultimate Mediator who lays His hand on both parties. The message concludes with a call to rely on sovereign grace and the finished work of Jesus rather than personal merit or outward appearances of piety.