The Fellowship of the King [Family Worship lesson in Song of Songs 1:12–14]

In what manner is the church sanctified? Song of Songs 1:12–14 looks forward to the evening sermon on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that the church is sanctified through mutually delighted fellowship with her beloved Lord. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio: The passage reveals a profound spiritual intimacy between the believer and Christ, portraying divine nourishment not as mere instruction but as shared fellowship at the King’s table, where both parties delight in one another. Central to this communion is the mutual exchange of fragrance—Christ’s sweetness drawing forth the believer’s offering of devotion, and the believer’s heart finding its deepest joy in being sweet to Christ. The imagery of myrrh, henna, and En-Gedi underscores Christ’s abundant, life-giving sweetness and the transformative power of His presence, turning every aspect of life into a place of delight. This relationship is not merely intellectual, but deeply personal, calling the believer to cherish Christ as the most intimate, enduring, and treasured reality—held close like a bundle of myrrh persistently held between the breasts. The passage affirms that spiritual growth occurs through abiding fellowship, where knowing Christ becomes the very means of becoming like Him, sustained by the Holy Spirit’s grace.

2025.10.31 Hopewell @Home ▫ Song of Songs 1:12–14

Read Song of Songs 1:12–14

Questions from the Scripture text: Who is where in Song of Songs 1:12a? What sends forth what (verse 12b)? Whose? Who is what (Song of Songs 1:13a)? To whom? Whose is He? Where is it (verse 13b)? How long? What else is He (Song of Songs 1:14a)? Where (verse 14b)?

In what manner is the church sanctified? Song of Songs 1:12–14 looks forward to the evening sermon on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that the church is sanctified through mutually delighted fellowship with her beloved Lord.

The bride has recognized deficiencies in herself ( Song of Songs 1:5-6), and she has looked to the Bridegroom, her Beloved, the King, to be the One Who resolves those things—particularly by feeding her (Song of Songs 1:7). So far, the image of how He would feed her has been one that is very protective and tender and generous and kind and watchful, that of a Shepherd with His flock (Song of Songs 1:8).

But the image of the feeding changes now. The Lord doesn't just govern us and protect us as One Who is infinitely greater than we are, and Who is taking care of His little creatures. Those things are all true. And that is represented here in the fact that He is referred to now not only as Shepherd, but even as King. It is in fellowship with Himself that the Lord provides for His people, feeds His people, nourishes and grows us. He feeds us at his table.

Now, this is important for how you read the Bible and how you seek to grow, how you seek to be sanctified, that it's not just a function of learning things and getting better at things. When you read your Bible, and when you listen to preaching and when you meditate upon the word, you should do so as someone whose heart is being lifted up to Him, in fellowship with Him. 

And there's a reciprocation here. You remember the fragrance of His Name, when she's giving some of her first descriptions of him back in Song of Songs 1:3. Now, His love for His bride makes her to know that she is pleasing to Him; her spikenard sends forth now to Him (Song of Songs 1:12). We are pleasing to Him, and we should love to please Him: being pleased to be pleasing to Him. 

And reciprocation continues in these verses, for not only does the bride's spikenard sends forth its fragrance to Him, but He also is a bundle of myrrh (Song of Songs 1:13)—again, a different kind of fragrant perfume. And here, not just a small amount, but an abundance. It's not just a sprig of myrrh or a blossom of myrrh, it's a bundle of myrrh. Similarly, the cluster of henna is an abundance (Song of Songs 1:14). Not only is there abundance and sweetness and pleasantness in the cluster of henna, but the Lord's presence to us makes everything pleasant. It turns his banquet table into the vineyards of En-Gedi. 

It's the King Himself that makes everything pleasant. He brings fellowship and sweetness and delight to us wherever we are, when we come and have fellowship with Him. The name changes from the King in Song of Songs 1:12 to “my Beloved” in Song of Songs 1:13 and “my Beloved” in Song of Songs 1:14. Without losing the glory of His greatness, we ought to have very close, very intimate, very near fellowship, very sweet fellowship. 

Finally, note the “to me” in Song of Songs 1:13, and the “to me” in Song of Songs 1:14. There’s not just recognition about Him here. There is appropriation, experiencing for oneself—taking that which you know to be true about Him generally as something that is experientially true to you personally. “A bundle of myrrh is my beloved TO ME … my beloved is TO ME a cluster of henna.”

When you think about those things that are sweet to you, and those things that are pleasant to you, that which is most sweet to you should be He. That which is most pleasant to you should be He. 

This is why the bundle of myrrh, representing Him, “lies all night between my breasts” (Song of Songs 1:13). She holds Him dearly. She holds Him persistently. That which she would hold closest, and would be most reluctant to let go, the last thing that she would ever give up, would be the King, her Beloved. Christ should be to us, the One Whom we would hold closest and even to our very heart. For her to hold the myrrh in between her breasts, is to hold Him as dear and close as possible. 

And she does not just make a beginning of holding Him dear and holding Him close, but all night. It is a common problem in our walk with the Lord that we would make a beginning of holding dearly to Him, but then grow cold towards him.  “All night” in the poetry here teaches us that we must seek from the Holy Spirit the grace to make us treasure the Lord Jesus like this, and the further grace to make us persist in that treasuring.

This image of reciprocal delight in sweet table fellowship is more than just an image. The Lord Jesus actually brings us to His table week by week to delight in Him, and to enjoy His delighting in us, at the Lord’s Supper. In His Word, He feeds us upon Himself. And in His sacrament, He feeds us upon Himself. This is how He remedies the deficiencies in His Bride: mutually delighted fellowship with Himself.

How are you seeking to be delightful to Christ in your fellowship with Him? How are you delighting in Him?

Sample prayer:  Father we thank You for this song, because we thank You for Your Son, and Your glorious and good design and for how we grow by the grace and by the knowing of the Lord Jesus. So, give us to know Him in the ways that are described in these images, in these three verses, we ask in His Name, AMEN!

 Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH471 “The Sands of Time Are Sinking”

Benefits and Flaws of Kings [Family Worship lesson in Ecclesiastes 8:1–14]

How are earthly authorities a solution to some of the challenges of a fallen world? Read Ecclesiastes 8:1–14 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that God has given earthly authorities to restrain some of the effects of sin, and to remind us that He ultimately answers all sin. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio: The devotional affirms that godly rulers are a divinely ordained gift that mitigates the chaos of human sin, yet remain inherently limited. While wise kings, who uphold justice and discern timely judgment, bring order and restraint, their power is finite—unable to control the spirit, death, or God’s providence. The greater danger arises when rulers are wicked, failing to execute judgment swiftly, which emboldens sin and creates a false sense of impunity. Ultimately, earthly outcomes are fleeting and often unjust, but God’s final judgment ensures that the righteous will prosper and the wicked will not endure, as their days are but a shadow. Therefore, believers are called not to place ultimate hope in any human authority, but to trust in God’s sovereign justice, knowing that temporal injustices will be rectified in His eternal reckoning.

2025.10.30 Hopewell @Home ▫ Ecclesiastes 8:1–14

Read Ecclesiastes 8:1–14

Questions from the Scripture text: What sort of man does Ecclesiastes 8:1 commend? What effect does his wisdom have upon him? Whom does Ecclesiastes 8:2 say to obey? Why? Against what two things does Ecclesiastes 8:3 warn? What does the king’s word have (Ecclesiastes 8:4)? How great is his power? What happens to whom in Ecclesiastes 8:5a? What does the wise man’s heart understand (Ecclesiastes 8:5-6a)? Against what does this timing and judgment mitigate (Ecclesiastes 8:6b)? What limitations are there to the king’s timing and judgment in Ecclesiastes 8:7? What other limitations are there upon the king, and all men (Ecclesiastes 8:8a–b)? Who else are unable to overcome this (verse 8c–d)? What sometimes happens to those in authority (Ecclesiastes 8:9)? What sometimes happen with the wicked (Ecclesiastes 8:10)? What is the effect, when they are not made into a warning for others (Ecclesiastes 8:11)? But with whom will it actually be well (Ecclesiastes 8:12)? Why won’t it be well with the wicked (Ecclesiastes 8:13)? What is sometimes the case on the earth (Ecclesiastes 8:14)?

How are earthly authorities a solution to some of the challenges of a fallen world? Ecclesiastes 8:1–14 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that God has given earthly authorities to restrain some of the effects of sin, and to remind us that He ultimately answers all sin.

In the last portion of chapter 7, Solomon was wrestling with the doctrine of total depravity. In this world, there is a limited but beneficial solution to the sinfulness of man in the godly authority of a king (Ecclesiastes 8:1-6). The problem is the king is not God (Ecclesiastes 8:7). He cannot rule over matters of the spirit (Ecclesiastes 8:8). He does not have in his hand the ultimate power of death and judgment. So even the wise and godly kings, even the solution of having a wise or godly king is very limited. And it's not only limited by the finitude of an earthly king. But the other limitation is that kings are often wicked (Ecclesiastes 8:10--14). 

God is the one who has established authority. He's the one who's set kings over you (Ecclesiastes 8:2), and especially if he's given you this wise king who the sternness of his face is changed by genuine wisdom, by the fear of God (Ecclesiastes 8:1). What a blessing that is. And so you submit in the first place because you have an oath to God in your submission. Whether or not you swore an oath to God, it's implied because he's the one who has set the king over you. And so you have to keep the king's commandment because God set him over you.

Secondly, all authority is beneficial to some extent. Our wickedness and the chaos of every man ruling himself is so bad that even hard and wicked authority does have some benefits. But if God gives you a wise king, how much better even! He said, do not be hasty to go from his presence. Ecclesiastes 8:3 is still talking about the wise king. Do not take your stand for an evil thing, for he does whatever pleases him. And if it's a wise king, what pleases him is going to be to punish you. Especially if the “Him” in this case (as may likely be) is not the earthly king, but God.

So you have the wise king, he's doing what pleases God (Ecclesiastes 8:3); he's maintaining his authority (Ecclesiastes 8:4-5); he is discerning about the right timing of things and the right way to do them (Ecclesiastes 8:6). He understands from God that there's appropriate times for particular things and appropriate decisions to be made according to the wisdom of God and the righteousness of God, which are especially opened to us, of course, in the word of God. Having a wise king, wise authority is a great blessing. And whether we're talking about over a nation or over a household, having governing authority in which the authority is maintained, and God is pleased, and His word governs the right timing of things and the right judgments or decisions of things. This significantly mitigates the experience of misery in a fallen world, in a sinful world. Even as sinfulness and misery increase (Ecclesiastes 8:6b), yet God in His mercy by this gracious gift of authority and especially wise authority, godly authority, mitigates against sin and misery. What a blessing that is.

And yet, It is limited. Even the wise and good king can only go so far. He does not know what will happen, so who can tell him when it will occur (Ecclesiastes 8:7)? So there are times and judgments that belong to him (Ecclesiastes 8:5-6), but then there are times and judgments that come in God's providence. He doesn't know what will happen, and he doesn't know when it will happen. This is similar to the secret things belong to God, but the revealed things are for us and for our children (cf. Deuteronomy 29:29). In the revealed things, a wise and godly king is a great blessing. But the revealed things are not the only things. There are the secret things. And even a wise and godly king is only a very limited solution.

For instance, no one has power over the spirit to retain the spirit (Ecclesiastes 8:8a). He can't issue a decree that everyone will be righteous. The actual condition of the soul belongs to God. And the king is unable to perpetually extend the life of the righteous. No one has power over the day of death (verse 8b). Thankfully, the wicked do not extend their lives either (verse 8c–d). That power belongs neither to wickedness nor to righteousness; it belongs to God himself. 

And a final limitation for the wise king (before we get to the wicked king_ is that a wise king may have a wicked people in which case his reward for his wisdom is grief and pain of his own (Ecclesiastes 8:9), and even sometimes to be assassinated, to be killed. The godly sometimes are killed by the wicked because they're godly.

Beside the other limitations of even the wise king, one of the limitations of earthly authority is that most authority is wicked or has been wicked, even among God's people. They do not sufficiently punish the wicked, so that their name is not made infamous (Ecclesiastes 8:10). What's the first harm of having wickedness and authority? They don't punish the wickedness that is under them. And since they don't execute sentence against an evil work speedily, the beneficial restraining effect of godly authority on the hearts of sinners is not enjoyed (Ecclesiastes 8:11). Evil men are going to do what they can get away with. If God gives godly authority in order to keep them from getting away with it, so that it restrains the wickedness that is coming from the internal heart of the evil man, that's a great benefit. But if the civil magistrate does not execute speedy sentence upon those who do wickedly, then those who have the internal wickedness lose the external restraint and wicked behavior runs rampant.

The solution isn't in the judgment seat of the earthly magistrate. It's in the judgment seat of God (Ecclesiastes 8:12). No one ultimately gets away with their sin. The longest life in this world is but a shadow (Ecclesiastes 8:13), and the judgment seat of God is not going to miss anything. So, do not be lulled into a false sense of being able to get away with sin, just because earthly authorities aren't punishing it, or because God might not kill them for a few more years of this life, which is such a brief and passing shadow. Do not be fooled by the patience of God. The patience and forbearance of God are meant to lead you to repentance (cf. Romans 2:4). Not for you to say, look, you can do sinful things and get away with it. No. The wicked store up wrath against themselves for the day of judgment (cf. Romans 2:5). None of that wrath is lost. It's all stored up and it will all be meted out, executed.

So there is a vanity which occurs on earth that there are just men to whom it happens according to the work of the wicked, and there are wicked men to whom it happens according to the work of the righteous (Ecclesiastes 8:14). Earthly results are temporary, and it may seem that it's out of balance, but don't be fooled by it. This also is vanity. It's mist that's going to be burned off in a moment

So, in a world full of depraved sinners, authority is a gift from God for the restraint of sin. Godly authority is a very good gift from God. But it is a limited gift from God. It cannot govern the spirit. It cannot determine or change or overrule divine providence and the secret things that belong to the decree of God. Even the godly authority may govern to his own hurt. And the greatest limitation is how harmful ungodly authority is, particularly in failing to restrain our sin—perpetuating the illusion that you can get away with sin.

How might your view of authority need to be improved? How are your specific earthly authorities being used by God to mitigate the effects of sin? What are you tempted to trust earthly authority to do, that really belongs only to God? What do you need to remember, when it seems like the wicked are “getting away with it”?

Sample prayer:  Lord, forgive us for how we have not made proper use of the gift of authority. We have not submitted to those whom You have set over us. And, at other times, we have trusted in the government as if it were God. Forgive us for thinking and acting as if the wicked could get away with their sin. Make us to see Your kindness and patience, and grant that we would respond with repentance, we ask through Christ, AMEN!

 Suggested songs: ARP72 “God, Give Your Judgments to the King” or TPH72A “O God, Your Judgments Give the King”

Holy Times of Rejoicing [Family Worship lesson in Deuteronomy 14:22–16:7]

How was Israel to keep God’s prescribed holy time? Deuteronomy 14:22–16:17 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty-eight verses of Holy Scripture, the Holy Spirit teaches us that we are to keep divinely consecrated time by worship that rejoices in the Lord, before the Lord, for His goodness to us in creation and redemption. (click here to DOWNLOAD mp3/pdf files of this lesson) This passage presents a comprehensive framework for consecrating time and resources to God, rooted in gratitude for creation and redemption. The recurring emphasis on remembering Israel’s deliverance from Egypt and the inclusion of the vulnerable—Levites, foreigners, widows, and orphans—reveals that holy time includes imitation of divine kindness. Though the specific rituals have been fulfilled in Christ, the principles endure: the Lord’s Day is to be a sacred time where believers gather to delight in God and extend His mercy to others.

2025.10.29 Hopewell @Home ▫ Deuteronomy 14:22–16:17

Read Deuteronomy 14:22–16:17

Questions from the Scripture text: What must they do with the increase of their grain (Deuteronomy 14:22)? When? Before Whom shall they enjoy it (Deuteronomy 14:23)? Where? What if it is too far (Deuteronomy 14:24-26)? Whom should they not forget (Deuteronomy 14:27)? How often must they do what in Deuteronomy 14:28? For whom (Deuteronomy 14:29)? How often are they to do what else in Deuteronomy 15:1? What details govern this (Deuteronomy 15:2-3)? What extraordinary circumstance might alter this (Deuteronomy 15:4)? When/how (Deuteronomy 15:5-6)? What mustn’t they do with the poor (Deuteronomy 15:7-9)? What must they do (Deuteronomy 15:10)? Why (Deuteronomy 15:11, cf. Deuteronomy 15:4)? What must be done every seventh year (Deuteronomy 15:12)? In what manner (Deuteronomy 15:13-14)? Why (Deuteronomy 15:15)? How might things be between them and their slaves (Deuteronomy 15:6-18)? What must they do with the firstborn males of their animals (Deuteronomy 15:19)? Before Whom (Deuteronomy 15:20)? Where? When mustn’t they do this (Deuteronomy 15:21)? What may they do with the defective firstborn (Deuteronomy 15:22)? With what additional requirement (Deuteronomy 15:23)? What month are they to keep (Deuteronomy 16:1)? To keep what? Unto Whom? Why? From what (Deuteronomy 16:2a)? Where (verse 2b, cf. Deuteronomy 16:5-7)? How (Deuteronomy 16:3)? Why? For how long (Deuteronomy 16:4, Deuteronomy 16:8)? What must they hold on the last day? What shall they count (Deuteronomy 16:9) until when (Deuteronomy 16:10)? What is the essence of this feast (Deuteronomy 16:11)? With whom are they to do this rejoicing? What are they to remember (Deuteronomy 16:12)? What other feast are thy to observe (Deuteronomy 16:13)? For how long? At what time? What are they to do (Deuteronomy 16:14)? With whom? How long (Deuteronomy 16:15)? Unto Whom? Where? Why? How does Deuteronomy 16:16 summarize this chapter so far? Before Whom must they appear? Where? With what (Deuteronomy 16:16-17)? 

How was Israel to keep God’s prescribed holy time? Deuteronomy 14:22–16:17 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty-eight verses of Holy Scripture, the Holy Spirit teaches us that we are to keep divinely consecrated time by worship that rejoices in the Lord, before the Lord, for His goodness to us in creation and redemption.

This passage presents framework for Israel to consecrate time unto gathering unto YHWH and rejoicing in Him, rooted in gratitude for creation and redemption. This follows the logic of the fourth commandment, the celebration of which is grounded in creation in Exodus 20, and then additionally grounded in redemption in Deuteronomy 5.

Israel’s calendar is shaped by joyful worship and generosity, embodied in annual tithing, the release of debts, the liberation of slaves, and the celebration of three annual feasts—all designed to cultivate a heart of thankfulness and mercy. The recurring emphasis on remembering Israel’s deliverance from Egypt and the inclusion of the vulnerable—Levites, foreigners, widows, and orphans—reveals that holy time is both a celebration of divine grace, and an imitation and expression of it unto others. 

For Israel, this was prescribed to be experienced very concretely in the “year by year” of the tithing in Deuteronomy 14:22–27, and then at the end of every third year, the special tithe for the Levite, the stranger, the fatherless, and the widow (Deuteronomy 14:28-29). And then there is the debt-release year (Deuteronomy 15:1–11), which also a slave-release year (Deuteronomy 15:12-18), in the literal Sabbath (seventh) year. They were also to observe “year by year” (Deuteronomy 15:20) consecration of the firstborn (Deuteronomy 15:19-23). Finally, Deuteronomy 16:1–17 reviews the three feasts at which times all of the males of Israel are to appear before YHWH in the place which He chooses. 

There are three important things to point out about all of these holy times. First, is that there is a delighting in YHWH Himself by means of what he has given (e.g., Deuteronomy 14:26). The consecrated time was a time of rejoicing, being glad in YHWH, strengthened in YHWH, and refreshed in YHWH, in the place where YHWH had put His Name. It was not so much the good thing that is enjoyed as YHWH Himself. 

The other two things to notice about these holy times are connected to the Scriptural grounds of the fourth commandment. Israel are to tithe in recognition that YHWH has created everything, corresponding to Exodus 20:11. And, corresponding to Deuteronomy 5:15, Israel are to remember their own deliverance from Egypt as they show kindness to the foreigner, the slave, the fatherless, and the widow.

Though the specific rituals have been fulfilled in Christ, the principles endure: the Lord’s Day is to be a sacred time of worship, rest, and practical kindness, where believers gather to delight in God and extend His mercy to those in need. The entire system points to a deeper reality—resting in Christ, rejoicing in His provision, and reflecting His redemptive love.

Though the priesthood of Christ eliminated the Israelite calendar (cf. Hebrews 7:12), but we still continue with the Adamic calendar, the one day in seven (cf. Matthew 24:20, Hebrews 4:9), now appropriated by the last Adam, the Lord Jesus (cf. Revelation 1:10). All that God gave to Israel to celebrate (and more!) over the course of their calendar year, is now subsumed into each Lord's Day. The Lord's Day is especially a time for enjoying the Lord Himself with His people. And the place where He has chosen to put His Name is not geography so much, now, as it is anthropology: His people. Lord's Day is not a day for gathering with the neighborhood. It's not a day for gathering with extended, unbelieving family. His church is now the “place” in this world where He “has put His Name.”

And then the Lord's Day is especially a day for kindness among his people. This happens especially in the Lord's Day assembly, as Isaiah 56 further opens up; among God’s Sabbath-keeping people, the circumstances of the eunuch or the foreigner are mitigated. It’s a very appropriate use of the Lord's Day for it to be the time that the poor among the congregation receive that which has been given by the rest of the congregation and portioned out to them by the diaconate.

And so you see the regulation of holy time by the Lord has been much simplified, but the principles of thankfulness to Him, from whom all things have come; and, the purpose of imitating the mercy of Him, Who has delivered us from our bondage. Doing those things, especially on the Lord's day, those principles continue.

How do you spend the Lord’s Day in joyful worship? How do you spend it in the place (among the people!) where He has put His Name? How do you specifically imitate His kindness to the poor on that day?

Sample prayer:  Lord, forgive us for how we have neglected Your day of rest, or taken a fleshly and worldly rest, rather than resting in You and rejoicing in You by the worship that You have prescribed for Your day. Grant that we would always rejoice in You, and imitate Your kindness. But grant that we would especially do so on Your day, in the worship that You have prescribed, in Christ, through Whom we ask it, AMEN!

 Suggested Songs: ARP92 “It’s Good to Thank the Lord” or TPH174 “The Ten Commandments”

Christ's Help in Our Failings [Family Worship lesson in Song of Songs 1:8–11]

How does the Lord respond to His Bride’s discouragement over her present failings? Song of Songs 1:8–11 looks forward to the evening sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord responds to His Bride’s discouragement over her failings with encouragement and instruction. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio. The devotional reflects upon the believer’s identity and hope, rooted in the Bride’s longing for sanctification and the Bridegroom’s loving response. It emphasizes that spiritual growth is not found in novel methods or self-reliance, but in faithfully following the well-worn paths of the faithful—through the ordinary means of grace and the pastoral ministry, which Christ has appointed and employs. The Bridegroom’s declaration of the bride’s incomparable worth—comparing her to His prized filly among Pharaoh’s chariots—affirms the dignity, value, and divine purpose of His church (and His elect), not by inherent merit, but by union with Christ. This dignity is being progressively adorned by God Himself, Who is actively refining His church through a Trinitarian work of sanctification, culminating in a glory that surpasses all earthly splendor. The passage calls the church and individual believers to hold fast to this truth, especially in seasons of discouragement, recognizing that their worth is defined not by failure or external appearances, but by the unchanging love and sovereign work of Christ, Who is both the Author and the Finisher of their faith.

2025.10.28 Hopewell @Home ▫ Song of Songs 1:8–11

Read Song of Songs 1:8–11

Questions from the Scripture text: What may be the case with the Bride (Song of Songs 1:8a)? What does the King call her? Where does He tell her to go (verse 8b)? What does He tell her to do (verse 8c)? Where/with whom (verse 8d)? Who has done what to her (Song of Songs 1:9a)? What does He call her now? To what has He compared her (verse 9b)? What other observations does He make bout her (Song of Songs 1:10)? What will He continue to make for her (Song of Songs 1:11)?

How does the Lord respond to His Bride’s discouragement over her present failings? Song of Songs 1:8–11 looks forward to the call to worship in public worship on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord responds to His Bride’s discouragement over her failings with encouragement and instruction.

“If you do not know” (Song of Songs 1:8a). The Bride has been speaking as the invisible church (she loves Him, cf. Song of Songs 1:7a). But she is sill susceptible either to ignorance or forgetfulness. Let believers, and/or healthy churches, keep vigilance and diligence to learn from Her Chief Shepherd.

“O fairest among women” (Song of Songs 1:8a). She is painfully aware of her deficiency, and she has taken pains to warn the daughters of Jerusalem against focusing upon her deficiency (Song of Songs 1:6a). But, this is not how her Beloved sees her. To Him, He is the fairest among women. This teaches us to see the church, to see believers, through the eyes of Christ. Scripture teaches us several ways in which He values the church above all else. 

He esteems her for her election by God, her union with Himself, her indwelling by the Spirit, her adoption by the Father. 

His own righteousness has been counted unto her; she is righteous with the righteousness of God, and is to be esteemed accordingly. 

His own personal delight in her, and love for her, assigns to her a value at which we all ought to esteem her. 

He sees her with respect to how glorious she will be when He is done with her. And so ought we.

For all of these reasons, He has counted her (reckoned, “compared” in NKJ, Song of Songs 1:9) as the most excellent, in comparison to animals that are the most beautiful, strong, and noble/glorious. 

And, she has a beauty that is more and different than what horses ordinarily have, represented in Song of Songs 1:10 with the ornaments and gold. Note, that this beauty is added to her from the outside, represented by ornaments and chains. Where does she get them? The Lord Himself. In fact, He is still making them for her (Song of Songs 1:11). The plural here does not indicate a change in speaker. Just as, in His making things in Genesis 1:26, the change from third person singular to first person plural is not a change in Actor. Using the same word for “make” in both places, Scripture talks about the same, glorious, Triune God. 

So, the Lord answers her discouragement with encouragement—but also with instruction. He gives her two commands in Song of Songs 1:8. 

First, follow in the tracks of the flock that has gone before. Take the old paths. What is needed is not some innovation. The same means that the Lord has appointed, He has used in the paths, and He continues to use today. If we wish to be sanctified until we are glorified, then we follow in the same path, the ordinary means of God’s grace—chief among which are Word, sacraments, and prayer.

Second, bring our little ones (the kids of the goats, in Song of Songs 1:8c) to the shepherds whom the Chief Shepherd, the King, the Beloved, has appointed. He employs pastor-teachers (verse 8d, cf. Ephesians 4:11). This is what the church’s children need. And, indeed, this is what we all need. We are all little ones. Lambs. Kids of the goats. And, in availing ourselves of the pastoral ministry for them, we will avail ourselves of it for ourselves as well. 

Thus, the Lord answers us, when we are discouraged by our ongoing failings: with encouragement and instruction.

Over what failings in the church have you been discouraged? But how does Christ see her? And what does Christ tell her to do? Over what spiritual failings in yourself have you been discouraged? But how does Christ see you? And what does Christ tell you to do?

Sample prayer:  Lord, thank You for valuing us with Your own love, delight, and esteem. Grant unto us to view Your church, and ourselves, in accordance with how You view us. And grant unto us to walk in the old paths, shepherded by the pastors whom You have given us, that we might have Christ Himself as the One Who feed us, we ask in His Name, AMEN!

 Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH403 “Glorious Things of Thee Are Spoken”

God Requires Perfect Obedience [Children's Catechism 24—Theology Simply Explained]

Pastor walks his children through Children's Catechism question 24—especially explaining how God required perfect obedience in the covenant of works. Q24. What was Adam bound to do by the covenant of works? To obey God perfectly. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio: The lesson centers on the theological significance of Adam’s obligation under the covenant of works, emphasizing that his duty was not merely to avoid a single prohibition but to obey God perfectly in every aspect of life. Rooted in Scripture, particularly the command not to eat from the tree in the midst of the garden, the covenant underscores that even the slightest disobedience carried the full penalty of death, highlighting the absolute nature of divine obedience. Adam’s creation in knowledge, righteousness, and holiness, along with his moral awareness and responsibilities such as stewardship of creation and Sabbath observance, illustrates that obedience was required not only in outward actions but from the heart. The lesson underscores the gravity of moral responsibility and the impossibility of perfection from now-fallen humanity, apart from divine grace, setting the stage for the necessity of redemption. The tone is instructive and reverent, calling listeners to reflect on the seriousness of God’s law and the depth of human failure.

Good Friends [Family Worship lesson in Proverbs 18:22–19:7]

What is worse than financial poverty? Proverbs 18:22–19:7 looks forward to the midweek sermon. In these ten verses of Holy Scripture, the Holy Spirit teaches us that spiritual poverty is infinitely worse than financial poverty. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript from the audio. The central message of the devotional is that true security comes not from wealth, status, or earthly influence, but from relationship with God through Christ, Who is the ultimate Friend. Drawing from Proverbs 18:22–19:7, it emphasizes that godly speech and a life marked by humility and wisdom are instruments through which God grants blessings such as a godly spouse and faithful friends, but these are ultimately divine gifts, not human achievements. The passage confronts the worldly illusion that wealth buys loyalty, revealing instead that the poor and righteous are often abandoned by friends, yet they are not without hope, for they have Christ—‘a Friend Who sticks closer than a brother’—Who stands as their eternal advocate before God’s judgment seat. The sermon warns against pride and fleshly security, highlighting that those who live in arrogance and deceit, even if wealthy, will face divine accountability, while those whose fellowship with Christ is displayed by walking in integrity, though friendless on earth, are assured of divine favor. Ultimately, believers are called to place their hope not in material prosperity or human alliances, but in Christ alone, Who is the source of true life, righteousness, and unshakable friendship.

2025.10.27 Hopewell @Home ▫ Proverbs 18:22–19:7

Read Proverbs 18:22–19:7

Questions from the Scripture text: What might a man find (Proverbs 18:22a)? What else does he find? What does he obtain (verse v22b)? From whom? Who speaks in what way (Proverbs 18:23a)? Who else speaks in which other way (verse 23b)? What is required of a man, with “ordinary” friends (Proverbs 18:24a)? But what other sort of friend is there (verse 24b)? How might the poor walk (Proverbs 19:1a)? Whom is he better than (verse 1b)? What is not good for the soul (Proverbs 19:2a)? What does the one hastening with his feet do (verse 2b)? What twists a man’s way in Proverbs 19:3a? What does such a man’s heart do in verse 3b? What makes many friends (Proverbs 19:4a)? Who is separated from his friend (verse 4b)? What will surely happen to a false witness (Proverbs 19:5a)? And to whom else (verse 5b)? Whose favor do many entreat (Proverbs 19:6a)? Who are friends to a briber (verse 6b)? Who hate the poor (Proverbs 19:7a)? Who go far from him (verse 7b)? How does he pursue them (verse 7c)? But with what success?

What is worse than financial poverty? Proverbs 18:22–19:7 looks forward to the midweek sermon. In these ten verses of Holy Scripture, the Holy Spirit teaches us that spiritual poverty is infinitely worse than financial poverty.

Good favor from God. One of the benefits of a godly tongue is that one has good hope of finding a wife who is similar (Proverbs 18:22a). This is not, ultimately, because wise speech obtains her, but because God gives one as well as the other (verse 22b), just as we saw with wisdom and life in Proverbs 8:35. Let the young seek from God to be such prospects, and to find such prospects, for marriage.

The friendless poor. This thought leads naturally to consideration of how one evaluates others. Not all poor “deserve” it, and not all rich “deserve” it. Indeed, earthly riches can expose spiritual poverty, which must be the case of this rough-answering man (Proverbs 18:23), considered in light of the rest of chapter 18. 

Though the poor man desperately needs friends, not all friends are beneficial. NKJ relies on other translations for Proverbs 18:24a, but the original reads, “a man who has friends is about to be broken.” One must be selective, seeking that “friend who sticks closer than a brother” (verse 24b). The implication, as with the wife in Proverbs 18:22, is that while the exercise of wisdom is prescribed and instrumental, such a friend is, ultimately, a gift from God. The chief instance of this wise friend is the Lord Jesus Himself (cf. John 15:12–17). Seek Him as your first Friend, in the great favor of the Lord!

Something worse than financial poverty. If we are poor, we might be tempted to misuse our mouth (Proverbs 19:1b) to obtain our objective, but it is better to walk in integrity (verse 1a). Whatever his outward or societal status, such a fool’s soul is in trouble (Proverbs 19:2a), as his uninstructed (verse 2b) and twisted (Proverbs 19:3a) way puts him at odds with YHWH Himself (verse 3b). The poor have some misery for a moment, but the wicked have great misery forever.

Living before the verdict of God. In the culture into which this was written, the place of greatest difficulty for the poor was the courtroom. Proverbs 19:5-6 establish this as the context of Proverbs 19:4-7. In the courtroom, the wealthy has many who will speak for him (Proverbs 19:4a, Proverbs 19:6), but the poor cannot count upon his friends, or even brothers (Proverbs 19:4b, Proverbs 19:7). What is the solution to this? Will the wealthy always go unpunished and escape? Justice and judgment ultimately belong to God, so the false witness and the liar will not escape punishment (Proverbs 19:5). Rather than trusting in wealth, one must hope in Christ, in Whom alone, we may be counted righteous—and in Whom, and through Whom, we will escape condemnation. Whenever the pressure of the earthly situation, and possibly our friendlessness in it, squeezes us, let us remember that we are ultimately before the judgment seat of God. And let us put our trust in Christ; none who trust in Him shall be put to shame.

How are you pursuing a good spouse for yourself or your dear ones? In Whom are you hoping, as you do this? In what situations are you tempted to put too much emphasis upon your financial condition? From what ultimate Friendship do you derive your hope and your help? To whom, and how, are you seeking to be a true friend?

Sample prayer:  Lord, thank You for giving us Jesus Christ as the Friend, Who sticks closer than a brother. Grant that we would trust in Him, rather than in uncertain riches, we ask in His Name, AMEN!

 Suggested Songs: ARP11 “My Trust is in the Lord” or TPH456 “Jesus! What a Friend for Sinners!”

2025.10.26 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.

The Sign of Christ's Coming [Family Worship lesson in Matthew 24:1–44]

What is the sign of Christ’s coming? Matthew 24:1–44 looks forward to the evening sermon on the coming Lord’s Day. In these forty-four verses of Holy Scripture, the Holy Spirit teaches us that Christ’s coming is the sign of Christ’s coming. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of transcript of the audio: Jesus teaches on the signs of the end, distinguishing between the predictable and escapable destruction of the temple—marked by the abomination of desolation—and the unpredictable, inescapable return of the Son of Man, which will be unmistakable and universal. He warns against deception by false Christs and prophets, emphasizing that no earthly signs, including wars, famines, or persecution, indicate His coming, as these are merely the 'beginnings of sorrows' characteristic of the age between His resurrection and return. The true sign of His coming is His visible, glorious appearance in the heavens, like lightning flashing across the sky, when all will see Him and the elect will be gathered from every nation. While the timing of His return remains unknown to all except the Father, believers are called to live in constant readiness, not in fear of signs, but in faithful service, knowing that their eternal destiny hinges not on external events or religious rituals, but on being united to Christ through faith. The passage concludes with a sobering call to self-examination: will His return be a day of judgment and mourning for the unprepared, or a moment of joy and redemption for those who have been gathered by grace?

2025.10.25 Hopewell @Home ▫ Matthew 24:1–44

Read Matthew 24:1–44

Questions from the Scripture text: Where did Jesus go (Matthew 24:1)? Who came to Him? To show Him what? What is the point of Jesus’s question in Matthew 24:2? What does He tell them will happen? Where is He in Matthew 24:3? Who come to Him? In what circumstance? What two things do they ask? With what command does Jesus initially answer (Matthew 24:4)? What does He say that many will do (Matthew 24:5)? Of what will they hear (Matthew 24:6)? What does He tell them not to do? What else will happen (Matthew 24:7)? Taken altogether, what are these things (Matthew 24:8)? What will be done to them (Matthew 24:9)? What will happen to many in the church (Matthew 24:10)? What else will happen in the church (Matthew 24:11)? And what else (Matthew 24:12)? What must they do, unto what result (Matthew 24:13)? For what is the coming of the end waiting (Matthew 24:14)? But what event will they see (Matthew 24:15), and how should they respond (Matthew 24:16)? How urgently (Matthew 24:17-18)? Under what distress (Matthew 24:19)? For what are they to pray (Matthew 24:20)? How dreadful will the destruction of the temple be (Matthew 24:21)? What is the only reason that it would not be worse (Matthew 24:22)? Even after the destruction of the temple, by what must they not be deceived (Matthew 24:23)? Who will arise, doing what (Matthew 24:24)? What does He command them to consider in Matthew 24:25? What application does He make of the doctrine in Matthew 24:23-25 (Matthew 24:26)? Why won’t they need anyone to announce that Christ has come (Matthew 24:27-28)? What (Who!) will be the sign that the Son of Man has come (Matthew 24:29-30)? What will this day be like for the nations (Matthew 24:30)? What will this day be like for the elect (Matthew 24:31)? What are they to do with the predictability of the destruction of the temple (Matthew 24:32-33)? When will that happen (Matthew 24:34)? How sure is Christ’s Word (Matthew 24:35)? How does His return compare (Matthew 24:36)? How surprising will it be to the world (Matthew 24:37-39)? How subtle will the difference be between the elect and the condemned (Matthew 24:40-41)? What are they to do (Matthew 24:42)? Why (Matthew 24:42-43)? What does “watching” mean doing (Matthew 24:44)?

What is the sign of Christ’s coming? Matthew 24:1–44 looks forward to the evening sermon on the coming Lord’s Day. In these forty-four verses of Holy Scripture, the Holy Spirit teaches us that Christ’s coming is the sign of Christ’s coming.

Impressed with the wrong thing. At some distance from the temple, its buildings were still impressive to the disciples, who thought Jesus would be impressed too (Matthew 24:1). But Jesus’s response in Matthew 24:2 reminds them that He has been emphasizing His own kingdom, over-against what was superficially impressive. They were impressed with big stones, but they should have been impressed with Him Who is the Chief Cornerstone. Jesus informs them that those big stones will soon be toppled.

Confusing two events. The disciples receive Jesus’s reminder well, but incorrectly conclude that the destruction of the temple will occur at the same time as Jesus’s coming into His kingdom and ushering in a new age (Matthew 24:3). So, Jesus’s first answer to them is a command not to let anyone deceive them. He proceeds to give them extended instruction that differentiates between the destruction of the temple (which is predictable and escapable) from His return at the end of the age (which is unpredictable and inescapable).

“Signs” that predict neither event. Jesus tells them that many will claim to be the Christ (Matthew 24:5), and that there will be many events that seem so significant that they could be signs (Matthew 24:6-7), but that are just the chief sorrows of a fallen world (Matthew 24:8; “beginning” can also mean “principal” or “chief”). Then, there is the persecution that will happen to them (Matthew 24:9), and spiritual failures in the church (Matthew 24:10-12) that will seem like they could be signs. But, they are events to distinguish the elect, who will endure even through them (Matthew 24:13). What the end is waiting on is the preaching of the gospel to all the nations from which he Lord is saving people (Matthew 24:14, cf. Romans 8:22–23, Revelation 6:10–11).

The sign that predicts the destruction of the temple. Just as had happened once before, when Antiochus Epiphanes had erected a pagan altar in the temple, fulfilling the prophecy of Daniel (cf. Daniel 11:31, Daniel 12:11), a pagan conqueror would come and desecrate it again. When the Roman general, Titus, entered the temple in a.d. 70, Jews rushed into the temple, but Christians immediately fled. This was because Jesus had not only given them a very specific sign (Matthew 24:15), but also pressed the urgency of fleeing immediately (Matthew 24:17-18) from the terribly woeful (Matthew 24:19) tribulation that will come (Matthew 24:21). 

Jesus commands prayer, in advance of the temple’s destruction (Matthew 24:20). This is amazingly instructive for the doctrines of prayer and of the Sabbath. On the doctrine of prayer, the Lord has decreed the timing of the temple’s destruction, but He has also decreed that, in response to His people’s praying, it would not occur in winter or on the Sabbath. On the doctrine of the Sabbath, Jesus clearly teaches here that consecration of the day continues under the New Covenant. Referring to 70 a.d., the consecration of the Sabbath is still so important that their praying with respect to the destruction of the temple would focus on safeguarding their consecration of the day. This necessitates that the moral quality of Sabbath-keeping continues with the Lord’s Day.

The sign of Jesus’s coming. After the destruction of the temple, there will still be false prophets who claim to have secret knowledge of Christ’s location and return (Matthew 24:23-24). But we know that the Lord sometimes permits the signs of false prophets to come true, as a way of testing our commitment to His Word above all (cf. Deuteronomy 13:1–4). Jesus gives us a great reason never to listen to someone who claims secret knowledge of His return (Matthew 24:26): His return won’t be a secret (Matthew 24:27-28)! When someone does make such a claim, Jesus sets His own Word (Matthew 24:25) against that of the false prophet. The sign of the coming of the Son of Man will be… the Son of Man Himself in the sky (Matthew 24:28-30)! 

Be ready for the destruction of the temple. Matthew 24:32-33 refer to a predictable event. They are speaking, again, of the destruction of the temple—something that will happen before the current generation has passed away (Matthew 24:34). We cannot apply this teaching by fleeing Jerusalem. But we can, indeed, apply it by rejecting false signs, and affirming the perfect reliability of the words of Jesus (Matthew 24:35). 

Be ready for the coming of Christ. As Jesus changes the subject back to His coming (Matthew 24:37), He clearly indicates that it is as unpredictable as the temple’s destruction is predictable (Matthew 24:36). If they cannot know what time it will happen, then they must be ready for it at all times. Just as the world was not ready for the flood (Matthew 24:37-39), many will not be ready for Jesus’s return. 

Jesus’s return will be a day either of great horror (Matthew 24:30) or great joy (Matthew 24:31), depending upon whether you are of the nations (Matthew 24:30) or of His elect (Matthew 24:31). And we must not presume that we are elect just because we are in their company. Matthew 24:40-41 describe the scene at the angels’ gathering of the elect, and among people in identical circumstances, one will be elect while the other isn’t. 

We must always be ready for Jesus’s coming (Matthew 24:42-44). This means to close with Christ immediately: to believe in Him for salvation from sin and to be made right with God. And it means to be living always in the manner in which we would like to be found when Christ returns. Whatever you are doing, dear Christian, may I pass the question: “Would I wish to be found doing this, when Christ comes?” 

How have you resisted attempts to predict Christ’s return? How are you valuing His Word over signs? How are you living, in the way that you would wish to be found, when Christ returns?

Sample prayer:  Lord, thank You for caring that we would not be deceived. Grant us the ministry of Your Spirit, that we may hold to Your perfectly reliable Word and not be taken in by false prophets. Give us faith in Christ, and conform us to Him, that we may be ready for His coming, we ask in His Name, AMEN!

 Suggested songs: ARP96B “Ascribe unto the Lord” or TPH389 “Great God, What Do I See and Hear”

Christ's Help in Our Failings [Family Worship lesson in Song of Songs 1:8–11]

How does the Lord respond to His Bride’s discouragement over her present failings? Song of Songs 1:8–11 looks forward to the evening sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord responds to His Bride’s discouragement over her failings with encouragement and instruction. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio. The devotional reflects upon the believer’s identity and hope, rooted in the Bride’s longing for sanctification and the Bridegroom’s loving response. It emphasizes that spiritual growth is not found in novel methods or self-reliance, but in faithfully following the well-worn paths of the faithful—through the ordinary means of grace and the pastoral ministry, which Christ has appointed and employs. The Bridegroom’s declaration of the bride’s incomparable worth—comparing her to His prized filly among Pharaoh’s chariots—affirms the dignity, value, and divine purpose of His church (and His elect), not by inherent merit, but by union with Christ. This dignity is being progressively adorned by God Himself, Who is actively refining His church through a Trinitarian work of sanctification, culminating in a glory that surpasses all earthly splendor. The passage calls the church and individual believers to hold fast to this truth, especially in seasons of discouragement, recognizing that their worth is defined not by failure or external appearances, but by the unchanging love and sovereign work of Christ, Who is both the Author and the Finisher of their faith.

2025.10.24 Hopewell @Home ▫ Song of Songs 1:8–11

Read Song of Songs 1:8–11

Questions from the Scripture text: What may be the case with the Bride (v8a)? What does the King call her? Where does He tell her to go (v8b)? What does He tell her to do (v8c)? Where/with whom (v8d)? Who has done what to her (v9a)? What does He call her now? To what has He compared her (v9b)? What other observations does He make bout her (v10)? What will He continue to make for her (v11)?

How does the Lord respond to His Bride’s discouragement over her present failings? Song of Songs 1:8–11 looks forward to the evening sermon on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that the Lord responds to His Bride’s discouragement over her failings with encouragement and instruction.

“If you do not know” (v8a). The Bride has been speaking as the invisible church (she loves Him, cf. v7a). But she is sill susceptible either to ignorance or forgetfulness. Let believers, and/or healthy churches, keep vigilance and diligence to learn from Her Chief Shepherd.

“O fairest among women” (v8a). She is painfully aware of her deficiency, and she has taken pains to warn the daughters of Jerusalem against focusing upon her deficiency (v6a). But, this is not how her Beloved sees her. To Him, He is the fairest among women. This teaches us to see the church, to see believers, through the eyes of Christ. Scripture teaches us several ways in which He values the church above all else. 

He esteems her for her election by God, her union with Himself, her indwelling by the Spirit, her adoption by the Father. 

His own righteousness has been counted unto her; she is righteous with the righteousness of God, and is to be esteemed accordingly. 

His own personal delight in her, and love for her, assigns to her a value at which we all ought to esteem her. 

He sees her with respect to how glorious she will be when He is done with her. And so ought we.

For all of these reasons, He has counted her (reckoned, “compared” in NKJ, v9) as the most excellent, in comparison to animals that are the most beautiful, strong, and noble/glorious. 

And, she has a beauty that is more and different than what horses ordinarily have, represented in v10 with the ornaments and gold. Note, that this beauty is added to her from the outside, represented by ornaments and chains. Where does she get them? The Lord Himself. In fact, He is still making them for her (v11). The plural here does not indicate a change in speaker. Just as, in His making things in Gen 1:26, the change from third person singular to first person plural is not a change in Actor. Using the same word for “make” in both places, Scripture talks about the same, glorious, Triune God. 

So, the Lord answers her discouragement with encouragement—but also with instruction. He gives her two commands in v8. 

First, follow in the tracks of the flock that has gone before. Take the old paths. What is needed is not some innovation. The same means that the Lord has appointed, He has used in the paths, and He continues to use today. If we wish to be sanctified until we are glorified, then we follow in the same path, the ordinary means of God’s grace—chief among which are Word, sacraments, and prayer.

Second, bring our little ones (the kids of the goats, in v8c) to the shepherds whom the Chief Shepherd, the King, the Beloved, has appointed. He employs pastor-teachers (v8d, cf. Eph 4:11). This is what the church’s children need. And, indeed, this is what we all need. We are all little ones. Lambs. Kids of the goats. And, in availing ourselves of the pastoral ministry for them, we will avail ourselves of it for ourselves as well. 

Thus, the Lord answers us, when we are discouraged by our ongoing failings: with encouragement and instruction.

Over what failings in the church have you been discouraged? But how does Christ see her? And what does Christ tell her to do? Over what spiritual failings in yourself have you been discouraged? But how does Christ see you? And what does Christ tell you to do?

Sample prayer:  Lord, thank You for valuing us with Your own love, delight, and esteem. Grant unto us to view Your church, and ourselves, in accordance with how You view us. And grant unto us to walk in the old paths, shepherded by the pastors whom You have given us, that we might have Christ Himself as the One Who feed us, we ask in His Name, AMEN!

 Suggested songs: ARP23B “The LORD’s My Shepherd” or TPH403 “Glorious Things of Thee Are Spoken”

Christ, Our Only True Righteousness [Family Worship lesson in Ecclesiastes 7:16–29]

Who can be truly righteous? Read Ecclesiastes 7:16–29 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that Jesus is our only hope for righteousness that is according to God’s standard, in God’s strength, and unto God’s praise. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio: The devotional unpacks Ecclesiastes 7:16–29 as a meditation on the futility of self-righteousness, and the necessity of fearing God as the only true path to righteousness. It corrects a common misinterpretation of verse 16 by emphasizing that the warning is against self-justification—seeking righteousness for one’s own glory, strength, or approval—rather than against striving for godly virtue. The passage highlights Solomon’s own failure, despite his extraordinary wisdom—demonstrating that human effort, no matter how great, cannot achieve the righteousness God demands. True righteousness is found not in human wisdom or moral striving, but in the fear of the Lord and union with Christ, Who alone is the sinless, upright Man. The passage ultimately points to Jesus as the only perfect human, the one righteous Man among thousands, Whose righteousness cannot be imitated through self-achievement but imputed by grace through faith, and which transforms the believer’s life to conform to God’s standard, not for self-glory, but for His eternal glory.

2025.10.23 Hopewell @Home ▫ Ecclesiastes 7:16–29

Read Ecclesiastes 7:16–29

Questions from the Scripture text: What does Ecclesiastes 7:16a say not to be “overzealous” for? What else (verse 16b)? Why not—what does the rhetorical question in verse 16c imply? For what else should one not be overzealous (Ecclesiastes 7:17a)? What else (verse 17b)? Why no (verse 17c)? What is good (Ecclesiastes 7:18a)? But what shouldn’t they do (verse 18b)? Who will escape both destruction outcomes (verse 18c)? How strong is wisdom (Ecclesiastes 7:19)? What isn’t there, where (Ecclesiastes 7:20)? What shouldn’t we do (Ecclesiastes 7:21a)? If we did, to what would we respond wrongly (verse 21b)? What must we remember when this occurs—what have we done (Ecclesiastes 7:22)? What had Solomon tried (Ecclesiastes 7:23a–b)? With what result (verse 23c)? What did he conclude from this—what is the implied answer to the rhetorical question in Ecclesiastes 7:24? So, how did he try (Ecclesiastes 7:25)? But how, specifically, did he discover it to be far from him (Ecclesiastes 7:26)? What does Ecclesiastes 7:27 introduce? How did his search for the truly righteous, truly wise man go (Ecclesiastes 7:28)? Why (Ecclesiastes 7:29)?

Who can be truly righteous? Ecclesiastes 7:16–29 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that Jesus is our only hope for righteousness that is according to God’s standard, in God’s strength, and unto God’s praise.

The construction in Ecclesiastes 7:16 is reflexive. The idea is not an overzealousness in the pursuit of true righteousness and wisdom, but righteousness and wisdom that are according to oneself, by oneself, for oneself. The sort of faux righteousness (verse 16a) and wisdom (verse 16b) that Jesus condemned in the Pharisees. It is not just the pursuit of such “righteousness” that would destroy you (verse 16c), but attaining it. Any righteousness that is according to our own standard is not true righteousness. Any righteousness that we can do in our own strength is not true righteousness. And any righteousness that we would do unto our own praise is not true righteousness.

Giving up on righteousness altogether (Ecclesiastes 7:18b) is not the solution. To do so—to give in to wickedness (Ecclesiastes 7:17a) and folly (verse 17b)—is also a recipe for self-destruction (verse 17c). Grasping (Ecclesiastes 7:18a) the futility of both self-righteousness and wickedness ought to drive us to the only solution: righteousness that is by the fear of God (verse 18c). 

Wisdom is immensely valuable (Ecclesiastes 7:19), and if there were anyone who could have achieved righteousness or wisdom, it would have been Solomon (Ecclesiastes 7:23, Ecclesiastes 7:25). But it’s not possible for the children of Adam; they all sin (Ecclesiastes 7:20). This is important to remember, when others sin against us (Ecclesiastes 7:21). If we forget that we are full of sinfulness ourselves (Ecclesiastes 7:22), then we may foolishly take to heart others’ sin against us. 

But, Solomon’s extreme effort (Ecclesiastes 7:25) to pursue wisdom in his own life fell short (Ecclesiastes 7:23c) due to his own sinful nature. God’s Word had warned against the hearts and hands of foreign women, but in his sinful nature, Solomon had pursued those hearts and hands, and found himself bitterly (Ecclesiastes 7:26a) ensnared and bound (verse 26b–e). His greatest efforts arrived at the conclusion (Ecclesiastes 7:27) that of all humanity, only one man (Ecclesiastes 7:28b), and zero women (verse 28c), achieve what Solomon pursued. And that man is not Solomon! Indeed, it is a Man Who is not subject to the fall of Adam. God created him in righteousness (Ecclesiastes 7:29b), but in his fall, all of mankind fell into depravity (verse 29c).

What are you aiming at with your life? How do you hope to get there? Whom do you hope will be glorified by it?

Sample prayer:  Lord, thank You for holding up to us the mirror of Your Word, so that we can see ourselves and our depravity in it. Truly, we have pursued our own standards, in our own strength, to our own praise. And, we deserve destruction. But, we praise and thank You, for Jesus Christ, that one Man Who is righteous. In Him, count us righteous, and from Him and His life, make us to live according to Your standards, in Your strength, unto Your praise. Thus, forgive us and cleanse us, we ask through Him, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH457 “Jesus, Thy Blood and Righteousness”

2025.10.22 Midweek Meeting Livestream (live at 6:30p)

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

Lives that Honor God's Name [Family Worship lesson in Deuteronomy 12:32–14:21]

How was Israel to apply the third commandment to their life in the land? Deuteronomy 12:32–14:21 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that Israel was to apply the third commandment to their life in the land by carefulness in theological speech, by church discipline, and by consecration of all of life. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: This devotional centers on the profound responsibility of honoring God’s Name in both word and life, rooted in the third commandment’s call to not take His Name in vain. It emphasizes that God’s Word is to be preserved without addition or subtraction, and that even miraculous signs cannot validate false teaching, as God may allow deception to test true devotion. The passage calls for rigorous personal and corporate discipline, including the removal of false prophets, family members, and entire communities that promote idolatry, underscoring the necessity of holiness to honor the sanctity of God’s Name. This moral law was applied to Israel through dietary regulations and cultural practices, illustrating that holiness extends to everyday life—how believers eat, dress, and live—because they are God’s chosen, holy people bearing His Name. Ultimately, the passage calls for a life marked by conscious reverence, where every action reflects the weightiness of being a child of God, a holy and treasured possession, and a living testimony to His glory.

2025.10.22 Hopewell @Home ▫ Deuteronomy 12:32–14:21

Read Deuteronomy 12:32–14:21

Questions from the Scripture text: What must Israel do with God’s commands (Deuteronomy 12:32)? What mustn’t they do? To what type of person does Deuteronomy 13:1 refer? What does he give? And what happens (Deuteronomy 13:2)? But what does he say? What shouldn’t Israel do (Deuteronomy 13:3)? What is happening? So, what shall they do (Deuteronomy 13:4)? And what shall be done with the prophet (Deuteronomy 13:5)? Why? Who else might entice them similarly (Deuteronomy 13:6-7)? What must they do with them (Deuteronomy 13:8-10)? Why (Deuteronomy 13:10-11)? Who else might entice them similarly (Deuteronomy 13:12-14)? What is to be done to a city that has permitted its members to do so to others (Deuteronomy 13:15-16)? Why (Deuteronomy 13:17-18)? How are Israel to view themselves (Deuteronomy 14:1)? What mustn’t they then do (Deuteronomy 14:2)? Why? What must be governed by this consecration (Deuteronomy 14:3-21)? 

How was Israel to apply the third commandment to their life in the land? Deuteronomy 12:32–14:21 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that Israel was to apply the third commandment to their life in the land by carefulness in theological speech, by church discipline, and by consecration of all of life.

In this section of Deuteronomy, the Spirit applies the third commandment to the life of Israel. Deuteronomy 12:32 is actually grouped with what comes after it. So the Hebrew Masoretes made it the first verse of chapter 13 in their reckoning. It provides an apt introductory summary to the third commandment: do not add to, or take away from, the Word of God.

The bulk of chapter 13 warns against the second-commandment-dangers of third-commandment-breaking. Those who alter God’s Word on their lips, or otherwise take it lightly, or blaspheme Him, influence others to take YHWH lightly as well. So much profane swearing and misuse of God’s Name does this. And there is little that is more blasphemous than for the prophets, those who speak in YHWH’s Name, to direct the people to idolatry.

Though the wider world around us is definitely a threat to influence us to sin, it is not the greatest threat. It is those who are officers in the church (Deuteronomy 13:1-5), and nearest of kin (Deuteronomy 13:6-11), and other churches (Deuteronomy 13:12-16), that are the greatest threats of influencing us to sin. The more impressive the church officer, the nearer the kin, and the more influential the church, the greater the threat. We must have such regard for the Name of God, and the Word of God as the greatest expression of that Name, that we will be vigilant even (and especially) with respect to such people.

In the dealing with the city from which these spiritual seducers came, there is an important lesson that is seemingly lost upon the churches of your author’s own day: the need for corporate church discipline of churches that fail to exercise it locally. Though the church no longer has the power of the sword, it does have the keys of the kingdom, which are exercised disciplinarily via excommunication. And, when gospel-corrupting, soul-destroying, God-blaspheming spiritual poison spreads from undisciplined members of one church into the surrounding church, as occurs in Deuteronomy 13:12-16, that entire church needs to be censured, not preserved. Church discipline is a corporate responsibility. Even the non-officer member in such a circumstance has a duty to bring charges, and a duty to transfer membership if discipline is not exercised. One of the reasons that this is generally taken lightly is that we do not see it as Deuteronomy does: a third commandment issue in which the properly weighty bearing of God’s Name is at stake.

Of course, the third commandment requires us to bear God’s Name weightily, not only upon our lips, but upon our lives. The introduction to chapter 14 makes this plain. Being “YHWH’s children” (Deuteronomy 14:1) means, especially, to have His Name upon them. They are too consecrated to Him to be desecrated for others: a holy people, a chosen people, and a special treasure (Deuteronomy 14:2). This is the way to think about (or talk to others about) things like tattooing: you are already invisibly (but much more “real”-ly) “tattooed” by the Name of God upon you. You mustn’t employ this, or other measures to try to stamp your identity, when you already have this glorious identity: “holy, chosen, special treasure!”

The rest of our passage (Deuteronomy 14:3-21) consolidates a number of food laws from Leviticus 11, helping us to see, once again, the point of those laws. It was not that those foods were inherently unhealthful or corrupting. (This would make no sense of the Lord’s permitting them under the gospel, as if He would apply Christ’s finished work to us by permitting us to poison ourselves!). Rather, it was a way of distinguishing the holy people by prescribing to them a diet that He Himself has chosen, rather than man. Parents often prescribe a particular diet for their children, and that is what YHWH is showing about His people by the holiness code of the food laws: they are a chosen and treasured people whom He has consecrated to Himself. 

We must live this way: as those Who have His Name upon us, so that in everything that we are, and everything we do, we seek the honor of Him Whose Name is upon us, and in Whose Name we must speak and act and live.

How are you exercising carefulness to say only those theological things that are certainly true and helpful to God’s people? In what ways and circumstances do you most need to be more careful with God’s Name upon your lips? How are you careful to participate in the holiness of the congregation’s theology and discipline? What are some circumstances in which you have not presented yourself in a way, or behaved in a way, that was intentionally seeking to bring honor to the Name of God upon your life?

Sample prayer:  Lord, forgive us for how often we have spoken carelessly theologically. And, forgive us for how often we have carried ourselves in a way that does not treat Your Name as weighty or behaved ourselves in a way that does not treat Your Name as weighty. Thank You for honoring Your own Name by atoning for us in Jesus Christ. Please help us, by Your Spirit, to treat Your Name like He does, we ask in His own glorious Name, AMEN!

 Suggested Songs: ARP8 “Lord, our Lord” or TPH174 “The Ten Commandments”

Shepherded by Supreme Love [Family Worship lesson in Song of Songs 1:2–7]

What does the Bride of Christ desire? Song of Songs 1:2–7 looks forward to the evening sermon on the coming Lord's Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Bride of Christ desires that His love would take the initiative in stirring up her love to Him. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The devotional unfolds the Song of Songs 1:2–7 as a profound reflection on the believer’s deep longing for intimate, experiential communion with Christ, Who is known as King, Shepherd, and Bridegroom. Central to the message is the bride’s passionate plea for His kisses, which symbolize the living, transformative expressions of His grace. Her identity as both flawed and beloved—dark yet lovely—illustrates the condition of the church in this world as holy, but not yet glorified. The devotional emphasizes that true spiritual health is marked by single-minded devotion to Christ, a desire to be drawn by His grace, and a desire for genuine, Scriptural nourishment over-against merely human ministry. Ultimately, the believer is called to seek Christ in His Word and means of grace, where His love is made real, His name is exalted, and His people are gladdened and strengthened in Him.

2025.10.21 Hopewell @Home ▫ Song of Songs 1:2–7

Read Song of Songs 1:2–7

Questions from the Scripture text: What does the bride ask “Him” to do (Song of Songs 1:2a)? Why (verse 2b)? To what does she compare His Name (Song of Songs 1:3a–b)? Who do what (verse 3c)? What does she ask the King to do (Song of Songs 1:4a)? What will she (and the virgins) do (verse 4b)? How, and how quickly, is this request answered (verse 4c)? What do the bride and her virgins do with the King in His chambers (verse 4d–e)? What is the bride’s assessment of this (verse 4f)? Whom does the bride now address (Song of Songs 1:5b)? What does she note about herself (verse 5a)? To what does she compare herself (verse 5c–d)? What does she urge them not to focus on (Song of Songs 1:6a)? How did this occur (verse 6b)? Who had instigated this (verse 6c)? By doing what (verse 6d)? What did she fail to do as a result (verse 6e)? Whom does the bride address again in Song of Songs 1:7a? What does she wish Him to do? What does He do in that place (verse 7b–c)? What does she want to be careful not to be (verse 7d–e)?

What does the Bride of Christ desire? Song of Songs 1:2–7 looks forward to the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Bride of Christ desires that His love would take the initiative in stirring up her love to Him.

In these six verses, the Bride makes the first speech in the Song, addressing the King in Song of Songs 1:2-4, the daughters of Jerusalem in Song of Songs 1:5-6, and the King again in Song of Songs 1:7. She expresses her desire (Song of Songs 1:2-4), then cautions others with what has occasioned the need for it (Song of Songs 1:5-6), before detailing the specifics of her request (Song of Songs 1:7). 

The Bride begins the Song from the perspective of already being joined to the King, as she not only asks to be kissed (Song of Songs 1:2a), but is brought into His chambers (Song of Songs 1:4c). She is not, however, speaking from her state of glory, for she has defects (Song of Songs 1:5-6) that must be addressed via the means of grace (Song of Songs 1:7). 

Her great desire is to experience the special expression of His love. This is what the kiss (Song of Songs 1:2a) indicates, as it is immediately equated with His love (verse 2b). The comparison to wine gives both the excellence of that experience, and some of the benefits that are so excellent. Like wine, the expressions of His love gladden, strengthen, and comfort His people. Just as these are communicated by the use of wine at the Lord’s Table, directing our souls to Christ Himself as the supreme Source of all of these, so she makes that comparison now in the Song. She expresses the sweetness of knowing His communication of Himself (His “Name,” Song of Songs 1:3b), comparing it to fragrant oil. When once those who love Him begin to remember His communication of Himself, it fills the room of their life with pleasure that infuses everything.

There are three groups within the church that are considered in the Bride’s speech: the virgins (whose affections and devotions are not spoiled upon the world, but purely directed toward Him); the daughters of Jerusalem (church members, who need correction and direction; cf. Song of Songs 2:7, Song of Songs 3:5, Song of Songs 5:8, Song of Songs 8:4); and, the “sons of my mother.” The Bride notes that these excellencies of Christ (Song of Songs 1:2-3b) move the pure-hearted in the church to love of Christ (Song of Songs 1:3c).

The Bride addresses the King in v4, both for herself and in behalf of the virgins within her. She makes her second request, and in both she asks that He would initiate: “Let Him kiss me…” and “Draw me.” Just as the Lord Jesus teaches (John 6:44), the Bride does not have it in her to run after Him from herself; she is dependent upon His drawing her. The request to be drawn (Song of Songs 1:4a), and the desire to run after Him (verse 4b), is immediately answered (verse 4c). Such is the way of the sovereign God with His praying people (cf. Isaiah 65:24). Their running after Him (Song of Songs 1:4b) results in rejoicing (verse 4d) and remembering (verse 4e). How effective is His drawing! Love for Him will never be put to shame; He is worthy of it, and always proves Himself worthy of it (verse 4f).

So the Bride has made her initial appeal to Him, together with those pure-hearted members of the Bride styled “the virgins.” But there are others in the church, including the “daughters of Jerusalem”—those yet in need of instruction. As perfect as the King is, His Bride yet has defects. And while the virgins, rightly, love Him, there is a danger that the immature will be discouraged or made to stumble by the imperfections in the church. This is a perennial problem in the church, still, today. 

So, the Bride admits her darkness (Song of Songs 1:5a), that stain that has resulted from being looked upon by the sun (Song of Songs 1:6b), when she permitted her attention to be diverted from the maintaining of her own fruitfulness unto the Lord (verse 6e), and unto other occupations instead (verse 6d). But, she asserts that she does have some loveliness (Song of Songs 1:5a), and urges that the daughters of Jerusalem do not make her darkness the object of their consideration of her (Song of Songs 1:6a). Those who focus upon the blemishes of the church are focusing upon the wrong thing. Just as those who would focus on the fact that the wealthy nomads of Kedar live in a tent, or those who would focus upon the curtains of Solomon rather than the glory that is behind those curtains, so also is the one who focuses upon the blemishes of the church rather than the glory that is within her. Jesus rejoices over the field for the sake of the treasure that is in her (cf. Matthew 13:44), but too many despise the faults in the field, and thus disregard that which Christ treasures. 

Note that the occasion of these blemishes in the church is yet another group of church members. We have seen the single-hearted virgins (Song of Songs 1:3c), and the still-immature daughters of Jerusalem (Song of Songs 1:5b). But it was the “mother’s sons” (Song of Songs 1:6c) who had occasioned the blemishes that the Bride here bemoans. The greater trial for the faithful in the church is not those who are outside, but those worldly ones within the church who despise true piety (verse 6c). Their worldliness is a most subtle persecution, pressuring the godly into the keeping of other vineyards; and, the Bride gives the sad confession that, under that pressure, in focusing upon worldly things, she has failed to focus upon her fruitfulness unto the Lord. 

It is precisely because she has been lax toward Him that the Bride needs the King to kiss her and to draw her. Now, she turns her attention toward Him Whom her soul loves (Song of Songs 1:7a), for He is not only King but Shepherd, and she is not only Bride but flock. He does this kissing and this drawing by way of feeding a flock (verse 7b). Even at the scorching heat of noon (verse 7c, cf. Song of Songs 1:6b), His shepherding gives them rest. There are those who profess to be companion-shepherds, and the church is ever-plagued with false pastors and preachers. What the bride needs is not the ideas and techniques of man, but Christ’s own means of Christ’s own grace—particularly, the Word, sacraments, and prayer. It is in these that He kisses the Bride, draws her after Him, brings her into His chambers, and pastures her. True longing for Him has its proper form in a desire to be fed by Him from His Word.

What, in your life, diverts attention and desire from the Lord Himself, in the means of His grace? Whose initiative can overcome this? By what means does He give you to seek it? In what ways have you been focusing on what is wrong with the church, rather than the loveliness that Christ has given her?

Sample prayer:  Lord, thank You for making us to know the expressions of Your love, and for drawing us to run after You. Thank You for feeding us and giving us rest. Grant that we would be glad and rejoice in You, meditating upon Your love and living in response to it, we ask in Your Name, Lord Jesus, AMEN!

 Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH471 “The Sands of Time Are Sinking"

The Covenant of Works [Children's Catechism 23—Theology Simply Explained]

Pastor walks his children through Children's Catechism question 23—especially explaining how the covenant of works gets its name.

Q23. What covenant did God make with Adam? The covenant of works. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript. The lesson explores the covenant of works that God made with Adam, as outlined in the catechism. It distinguishes this covenant from the covenant of grace, emphasizing that Adam's obedience and works were the means to obtain the blessings of life in the first covenant, while in the second covenant, it is Jesus' works that secure blessings for believers. Pastor clarifies the terminology used in the Westminster Standards, explaining why the Standards use different various names for the covenant with Adam. The tone is instructional, aiming to educate and clarify the theological distinctions for the audience.

Conflict-Diffusing Speech [Family Worship lesson in Proverbs 18:13–21]

Why is wise speech so needed? Proverbs 18:13–21 looks forward to the midweek sermon. In these nine verses of Holy Scripture, the Holy Spirit teaches us that wise speech is designed by God to give life by resolving conflict. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The devotional emphasizes the importance of wise speech in resolving conflict, drawing from Proverbs 18:13-21. It highlights the destructive nature of foolish speech and the need for prudent, knowledgeable, and impartial communication to overcome contention. The passage underscores the human tendency to be swayed by bribes and initial presentations, urging listeners to be quick to listen and slow to speak, trusting in God's providence. The power of the tongue to bring life or death is stressed, with wise speech being a means to restore peace and joy. The tone is instructional and pastoral, encouraging listeners to fear the Lord and seek His guidance in their interactions to become peacemakers.

2025.10.20 Hopewell @Home ▫ Proverbs 18:13–24

Read Proverbs 18:13–24

Questions from the Scripture text: What does the man do in Proverbs 18:13a? With what effect upon himself (verse 13b)? What will sustain a man, under what condition (Proverbs 18:14a)? But what is the implied answer to the rhetorical question in verse 14b)? Whose heart acquires what (Proverbs 18:15a)? Whose ear seeks what (verse 15b)? What does a man’s “gift” do for him (Proverbs 18:16)? Who seems right (Proverbs 18:17a)? Until what (verse 17b)? What can stop contentions (Proverbs 18:18a)? What else can it do (verse 18b)? Who is harder than a strong city (Proverbs 18:19a)? What are contentions like (verse 19b)? How will a man be able to satisfy his hunger (Proverbs 18:20)? What are in the power of the tongue (Proverbs 18:21a)? Who will do what (verse 21b)? 

Why is wise speech so needed? Proverbs 18:13–21 looks forward to the midweek sermon. In these nine verses of Holy Scripture, the Holy Spirit teaches us that wise speech is designed by God to give life by resolving conflict.

The necessity of spirit-strengthening teachability (Proverbs 18:13-15). Whereas foolish speech is harmful to self and others (Proverbs 18:1-12), wise speech is relationship-healing and life-giving (Proverbs 18:13-21). In order to have this effect, one must be instructed. Before honor comes humility (Proverbs 18:12b). And this humility is necessary to prevent the shame in Proverbs 18:13. It acquires and seeks knowledge first (Proverbs 18:15), and only afterward does it then answer a matter (Proverbs 18:13). How necessary this is! For, if foolish speech brings shame and broken relationships, the resulting broken spirit is devastating (Proverbs 18:14). Regardless of circumstances, the wise spirit, strengthened by the fear of the Lord, will sustain a man. But also, regardless of the circumstances, a spirit broken by internal shame or external conflicts, is unendurable.

The challenge of conflict (Proverbs 18:16-19). Why does conflict require such wise speech to resolve? Because of all of the pitfalls involved in addressing it. We are susceptible to bribes (Proverbs 18:16), susceptible to dealing with people according to what is in it for us. We are susceptible to first impressions (Proverbs 18:17a), requiring the prudence to invite and consider additional perspectives (verse 17b). We do not have God’s perfect knowledge of who is in the right (Proverbs 18:18). Apart from speech formed by godly fear, resolving contention is as challenging as taking a strong city or a fortified castle (Proverbs 18:19). 

The answer of wise speech (Proverbs 18:20-21). So, how can a man be restored to that strengthened spirit that affords him contentment and joy from simple things in life, like eating (Proverbs 18:20, Proverbs 18:21b)? By the wise use of the tongue. Yes, death is in the power of the tongue (Proverbs 18:21a, cf. Proverbs 18:1-12). But, in God’s goodness to us, so is life!

With whom, especially, do you need to work on being quick to listen? How are you working on being slow to speak? When have you listened to one side of the story but failed to listen to the other side?

Sample prayer:  Lord, forgive us for our foolish speech. We deserve shame and a broken spirit. In Your grace, give us to be quick to listen and slow to speak, and make us those whose lips reconcile conflicts and give life and healing. Give us joy and contentment in Christ, we ask in His Name, AMEN!

 Suggested Songs: ARP14 “Within His Heart the Fool Speaks” or TPH400 “Gracious Spirit, Dwell with Me”

2025.10.19 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.

Jesus's Enemy-Saving Word [Family Worship lesson in Matthew 23:34–39]

Why does Jesus send us preachers? Matthew 23:34–39 looks forward to the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that Jesus sends us preachers out of loving desire to save our soul. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from transcript of the audio: The devotional centers on Jesus’ lament over Jerusalem’s persistent rejection of His messengers, drawing a direct line from the murder of Abel to Zechariah, the last prophet slain in the Hebrew Scriptures, to underscore the uniformity of human resistance to divine revelation. By identifying Himself as the divine Sender—echoing YHWH's voice in Jeremiah—Jesus reveals that opposition to His prophets, apostles, and ordained pastors is ultimately opposition to Him, and thus to God. The passage confronts the illusion of moral superiority, reminding listeners that the same rebellious spirit present in ancient Israel resides within all humanity, even a remnant of it in the regenerate, and that true salvation comes not from self-righteousness but by Christ's transforming grace, as exemplified in Paul’s transformation from persecutor to apostle. Jesus’ heartbreak over Jerusalem—His desire to gather His people like a hen gathers her chicks—reveals a profound, enduring compassion, yet also a solemn warning: refusal to submit to Christ’s Word and His appointed ministers leads to desolation, while ultimate confession of His lordship will come, either in joyful faith now or in eternal horror at His return. The call is urgent: examine whether one’s response to Scripture and God’s ordained preachers is one of repentant faith or hardened resistance, for the day will come when every knee bows and every tongue confesses that Jesus Christ is Lord—either in blessedness or in horror.