2026.09.26 Hopewell @Home ▫ Ephesians 4:12–13

Saturday, September 26, 2026 ▫ Read Ephesians 4:12–13

Questions from the Scripture text: Whom were the apostles and prophets and evangelists and pastor-teachers been given to equip (v12)? For what work? What were these gifts given also to build up? Who come to what unity by these works (v13)? To what knowledge do they come? To what kind of man? To what measure and stature?

Why do we need shepherd-teachers? Ephesians 4:12–13 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these two verses of Holy Scripture, the Holy Spirit teaches us that shepherd-teachers restore and repair us for the work of building one another up into Jesus.

Why must we have this thoroughly Scripture-founded, Scripture-formed, Scripture-filled, Scripture-facilitated ministry from v11?

Because we are in constant need of repair. That’s what the word translated “equipping” (v12) really means: restoring again back to usefulness, like when the fishermen were repairing their nets and hooks.

The equipping ministry of the Word is like a soldier who keeps his body fit and meticulously maintains his weapons, because he’s got a mission.

What is that mission? Ministry (service, v12—and, in this case, necessarily service in the truth) by which Christ builds up His body (v12). Elders’ ministry in the Word, and our service to one another, aims especially at three things:

The unity of the faith (v13). Biblical unity is not peaceful interaction between those who disagree, but the reorientation of many different minds and values and preferences to the one mind and values and preferences of Christ. It is the unity of the faith. Unity that comes by passionate pursuit of agreement with Scripture, under the ministry of pastor-teachers upon whose ministries all the saints attend well so that they can reinforce it to one another.

A second thing that biblical ministry aims at is the knowledge of the Son of God (v13). Not merely “all the feels” about Jesus. It’s Scripture-driven and theological. O, everything, everything, we learn of our Lord Jesus should and does inflame our hearts with passionate love to our glorious and dear Redeemer! But this is a love and a knowledge that is built brick by brick, sinew by sinew, by every new thing that we accurately and truly understand about the Lord Jesus. This is not a surprising response to the pastor-teachers’ ministry in the Word of God, because our Lord Jesus says, “it is they [the Scriptures] that speak of Me.”

A final thing that biblical ministry aims at is maturity, “a perfect man,” (v13). What is Christian maturity measured by? Christ (v13). How does one come by this maturity? Being filled with Christ (v13).

Believers who want more of Jesus should be seeking their elders to pastor them more in the Word and to teach them more from the Word, and then reinforcing one another in that in which they are led and taught. Here is a wonderful truth in this verse: this is Jesus’s way not only of making us know Him more, but also of making us more like Him, by filling us with Himself!

So a biblical ministry is a Jesus ministry. And a Jesus ministry is: saints, who have been repaired/remedied from their own thoughts/values/preferences to be reoriented to those of Christ, by the ministry of pastor-teachers, now proceeding to reinforce one another in this reorientation. And Jesus Himself has been pleased to appoint this as the way by which we know Jesus more, become more like Jesus, and are even filled with Jesus. Praise Jesus!

What should pastor-teachers be doing? What will keep their congregations in good shape? Why is your own sermon-listening and Scripture meditation important to the building of the church? Why is it important for unity? What are some things that you have been learning about Jesus in the Bible recently? How have you reinforced it to others?

Sample prayer: Lord, thank You for giving us a ministry from Jesus, that Jesus Himself uses to grow us in union with Himself and conformity to Himself. Give us a faithful ministry, and help us to attend well upon it, so that we ourselves may be kept in good repair for reinforcing one another in Christ, we ask through Him, AMEN! 

Suggested songs: ARP78B “O Come, My People” or TPH409 “Blest Be the Tie That Binds”

2026.09.25 Hopewell @Home ▫ Jeremiah 1:11–19

Friday, September 25, 2026 ▫ Read Jeremiah 1:11–19

Questions from the Scripture text: What came to Jeremiah in v11? What did He ask? What did Jeremiah answer? What does YHWH say about Jeremiah’s seeing (v12)? What does the almond branch indicate? What comes to Jeremiah again in v13? What did He ask? What did Jeremiah answer? Which way was it facing? What does YHWH say this means—what will come from the north (v14)? Upon whom? Whom is He calling (v15)? What will they do? Where? Against whom? What will YHWH utter against these same things/people (v16)? Why, what they have done? What must Jeremiah do, then (v17)? And what must he not do? Lest the Lord do what? What has the Lord made him (v18)? Against which five entities? What will these five entities do (v19)? But what won’t they be able to do? Why?

What is the final thing to remember, from the introduction to Jeremiah? Jeremiah 1:11–19 prepares us for the evening sermon on the coming Lord’s Day. In these nine verses of Holy Scripture, the Holy Spirit teaches us that it is the Lord Himself Who comes, with power, by means of His Word.

In this third section of Jeremiah’s introduction to his book, we find one final installment to the Lord’s calling him to his ministry. And, in this last installment, we learn how we ought to be relating to this Word, and especially to the Lord, Whose Word it is.

The Lord Who keeps watch with His Word, v11–12. The word “watching” (v12, translated “ready” in NKJ) is almost identical to the word “almond tree” (v11). It is a play on words to say that the Lord Himself is coming, by way of His Word, to do what He declares (v12b). We must remember this: that the Lord’s Word is not separate from His action. It is He Himself Whom comes to us, speaks to us, engages us when we are reading the Scriptures, or hearing them preached. Come to your Bible, and come to preaching, expecting the Lord Himself to come in His power.

The judgement that is about to boil over, v13–15. The second little vision that YHWH gives Jeremiah is of a giant cauldron, sitting on the world map; it has come to a boil, and become unstable, and is about to tip over from the north, dumping its boiling contents all over Israel (v13). YHWH’s wrath is like that. He is slow to anger (cf. Ex 34:6, Num 14:18), just as such a large pot comes to a boil. But how fierce is the fury once it is boiling! And now, that fury is at the literal tipping point against Israel (v14); the strength of the nations has been combined in Babylon, and is about to come pouring in from the north (v15). We must remember how patient the Lord is being with our sin; and, rather than continuing to heat the boiling pot, we must turn from that sin, in repentance unto our good, forbearing, longsuffering God (cf. Rom 2:4).

The personal betrayal that boiled this pot, v16. In violating the first commandment (v16d), and the second commandment (v16e), Israel has personally betrayed and abandoned the Lord Himself. To the ancient world, it was common sense that you could burn incense to multiple gods, but the Lord demands exclusivity. To the ancient world (and, sadly, much of the contemporary ‘Christian’ world!), it was common sense that you would craft your own way of worshiping. Judah might have been perplexed as to why God made such a big deal about His law. But it is because, in violating any of His commands, we personally reject Him Himself. This is the ugliness of your sin dear reader—not merely failure to follow a guideline, or violation of a standard, but personal rejection of the Lord Himself.

The no-exemptions loyalty that the Lord requires, v17. It is this personal nature of sin that made it such a danger to Jeremiah that he might “be dismayed before their faces” (v17c, cf. v8). When we walk by sight, instead of by faith, we forget the Lord, Whom our eyes cannot see. But, if Jeremiah forgets the Lord, and starts to worry about the people’s opposition, he will have a much bigger problem: the Lord’s own opposition. But the Lord was not just demanding loyalty from the people to whom Jeremiah was prophesying, but from Jeremiah himself. It is possible to pray or preach for others to be faithful to the Lord, while being so fearful of them that we ourselves become unfaithful!

The Lord Who personally strengthens those loyal to Him, v18–19. The Lord’s presence to Jeremiah was not intended to be frightful but fortifying. He would make Jeremiah a fortified city, an iron pillar, and bronze walls. The Lord doesn’t assure him by telling him that he won’t have much against him. He will have the kings of Judah against him (v18d). And he will have the princes of Judah against him (v18e). And he will have the priests of Judah against him (v18f). And he will have the people of Judah against him (v18g). But he will have YHWH for him (v19). It is not so much that YHWH will make Jeremiah to be strong, as that YHWH Himself with Jeremiah—that is his strength. So it is with you, dear Christian. In this world you will have trouble. But what the Lord will do is much better than just making you strong. The Lord Himself will be with you to be your strength, even in your weakness.

With what expectation of God’s acting do you come to your Bible-reading, or to hearing His Word preached? What sin are you persisting in, as the pot comes to a boil, rather than turning from it in response to God’s patience? Whom do you fear in such a way that you might be in danger of fearing the Lord? In what situations do you need to remember that the Lord Himself is your strength?

Sample prayer: Lord, thank You for Your great patience with us and our sin. Please grant that Your patience would lead us to repentance, not presumption. Make us to know You Yourself with us, especially by Your Word, and especially in circumstances that expose our weakness. Keep us from fearing anyone else, by making us continually to remember godly fear, we ask through Christ, AMEN! 

Suggested songs: ARP119H “My Portion Is the Lord Himself” or TPH244 “A Mighty Fortress Is Our God”

2026.09.24 Hopewell @Home ▫ Mark 10:32–45

Read Mark 10:32–45

Questions from the Scripture text: Where were the disciples amazed to see Jesus going (Mark 10:32)? What had the leaders in Jerusalem been wanting to do to Jesus? How did the disciples feel as they followed? What does Jesus tell them will happen to Him in Mark 10:33-34? What do James and John want (Mark 10:35-37)? What does Jesus ask them if they are able to do in Mark 10:38? Who says that they will in fact do it in Mark 10:39? How do the ten respond in Mark 10:41? What does Jesus say that those who desire to become great should do in Mark 10:43? What does Jesus say that those who desire to be first should be in Mark 10:44? Who came to give His life a ransom for many (Mark 10:45)? What did He not come to do?

Why must we be willing to suffer, and to be servants and slaves of one another? Mark 10:32–45 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 we should be willing to suffer and to serve others, because we follow a suffering, serving Savior. 

In this passage, we come to what is perhaps the theme verse of the entire book: “for even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

It is, quite literally, amazing that the Lord Jesus would do this. In fact, amazement is how we start off the passage (Mark 10:32).

It’s kind of a strange scene. Jesus is out in front, heading for Jerusalem. The disciples are kind of hanging back, not sure what to make of it, “amazed” and “afraid.” The leaders in Jerusalem have been looking for a way to kill Jesus. But there He is, out walking in front of them, headed straight to His death. And He explains to them, that this is exactly what He is doing (Mark 10:33-34).

This time, it’s not Peter but rather James and John who correctly understand neither Christ nor themselves. Apparently, they had decided that Jesus was headed to Jerusalem to get glory. This seems to have been the only thing that seemed to make sense to them.

So, they run up ahead to catch up with Jesus, and ask if that can be a permanent arrangement (Mark 10:37). The problem is that Jesus isn’t going to Jerusalem to sit on a throne but to hang on a cross.

That’s basically Jesus’s point, when He asks about the cup and the baptism (Mark 10:38). The “sacrament” that is the sign and seal of His glory is His suffering and crucifixion!

“Yes,” Jesus says, “you will indeed suffer alongside me” (Mark 10:39). But, it won’t be this time around. On the cross, there are two thieves for whom that is reserved. James and John will have to wait until later to suffer. And when it comes to sitting in the kingdom, it will be a manifestation of triune glory into which no other man may enter (Mark 10:40, cf. Psalm 110:1; Mark 16:19; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3).

We serve a suffering Savior. He didn’t come to be served, but to give His life as a ransom (Mark 10:45). Let us not be surprised, since we walk with Him, if our lives include much suffering for His sake. Let us be eager for that sweet fellowship with Christ that comes not from being admired and catered to, but by being servants!

Who is Jesus? What has He done for you? How does He teach you to relate to others in the church? What opportunities do you have to be slave of all? What opportunities do you have to suffer for Christ?

Sample prayer:  Lord, forgive us for wanting crowns without crosses. Thank You for coming, not to be served, but to serve, and to give Your life a ransom for many. Grant unto us the humility to act as slave of all. Grant unto us such joy to have fellowship with You, that we would gladly suffer, as those who are having fellowship with a suffering Savior, for we ask it through Christ, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH457 “Jesus, Thy Blood and Righteousness” 

2026.09.23 Hopewell @Home ▫ 1 Chronicles 23–24

Read 1 Chronicles 23–24

Questions from the Scripture text: What was David’s condition, and what did he do (1 Chronicles 23:1)? Whom did he gather (1 Chronicles 23:2)? Whom did he number (1 Chronicles 23:3)? Into what groups did he assign them (1 Chronicles 23:4-5)? Into what divisions did he separate them (1 Chronicles 23:6)? Who, and how many, were the Gershonite clans (1 Chronicles 23:7-11)? Who, and how many were the Kohatite clans (1 Chronicles 23:12-20)? Who, and how many, were the Merarite clans (1 Chronicles 23:21-23)? Who did which work (1 Chronicles 23:24)? To what providence of God was he responding (1 Chronicles 23:25)? And what circumstance of the Levites (1 Chronicles 23:26)? What did David do with his final words (1 Chronicles 23:27)? So that the Levites would now do what, instead of transport/set-up/take-down of the tabernacle (1 Chronicles 23:28-29)? And do what else (1 Chronicles 23:31)? And what else (1 Chronicles 23:31)? And attend what needs (1 Chronicles 23:32)? Which particular divisions are now discussed (1 Chronicles 24:1)? Why does it proceed only with Eleazar and Ithamar (1 Chronicles 24:2)? Which man from each group helps make the assignments (1 Chronicles 24:3)? Why were the assignments unbalanced, and in what way (1 Chronicles 24:4)? In what manner (1 Chronicles 24:5)? Who recorded the divisions (1 Chronicles 24:6)? How did the lots for the twenty-four divisions fall out (1 Chronicles 24:7-18)? What did this determine (1 Chronicles 24:19)? Which Levites and priests, in particular, would be working closely together (1 Chronicles 24:20-31)? 

What were David’s last words? 1 Chronicles 23–24 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these sixty-three verses of Holy Scripture, the Holy Spirit teaches us that David’s last words established the priestly duties of the temple administration. 

Some of us need to reexamine our attitudes about lists of Bible names. These chapters occur between 1 Kings 2:9 and 1 Kings 2:10. The introduction to these two chapters (1 Chronicles 23:1) presents them as David’s last great act. Even after the governmental instructions to Solomon in 1 Kings 2:1–9. In our passage, 1 Chronicles 23:25 is presented as a summary of what YHWH has done through the reign of David. And 1 Chronicles 23:27 positively identifies these two chapters as David’s last words (with 1 Chronicles 24:31 identifying chapters 24–26 as the further details of chapter 23). 

So the last words of David were a list of names. Specifically of Levites, whose service of the portable tabernacle was coming to an end (1 Chronicles 23:26). What would they do, instead of carrying things, setting them up, and taking them down? This would not continue in the stationary temple. 

There turn out to be 38,000 of full, serving age (1 Chronicles 23:3). 24,000 will attend to the work of the temple itself; 6,000 will be local officers and judges; 4,000 will be gatekeepers; and 4,000 will be the choir and musicians (who play the instruments that David, as a prophet, has made for the service of song at the temple). They will do this according to the Levitical schedule: morning and evening (1 Chronicles 23:30), on all of the Sabbaths (1 Chronicles 23:31a), including those belonging to the new moons and feasts of the Levitical calendar (verse 31b).

In addition to these, there will be the particular high priestly family of Aaron, who offer the sacrifices, burn the incense of prayer as intercession, and pronounce benedictions (1 Chronicles 23:13). 

Both the general, priestly work of the Levites, and the specific, high priestly work of Aaron’s family, will be subsumed in (and obsoleted by) the forever (Melchizedekian, cf. Hebrews 5–10) priesthood of Jesus. During the temple period, whenever the people participated in or observed the ministry of the Levites, they ought to have rejoiced in the God Who saved them, the God Who gave them rest in order to dwell with Himself (1 Chronicles 23:25), the God Who had given them to gather to Himself in a fuller and better way even than the tabernacle.

Now, with the priesthood of Jesus, whenever we gather into Glory (not Jerusalem, but the heavenly Zion, cf. Hebrews 12:22ff) in Him, we rejoice in the God Who has fulfilled all of His promises in Jesus Christ. The absence of a temple, of sacrifices, of doorkeepers, of choirs, and of instruments all swell our hearts with joy that Jesus’s once-for-all sacrifice is complete, and Jesus’s forever-intercession and forever-praise-leading have begun and shall never end. 

In addition, under His high-priesthood, we enjoy the priesthood of all believers. Every one of us is a mouth through which He sings. Every one of us is a heart-instrument in which He accompanies the singing by the melody of His grace (cp. Ephesians 5:19 with Colossians 3:16). 

Here was something so important that the establishing of Solomon’s administration gets a few summary words in 1 Chronicles 23:1b, but the preparation of the priestly ministry of the temple age gets four full chapters (chapters 23–26). The fleshing out of Solomon’s administration is something of an appendix in chapter 27, but the appointing of the Levites is presented as “the last words of David.”

So let us, also, give this importance to the finished atoning work, and forever-priesthood of the Lord Jesus. Especially when we come to the public worship of God and see what is NOT there.

Who is the Doorkeeper, Door, Priest, Sacrifice, Interceder, Singer, Musician, and Blesser in the public worship, when you gather on the Lord’s Day? Whom does He use for this, in what ways? What should you be doing, when we gather?

Sample prayer:  Lord, we thank You for David’s emphasis, at the end of his life, upon the public worship of God. Thank You for the way that it looked forward to Jesus’s Priesthood. Forgive us for not rejoicing more over Jesus’s elimination of those things that belonged to the time of the Temple. And give us to rejoice in, and rest upon, Jesus’s finished atoning work, and Jesus’s forever interceding work and praise-leading work—which we ask in His Name, AMEN!

Suggested songs: ARP98 “O Sing a New Song” or TPH274 “Jesus, My Great High Priest” 

2026.09.22 Hopewell @Home ▫ Job 18

Read Job 18

Questions from the Scripture text: Who answers in Job 18:1? What does he repeat in Job 18:2? What does he accuse Job of saying about them in Job 18:3? What is his summary description of Job (Job 18:4a)? What does he accuse Job of demanding (verse 4b–c)? But what is his explanation of why Job is suffering, and what outcome Job should expect (Job 18:5-7)? Whom does he say that Job has to thank for his suffering (Job 18:8-10)? What experience does he suggest that Job should expect (Job 18:11)? With what sort of pain (Job 18:12-13)? And what sort of humiliation (Job 18:14)? What sort of loss (Job 18:15)? And what sort of legacy (Job 18:16-19)? So that people will think of him in what way (Job 18:20)? What is his final conclusion about Job (Job 18:21)?

How do those who know God relate to others? Job 18 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-one verses of Holy Scripture, the Holy Spirit teaches us that those who truly know God have compassion upon His image-bearers and treasure His gospel. 

It’s ironic that Bildad accuses Job of counting them as beasts (Job 18:3). His further rhetorical questions in Job 18:4 show that he thinks of Job as less valuable as dirt. Yes, indeed, the earth should be forsaken, and the rock removed, for an image-bearer, and particularly for a saint. 

But Bildad’s failure to see Job as an image-bearer is the cause of his lack of compassion. And his lack of compassion is closely connected to his failure to come to Job with the true gospel. He simply does not see men and saints as precious to God, Who has redeemed them by grace. That’s why he has come to Job with a “gospel” (crushingly false gospel!) of “do better to receive better.” 

Shamefully, Bildad has interpreted as arrogance, Job’s insistence on hoping for grace, hoping for YHWH has his salvation, hoping for peace in the grave and glory in the resurrection. So, after the assault of his introduction (Job 18:1-4), his assessment of Job bookends with identifying Job as wicked (Job 18:5a, Job 18:21a). 

Between those bookends, Bildad explains why Job shouldn’t have any hope in God, shouldn’t have any hope for peace in death, shouldn’t have any hope for resurrection unto eternal blessedness. Cruelly, he does this by weaving Job’s current circumstances into his speech.

Job has described himself as on the verge of death, and this is what putting out the light/lamp means in Job 18:5-6. Bildad is saying, “Yes, you are about to die, because God is punishing you for sin.”

Job seeks understanding from God, and Bildad says that Job’s understanding is being intentionally confused by God, to ensnare him, on account of his wickedness (Job 18:7-10). 

Job seeks peace in death, but Bildad assures him that death is coming upon him as terror and destruction, rather than relief (Job 18:11-12). 

Job sits there, scraping his wounds with shards of pots, and Bildad not only takes it as some sort of proof that it is Job who is a mere beast (Job 18:4a), but also proof that death’s terror has begun upon him even before the grave (Job 18:13)—the wounds are the advance guard of the “king of terrors” (Job 18:14b).

Job sits upon the ash heap, instead of in his home, and Bildad presents this as proof that both his home (Job 18:14-15) and his lineage/household are being erased from history (Job 18:16-19). 

Job seeks to have his name vindicated, but Bildad assures him that he will just be a cautionary tale (Job 18:20). Ironically, it is now Bildad who is the cautionary tale against being a miserable comforter and a professor of a false gospel. Truly, he is a portrait for us of what it looks like to have some measure of religious knowledge but still “not know God” (Job 18:21). He is an example of what it looks like when a gospel-less pseudo-knowledge of God turns you into a man who lacks compassion for God’s image-bearers.

And it is Job who is an example to you, dear reader, of clinging to God and His gospel, even through the most difficult of circumstances, and especially when others have no compassion for you and pour salt into your wounds.

In what circumstances, and against what accusations, are you clinging to God and the gospel of His salvation by His Son? Upon which image-bearers and saints ought you to be having more compassion?

Sample prayer:  Lord, in ourselves, we are those sinful ones who deserve to have our lamp put, and deserve to be ensnared in our own net, and deserve for death to hunt us down, and deserve for our lineage to expire with us, and our offspring to be eliminated. We deserve all of these things, but like Job, we hope in You to be our salvation. In You, in Christ, we have hope for peace in the grave, and for resurrection glory. For His sake, forgive us our sins, and deal with us according to His righteousness. Deal with us according to the love in which You gave Him for us and to us, we ask in His Name, AMEN!

Suggested songs: ARP15 “Within Your tent, Who Will Reside” or TPH433 “Amazing Grace!”

2026.09.21 Hopewell @Home ▫ Proverbs 28:1–8

Read Proverbs 28:1–8

Questions from the Scripture text: Who flee, when (Proverbs 28:1a)? Who are bold as what (verse 1b)? What causes a land to have many princes (Proverbs 28:2a)? What can come by means of just one righteous man (verse 2b–c)? Who (Proverbs 28:3a) is like what (verse 3b)? Whom do law-forsakers praise (Proverbs 28:4a)? What do law-keepers do with the same group (verse 4b)? Who do not understand justice (Proverbs 28:5a)? Who are the opposite (verse 5b)? What type of man (Proverbs 28:6a) is better than what other type of man (verse 6b)? What sort of son is a discerning one (Proverbs 28:7a)? What type does what instead (verse 7b)? How might one increase possessions (Proverbs 28:8a)? But who will end up with them (verse 8b)? 

What does a king need most? Proverbs 28:1–8 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these eight verses of Holy Scripture, the Holy Spirit teaches us that what we need most is righteousness.

We most need righteousness because the Lord rules over all things. So, the wicked, who have the Lord against them, need no creaturely pursuer to be under terror (Proverbs 28:1a). But the righteous, who know that the Lord is for them, fear no creaturely attacker (verse 1b). Proverbs 28:2 may be saying that where sin multiplies, it is necessary that government increase to restrain it. But it is more likely saying that the Lord sovereignly visits wicked nations with the chastening of governmental instability like that of the northern kingdom in 1 Kings 16:8–22. And this sovereignty extends to ultimate outcomes: all true wealth will ultimately belong to the godly (Proverbs 28:8)

Also, we most need righteousness, because it is a right relation to YHWH’s revelation of Himself. Man is made in God’s image, so to oppress him is to reject the Lord Himself. A man who mistreats image-bearers is like that rain that should have been refreshing but strips people bare instead (Proverbs 28:3). He fails to seek YHWH (Proverbs 28:5).

Again, we most need righteousness, especially in authorities, because this is God’s way of restraining sin. If wickedness is going to be suppressed, it will be by those who keep the law (Proverbs 28:4b), not those who forsake it (verse 4a). Government by the righteous (v6a) is much better than government by the wealthy (Proverbs 28:6b).

Finally, we most need righteousness, because otherwise we are vulnerable to our own impulses. Such is the glutton, and his companions. Rehoboam, indeed, would end up bringing shame to his father’s kingdom (Proverbs 28:7), precisely because he followed his friends, rather than godly wisdom (cf. 1 Kings 12:6–10). 

What is a situation in which you have thought that you needed wealth or influence or power, but what you really needed was righteousness? What do you look for and pray for in the government?

Sample prayer:  Lord, we thank You for giving Your Son, our Lord Jesus, to be our King of righteousness. Please, count Him as our righteousness, and make us to be righteous like He is, we ask in His Name, AMEN!

Suggested songs: ARP24 “The Earth and the Riches” or TPH100B “All People That on Earth Do Dwell”

Gaining Everything [Family Worship lesson in Mark 10:17–31]

Who is good enough to go to heaven? Mark 10:17–31 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that Christ’s goodness is the only goodness good enough to bring us into the kingdom. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional examines the encounter between Jesus and the rich young ruler to distinguish between superficial religious effort and true saving faith. The central argument posits that the man’s failure stems not merely from his attachment to wealth, but from a fundamental misunderstanding of Jesus’ divinity and the depth of God’s law, which requires holiness of the heart rather than merely external compliance. The text contrasts the man’s sorrow over losing possessions with the Christian’s gratitude for gaining everything in Christ, challenging the common assumption that material prosperity or personal sacrifice constitutes spiritual merit. The message urges hearers to recognize their own spiritual poverty and rely entirely on the sufficiency of Christ. The tone is convicting yet pastoral, emphasizing that true salvation is found in knowing Jesus as Yahweh and resting in the grace that provides all spiritual riches.

2026.09.17 Hopewell @Home ▫ Mark 10:17–31

Read Mark 10:17–31

Questions from the Scripture text: Whom did the man in Mark 10:17 call “Good Teacher”? What does Jesus ask Him in Mark 10:18? What is Jesus’ answer, in Mark 10:19, for what to “do” to inherit eternal life? How long does the man say that he has done these things (Mark 10:20)? What does Jesus tell him is the one thing left to do in Mark 10:21? How does the man feel when he hears this, and what does he do (Mark 10:22)? Why is he so sad? What does Jesus say is hard (Mark 10:23)? What does Jesus say that people like this man trust in, in Mark 10:24? What does He say is easier than for a rich man to enter the kingdom (Mark 10:25)? What, then, do the disciples ask in Mark 10:26? With whom does Jesus say it is possible (Mark 10:27)? Whom does Peter think have done better than the rich man (Mark 10:28)? What does Jesus assure Peter, now in this time, about the things that he thought he had given up (Mark 10:29-30)? What else do we receive in this life? What do we receive in the age to come? What surprise does Jesus predict in Mark 10:31?

Who is good enough to go to heaven? Mark 10:17–31 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that Christ’s goodness is the only goodness good enough to bring us into the kingdom. 

This passage presents two interesting examples of those who think that they can do something to inherit eternal life. The first is obvious: the man who thought he had kept all of God’s commandments from his childhood (Mark 10:20). But, he’s here asking Jesus (Mark 10:17), so it’s obvious that he knows that he is missing something. 

The great thing that he is missing is that Jesus is God (Mark 10:18), become a man, to save us from our sins. When Jesus said that “only God is good,” He was showing that the rich young man didn’t think that Jesus was God.

It’s interesting that the man does not seem so bothered by the instruction to “take up the cross” (Mark 10:21). Since Jesus had not yet been crucified, this seems like it would be the most startling command! Instead, the man is sad because of his many possessions (Mark 10:22). Oh, let us beware of how we fall in love with earthly things, comforts, and pleasures! Let us constantly be mindful of Christ’s surpassing value, that we would cling to Him so tightly that we hold only comparatively loosely any other thing!

Second, Peter makes a similar mistake. He thinks that he will be praised for having outdone the rich man (Mark 10:28). Jesus’s answer is that Peter really hasn’t lost anything; he has enriched himself 100 times over by clinging to Christ (Mark 10:30)!

Yes, there is one sense in which he has sacrificed. But the sacrifice itself is great gain. Even being persecuted is a privilege that is granted. Christianity is not “giving stuff up now to get stuff later.” Christianity is being 100 times more blessed now, and infinitely more in the next life!

To have Christ is to have every good thing. We do not do Him good. He does every good for us, and to us, and through us. He alone is good. Let us cling to Him!

What would it look like for you to be depending more on Christ’s goodness to you, and less upon your own?

Sample prayer:  Lord, forgive us for when we are like the rich young ruler: too high a view of our own goodness, which is to have too low a view of Christ’s goodness. And, forgive us for when we are like Peter: thinking that our sacrifices have been a loss to us, for which we hope to be repaid. Grant that we would see sacrificing for You as a privilege, to be counted among our hundred-fold blessings in this life. For we ask it through Christ, our goodness, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH457 “Jesus, Thy Blood and Righteousness”

2026.09.16 Hopewell @Home ▫ 1 Chronicles 22

Read 1 Chronicles 22

Questions from the Scripture text: What did David say about the threshing floor of Ornan (1 Chronicles 22:1)? Whom did he appoint to do what (1 Chronicles 22:2)? And what did he provide in 1 Chronicles 22:3? And in 1 Chronicles 22:4? What does he say about Solomon (1 Chronicles 22:5)? And what does he believe about the temple? Whom does he call in 1 Chronicles 22:6, and what does he charge him? What had been in his mind (1 Chronicles 22:7)? Why didn’t YHWH’s Word permit him (1 Chronicles 22:8)? How did Solomon get his name (1 Chronicles 22:9)? What would happen in his days? What would Solomon do (1 Chronicles 22:10)? And what will the Lord do for him? How does David bless him (1 Chronicles 22:11)? Unto what end? What does Solomon need (1 Chronicles 22:12)? In order to do what (1 Chronicles 22:12-13)? How much, of what, has David provided for building the temple (1 Chronicles 22:14, 1 Chronicles 22:16)? And whom has he provided (1 Chronicles 22:15)? Whom does David command in 1 Chronicles 22:17? To do what? What does David point out (1 Chronicles 22:18)? What ultimate instruction does he now give Solomon (1 Chronicles 22:19)? In order to do what?

What do we need for worship? 1 Chronicles 22 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these nineteen verses of Holy Scripture, the Holy Spirit teaches us that what we most need is Christ. 

The Lord would give David a Son who would be the King of peace (1 Chronicles 22:9). Although this is Solomon by name, it is ultimately Christ by identity. Solomon did not reign forever, although he was adopted by God. But this adoption was through faith in Christ and union with Him. Ultimately, Christ is the King of peace and the King of righteousness (cf. Hebrews 7:2). 

David has taken great pains. What provision! One hundred thousand talents of gold, one million talents of silver, and bronze and iron beyond measure. But what Solomon needs even more are obedience to the Law (1 Chronicles 22:11-12), strength and courage (1 Chronicles 22:13), and to set his heart and soul to seek YHWH his God (1 Chronicles 22:19). 

YHWH is giving His people to draw near to Him, through Christ, for the glory of His Name (1 Chronicles 22:19). And He gives them what they need in order to worship Him. Yes, whatever is materially necessary. But, especially, obedience, strength and courage, and the setting of their hearts and souls to seek Him.

What material things do you need in order to worship? What spiritual things? How, ultimately, do you draw near to God?

Sample prayer:  Lord, forgive us for when we fail to marvel that You have given Your own Son to be our King of peace. And forgive us for when we focus more upon the material things that are needed for worship, than for the spiritual things. Provide for us the resources necessary to gather. And provide us with obedience, strength and courage, and hearts that seek You. Thank You that You have provided us with Christ Himself as our Temple, and Sanctuary, and Ark, by Whom we draw near to You. Forgive us for His sake, we ask in His Name, AMEN!

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

2026.09.15 Hopewell @Home ▫ Job 17

Read Job 17

Questions from the Scripture text: How does Job feel (Job 17:1)? What has brought him so low (Job 17:2)? What does he ask God to do instead (Job 17:3)? How does God’s providence relate to Job’s friends (Job 17:4)? What will happen to them (Job 17:5)? But what are they doing to him now (Job 17:6)? With what effect upon him (Job 17:7)? What will Job do, in light of their impending end (Job 17:8-9)? What does he now say to the friends (Job 17:10)? Why is he willing to suffer that at their hands—what hope does he have (Job 17:11-15)? What hope do his friends have (Job 17:16)? 

What does a righteous man do, when he feels sure he is about to die? Job 17 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these sixteen verses of Holy Scripture, the Holy Spirit teaches us that the righteous use what time they have in this world to do good to others. 

Job is not just exhausted, but on the verge of being extinguished (Job 17:1). His friends are his greatest trial (Job 17:2), but he asks God to give him a better friend (Job 17:3). The Friend for Whom Job is asking is Jesus! He is the One Who strikes hands with us as our great Friend and representative with God.

As for Job, he hopes to use his remaining moments by being the friend that his own friends need. Under the providence of God (Job 17:4), the mockers of the lowly, and flatterers of the nobility, will come to nothing in the end (Job 17:5). These “friends” treat him badly (Job 17:6-7), and anyone truly upright would be astonished at them (Job 17:8) and persist in their righteousness (Job 17:9). This is a clue to you, dear reader, to be astonished at the friends and hold to the gospel and true righteousness. The Lord will make you stronger and stronger. 

Job urges repentance upon them (Job 17:10). He has nothing to gain by this; he is on the verge of dying (Job 17:11-14) and feels that he has no hope left in this world (Job 17:15). But this has reminded him that the friends soon will die too (Job 17:16). In all of this, Job’s concern reflects the character of God (cf. Job 42:7–9). We must learn to have a spiritual, soul-care for even those who are our greatest trial in life. There is nothing more Christ-like (cf. Luke 23:34).

What people are among your greatest trials in life? What spiritual danger are they in? How are you caring for them?

Sample prayer:  Lord, we know that we are short on time and shall soon be in the grave. Grant unto us to spend that time like Job did, loving even those who have been a trial to us, and caring for their souls. And grant unto us to spend it also worshiping You. You are our purpose in life and our hope in death. We deserve for You to have hidden our heart from understanding, but You have made us to know You in Christ. How great is Your goodness and compassion! And no less great are Your holiness and justice and power! So, receive the worship of which You are worthy, and help us in it, we ask through Christ, AMEN!

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

2026.09.14 Hopewell @Home ▫ Proverbs 27:23–27

Read Proverbs 27:23–27

Questions from the Scripture text: What should the son be diligent to do (Proverbs 27:23)? Why (Proverbs 27:24)? At what season (Proverbs 27:25) does what occur (Proverbs 27:26)? With what outcome (Proverbs 27:27)? 

What should we value more than wealth or power? Proverbs 27:23–27 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that we must learn from nature to value what God gives greater value.

Riches are used up (Proverbs 27:24a), but lambs and goats (Proverbs 27:26), and the grass that feeds them (Proverbs 27:25), are renewable resources. Men are constantly in danger of esteeming the assigned value of wealth above the inherent value of things that God created.

This is a metaphor for the son’s conduct as king. “A crown does not endure to all generations” (Proverbs 27:24). A king must care about more than the power and wealth he is able to attain in his own reign. He should care for his people, both now, and for generations to come. 

In our lives, we will be tempted to prioritize accumulating money or maintaining power. But we must prioritize the care of those whom the Lord has entrusted to us. Far more than grass or goats, His image-bearers have the true value.

We are the sheep of His pasture, and the flock of His hand. And He gives us His sheep to care for, too.

What are some situations in which you are tempted to value wealth or control too much? Whom has the Lord given to you to care for? What are some situations in which you are tempted to care for them too little?

Sample prayer:  Lord, thank You for caring us as the sheep of Your own hand. It is amazing to us that You have bestowed upon us the value of being image bearers. Forgive us, for how we have neglected Your image in others. Forgive us for valuing wealth and power above people. Give us to love them and care for them as those who bear Your image, we ask through Christ, AMEN!

Suggested songs: ARP100 “All Earth, With Joy” or TPH100B “All People That on Earth Do Dwell”

2026.09.12 Hopewell @Home ▫ Ephesians 4:1–7

Read Ephesians 4:1–7

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.11 Hopewell @Home ▫ Jeremiah 1:1–3

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

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

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

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

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

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

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

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

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

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

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

2026.09.10 Hopewell @Home ▫ Mark 10:1–16

Read Mark 10:1–16

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.09 Hopewell @Home ▫ 1 Chronicles 21

Read 1 Chronicles 21

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.08 Hopewell @Home ▫ Job 16

Read Job 16

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

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

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

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

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

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

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

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

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

2026.09.07 Hopewell @Home ▫ Proverbs 27:11–22

Read Proverbs 27:11–22

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.05 Hopewell @Home ▫ Ephesians 3:20–21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.03 Hopewell @Home ▫ Mark 9:43–50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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