2025.10.14 Hopewell @Home ▫ Song of Songs 1:1

Read Song of Songs 1:1

Questions from the Scripture text: How does this book title itself? What type of literature is it? How does it compare to others? Who wrote it?

What is the Song of Songs about? Song of Songs 1:1 looks forward to the call to worship in public worship on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that Song of Songs is about the King of kings and His marriage of marriages in His love of loves.

Although this book is called, by many, “The Song of Solomon,” we judge it best to give it the title that God the Holy Spirit has given it: “The Song of Songs.” Adding its human writer, the Spirit tells us three important things in this first verse of the book: what sort of writing this is (a song), its quality (the most excellent of them all), and its human writer (Solomon). 

This book is a song. We should expect that it will cover exalted matter, and that it will do so with images, metaphors, and other figures of speech. By comparing it to another song that covers the same subject matter (cf. Psalm 45), we conclude that it is an allegory—not referring to a particular human marriage (least of all Solomon’s!), or even idealized human marriage, but of that particular marriage to which Psalm 45, Matthew 22, and Revelation 21–22 refer. Because it is a song, we conclude that the Lord wishes for its context to imprint upon our minds, stir up our affections, and move our wills. Because it is a song, we conclude that the Lord wishes for us to consider it together and to make application to one another. And, because it is a song, we conclude that the Lord wishes to refresh our spirits by having His Word in our hearts and on our lips, even when we must sing of our failures or afflictions.

This book is the song of songs. It is the most excellent song. Certainly, it is the most excellent of Solomon’s 1,005 other songs (cf. 1 Kings 4:32). This, and Psalm 72, were the only two of those that were inspired as Scripture for God’s people. It is also a culminating song, coming (along with Proverbs and Ecclesiastes) not merely in the height of the display of his wisdom, but upon his restoration from backsliding in a less earthily exalted but more spiritually sweetened and mature season of his life. But it is the song of songs especially because of its subject matter: the love of loves from the King of kings. The whole of God’s plan for history and redemption can be summarized, “a certain King arranged a marriage for His Son” (cf. Matthew 22:2). History culminates in a wedding (cf. Revelation 21–22, especially  Revelation 21:2, Revelation 21:9). This is literally the song of that great thing under which all other things in time and history must find their place. There are many things about which men sing songs, but the Spirit here indicates to us that which should most make our hearts sing.

This book is by Solomon. That is an amazing thing. We marvel that this man, whose backsliding extended even to the wickedness of 1 Kings 11:1–8, might be used of God to write so much Scripture, and even something so excellent that the Spirit calls it, “The Song of Songs.” This shows us the excellence of worship and the means of grace. The splendor of his kingdom did not even last through the following generation. But the fruits of his spiritual trials, and especially his insight into Christ, have been blessed to thousands of years of believers. Solomon’s authorship is also a warning to us, reminding us that even men of such gifts and graces and usefulness as Solomon had can fall into the most grievous of sin (of which his father is also a cautionary tale). Yet, for believers who are backslidden and being called to repentance, Solomon’s authorship is also a great encouragement. Behold how intimate with the Lord, and how useful in His service, you may yet be, if you have been restored unto repentance! Finally, Solomon’s authorship is already an indication that he is not the bridegroom. Christ is the great Husband, and He is perfecting His elect church (and every member thereof) as the bride!

There will be much rich doctrine and profoundly useful application in this Song of Songs. Even its title verse is rich and useful. The Lord bless it as such unto you, dear reader.

How has Scripture imprinted upon your thoughts and affections? What are you tempted to “sing about” more than about Christ and the gospel? How are you watching against backsliding? If you have been backsliding, how has even the first verse begun to encourage and woo you back to Christ?

Sample prayer:  Lord, thank You for Your love of loves, in which You bring sinners to Your Son, and perfect them in Him, in the marriage of marriages. Forgive us our sins, betroth us to Him, conform us to Him, and marry us to Him forever, we ask in His Name, AMEN!

 Suggested Songs: ARP45B “Daughter, Incline Your Ear” or TPH45A “My Heart Is Greatly Stirred”

What Is a Covenant [Children's Catechism 22 — Theology Simply Explained]

Pastor walks his children through Children's Catechism question 22—especially explaining how a covenant joins two or more persons in a binding relationship.

Q22. What is a covenant? An agreement between two or more persons. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The lesson explores the biblical concept of a covenant as a sacred, binding relationship rooted in mutual commitment rather than mere contract. Drawing from Scripture, it emphasizes that God initiates, defines, and sustains the covenant through promises, obligations, and consequences for breach.

The Harm of Self-Isolation [Family Worship lesson in Proverbs 18:1–12]

What does self-isolation do? Proverbs 18:1–12 looks forward to the midweek sermon. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that self-isolation hurts you, and hurts others. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript: Proverbs 18 contrasts the destructive power of the fool's tongue with the life-giving wisdom of the righteous, revealing how pride and isolation lead to ruin. In vv1–12, the fool, who seeks only his own desires and rejects wise counsel, exposes himself in ways that invite contempt, dishonor, and reproach, turning his speech into a snare for his own soul. His words, likened to deep, murky waters, obstruct truth, promote partiality, and fuel conflict, ultimately destroying both himself and the community. In contrast, the wise person, marked by humility and trust in God, builds relationships and finds safety in divine authority, reflecting how true honor flows from submission and faith. The devotional calls believers to guard their speech, resist gossip, and embrace humility as the path to lasting wisdom and blessing.

2025.10.13 Hopewell @Home ▫ Proverbs 18:1–12

Monday, October 13, 2025 ▫ Read Proverbs 18:1–12

Questions from the Scripture text: What does the man in Pr 18:1a do? What is he seeking? Against what does a self-isolated man rage (Pr 18:1b)? What doesn’t a fool delight in (Pr 18:2a)? What does he delight in instead (Pr 18:2b)? What does wickedness bring (Pr 18:3a)? And what does dishonor bring (Pr 18:3b)? What may a man’s words be (Pr 18:4a)? And what are they, when he is wise (Pr 18:4b)? What two things does Pr 18:5 tell us are not good? What do a fool’s lips do (Pr 18:6a, 7b)? What does his mouth do (Pr 18:6b, 7a)? What do the words of the talebearer seem like (Pr 18:8a)? What do they do (Pr 18:8b)? What man does Pr 18:9a consider? To whom does Pr 18:9b liken him? What is a strong tower in Pr 18:10a? Who do what with it (Pr 18:10b)? What does the rich man trust in, instead (Pr 18:11)? What leads to destruction (Pr 18:12a)? What does humility lead to (Pr 18:12b)?

What does self-isolation do? Proverbs 18:1–12 looks forward to the midweek sermon. In these twelve verses of Holy Scripture, the Holy Spirit teaches us that self-isolation hurts you, and hurts others.

This chapter moves from the isolating speech of the fool (Pr 18:1–12) to the relationship-building speech of the wise (Pr 18:13–24). Our passage observes the fool’s isolation (Pr 18:1–3), crooked speech (Pr 18:4–5), and destructiveness (Pr 18:6–12). God designed us to benefit from one another (cf. Ecc 4:9–12), but the fool wants his own desires and ideas to be the only ones that he considers. His self-isolation (Pr 18:1a) is an insane resistance to wise judgment (Pr 18:1b). He doesn’t care what anyone else says (Pr 18:2a), because his delight is to display himself (Pr 18:2b). And, while he begins by isolating himself, the consequences of his behavior compound this, as he moves from contempt, to dishonor, to reproach (Pr 18:3). The last of these implies not only the reproach of men but the judgment of God. How short-sighted and self-destructive is the fool’s insistence upon being left to himself!

Even though the fool is trying to be left to his own judgment, his folly affects others through his speech. The fool’s speech is murky, concealing true meaning, rather than communicating clearly (Pr 18:4a). This is exactly opposite wise speech, which is clear, refreshing, and useful (Pr 18:4b). One way that wicked speech obstructs/obscures the truth is when making judgments; it often does exactly opposite as it should (Pr 18:5).

Pr 18:6–7 describe the harm that the fool’s speech does to himself. It is made more vivid by focusing not just on the words but the body parts involved. He creates conflict for himself (Pr 18:6a), brings blows upon himself (Pr 18:6b), destroys himself (Pr 18:7a), and traps his soul (i.e. in hell, Pr 18:7b). Look what happens to yourself, when you insist upon being left to yourself!

But the fool’s speech also harms others. Others ought to disregard anything that comes out of a fool’s mouth, but men’s weakness and fleshliness means that they just eat up the fool’s gossip (Pr 18:8). So, he destabilizes the community (Pr 18:8), just as he also plunders it by his laziness (Pr 18:9). Foolishly, he trusts in what he has (Pr 18:11), expressing that self-dependent haughtiness that leads to his own destruction (Pr 18:12a). What a contrast the fool is to the righteous. Their trust in YHWH (Pr 18:10a) keeps them safe (even, ultimately, from the destruction of the fool!, Pr 18:10b). O, dear reader, God spare you from insisting upon your own way!

From whom do you seek and receive counsel? What evidence is there that you delight in understanding? How do you work on communicating clearly? What is your habit for avoiding and disregarding gossip? What are you trusting to keep you safe?

Sample prayer:  Lord, thank You for giving us others to be a help to us. Don’t let us be so foolish as to isolate ourselves. Make us wise of heart and speech, so that we will be a blessing to ourselves and to others, we ask through Christ, AMEN!

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

2025.10.12 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

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Religious People Going to Hell [Family Worship lesson in Mathew 23:13–33]

What does a Pharisee need? Matthew 23:13–33 looks forward to the evening sermon on the coming Lord’s Day. In these twenty-one verses of Holy Scripture, the Holy Spirit teaches us that the children of the first Adam need a new nature from, union with, and to be conformed to the last Adam. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript: The devotional lesson delivers a sobering indictment of religious hypocrisy, drawing from Jesus’ scathing critique of the scribes and Pharisees in Matthew 23:13–33. It exposes the anatomy of a condemned person: one who outwardly appears righteous yet is inwardly corrupt, prioritizing ritualistic obedience over justice, mercy, and faith, while exploiting the vulnerable and manipulating religious practices for self-gain. The passage emphasizes that true righteousness is not achieved through external conformity or impressive displays of piety, but through inner transformation—cleansing the heart by union with Christ, the last Adam, and receiving a new nature by the Holy Spirit. The warning is clear: even the most active, doctrinally sound, and outwardly righteous individuals can be headed toward hell if they remain in themselves and dead in sin. The ultimate call is to repentance, faith in Christ, and a radical inward renewal that reorients all religious life around relationship with God, not merely outward displays.

2025.10.11 Hopewell @Home ▫ Matthew 23:13–33

Read Matthew 23:13–33

Questions from the Scripture text: What does Jesus pronounce upon whom (v13a, 14a, 15a, 16a, 23a, 25a, 27a, 29a)? With what question does He challenge them after these pronouncements (v33b)? How does v13 summarize when people imitate the behavior described in v4–7? What two behaviors of theirs does Jesus contrast in v14? What effort do they make (v15), but with what results (cf. v13)? What do they make a big deal out of in v16–22? But what are they failing to emphasize? What do they pay in v23? What do they ignore? What does this make them (v24a)? What do they clean, and fil to clean (v25–26)? What does this make them (v27)? How do they appear to men (v28)? What are they like inside? What do they build and adorn (v29) and say (v30)? But what does this show about them (v31)? Like whom are they behaving (v32)? What does this make them (v33a)?

What does a Pharisee need? Matthew 23:13–33 looks forward to the evening sermon on the coming Lord’s Day. In these twenty-one verses of Holy Scripture, the Holy Spirit teaches us that the children of the first Adam need a new nature from, union with, and to be conformed to the last Adam.

Jesus is ministering both to the scribes and Pharisees, and to those of the multitude who are tempted to follow them. He pronounces woes upon them, hammering away at their delusion of themselves and deception of others, so that the challenge at the end will penetrate: “how can you escape the condemnation of hell?” We need to know that we are under that condemnation before we will take seriously the need to answer the question.

As Jesus does this, then, He gives us an anatomy of someone who appears righteous but is dead and damned.

v13 is really a conclusion drawn from the first 12 verses. They are exalting themselves and therefore shut the door against themselves, and any who follow them.

A second part of the anatomy of a Pharisee is marrying ruthlessness to religion (v14). They have no problem wiping out the resources that remain to a widow after her husband has passed, but their prayers are mere displays, whose length comes not from the piety of a soul poured out to God but from prideful desire to be admired by men.

A third part of the anatomy of a Pharisee is vigorous recruitment activity (which they would indubitably call ‘evangelism’), but the dynamic from v13 is in full (double) force (v15). 

A fourth part of the anatomy of a Pharisee is emphasizing what impresses men (gold, expensive offerings, heaven) even in the area of swearing (v16–22). They make a big deal out of oaths and vows, but not because it is an act of worship or before the face of God. Being before God does not impress them.

A fifth part of the anatomy of a Pharisee is emphasizing minute details of behavior over-against the weightier matters of the souls engagement with God: justice (right standing with God), mercy (covenant love for God and men), and faith (dependence upon God and fellowship with God). Whenever the less important matters are emphasized, the weightier matters come to be neglected altogether (v23–24).

A sixth, and related, part of the anatomy of the Pharisee is their focus on cleansing what men can see, although genuine righteousness proceeds from the inside out (v25–26). Such men appear outwardly righteous: they may be an admired husband or father, a respected pillar in the community, an honored elder or pastor in the church. But under the good-looking exterior, they are spiritual corpses (v27–28).

A final part of the anatomy of a Pharisee is their recognizing the sins of past generations, but failing to recognize that they inherited the same nature from which their wickedness came. Just like their fathers thought themselves justified in opposing God’s servants in those days, Pharisees think themselves justified in opposing the men that the Lord sends to preach to them in their own day. And rather than seeing themselves in their forefathers’ sins, they think that they deludedly  think that they would have done differently. 

What a Pharisee needs to recognize, then, is that he needs the new birth. He needs not only Christ’s righteousness counted for himself, but before that, life from Christ given to Him, and after it, the resurrection life of Christ and the holy character of Christ reproduced in Him. He needs fellowship with God, union with Christ, the indwelling of the Holy Spirit. As the offspring of vipers, this is the only hope that he has of escaping the condemnation of hell!

How do each of the symptoms of being a Pharisee threaten you? What is the inner life of your communion with God like? How can you tell that you are impressed with God Himself in your life? How does your thinking, speaking, interacting reflect an emphasis upon communion with God in Christ?

Sample prayer:  Lord, we are the offspring of Adam, and from ourselves there is only death. We deserve hell. Have mercy upon us. By Your Spirit, give us life that we may believe into Christ. Unite us to Him through faith, and count us righteous with His righteousness. By His grace, make us to be godly and holy with His own character, applied to us by His Spirit, we ask in His Name, AMEN!

 Suggested songs: ARP24 “The Earth and the Riches” or TPH434 “A Debtor to Mercy Alone”

2025.10.10 Hopewell @Home ▫ Song of Songs 1:1

Read Song of Songs 1:1

Questions from the Scripture text: How does this book title itself? What type of literature is it? How does it compare to others? Who wrote it?

What is the Song of Songs about? Song of Songs 1:1 looks forward to the evening sermon on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that Song of Songs is about the King of kings and His marriage of marriages in His love of loves.

Although this book is called, by many, “The Song of Solomon,” we judge it best to give it the title that God the Holy Spirit has given it: “The Song of Songs.” Adding its human writer, the Spirit tells us three important things in this first verse of the book: what sort of writing this is (a song), its quality (the most excellent of them all), and its human writer (Solomon). 

This book is a song. We should expect that it will cover exalted matter, and that it will do so with images, metaphors, and other figures of speech. By comparing it to another song that covers the same subject matter (cf. Ps 45), we conclude that it is an allegory—not referring to a particular human marriage (least of all Solomon’s!), or even idealized human marriage, but of that particular marriage to which Psalm 45, Matthew 22, and Revelation 21–22 refer. Because it is a song, we conclude that the Lord wishes for its context to imprint upon our minds, stir up our affections, and move our wills. Because it is a song, we conclude that the Lord wishes for us to consider it together and to make application to one another. And, because it is a song, we conclude that the Lord wishes to refresh our spirits by having His Word in our hearts and on our lips, even when we must sing of our failures or afflictions.

This book is the song of songs. It is the most excellent song. Certainly, it is the most excellent of Solomon’s 1,005 other songs (cf. 1Ki 4:32). This, and Psalm 72, were the only two of those that were inspired as Scripture for God’s people. It is also a culminating song, coming (along with Proverbs and Ecclesiastes) not merely in the height of the display of his wisdom, but upon his restoration from backsliding in a less earthily exalted but more spiritually sweetened and mature season of his life. But it is the song of songs especially because of its subject matter: the love of loves from the King of kings. The whole of God’s plan for history and redemption can be summarized, “a certain King arranged a marriage for His Son” (cf. Mt 22:2). History culminates in a wedding (cf. Rev 21–22, esp. 21:2, 9). This is literally the song of that great thing under which all other things in time and history must find their place. There are many things about which men sing songs, but the Spirit here indicates to us that which should most make our hearts sing.

This book is by Solomon. That is an amazing thing. We marvel that this man, whose backsliding extended even to the wickedness of 1Ki 11:1–8, might be used of God to write so much Scripture, and even something so excellent that the Spirit calls it, “The Song of Songs.” This shows us the excellence of worship and the means of grace. The splendor of his kingdom did not even last through the following generation. But the fruits of his spiritual trials, and especially his insight into Christ, have been blessed to thousands of years of believers. Solomon’s authorship is also a warning to us, reminding us that even men of such gifts and graces and usefulness as Solomon had can fall into the most grievous of sin (of which his father is also a cautionary tale). Yet, for believers who are backslidden and being called to repentance, Solomon’s authorship is also a great encouragement. Behold how intimate with the Lord, and how useful in His service, you may yet be, if you have been restored unto repentance! Finally, Solomon’s authorship is already an indication that he is not the bridegroom. Christ is the great Husband, and He is perfecting His elect church (and every member thereof) as the bride!

There will be much rich doctrine and profoundly useful application in this Song of Songs. Even its title verse is rich and useful. The Lord bless it as such unto you, dear reader.

How has Scripture imprinted upon your thoughts and affections? What are you tempted to “sing about” more than about Christ and the gospel? How are you watching against backsliding? If you have been backsliding, how has even the first verse begun to encourage and woo you back to Christ?

Sample prayer:  Lord, thank You for Your love of loves, in which You bring sinners to Your Son, and perfect them in Him, in the marriage of marriages. Forgive us our sins, betroth us to Him, conform us to Him, and marry us to Him forever, we ask in His Name, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH434 “A Debtor to Mercy Alone”

How to Love God [Family Worship lesson in Deuteronomy 9–11]

How do we keep the first commandment? Deuteronomy 9:1–11:32 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these eighty-three verses of Holy Scripture, the Holy Spirit teaches us that we keep the first commandment by loving Him Who first loved us, through His Word by which He communicates Himself. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The central message of the devotional is that true obedience to God is rooted not in human righteousness but in divine grace, as Israel’s inheritance of the Promised Land was not due to their virtue but to God’s faithfulness to His covenant with Abraham, Isaac, and Jacob. Pastor emphasizes that Israel’s repeated rebellions—especially at Horeb with the golden calf—reveal their persistent sinfulness, yet God, in His mercy, repeatedly intercedes, renews the covenant, and restores His people, demonstrating that His love precedes and enables their love in return. This divine love, most fully revealed in Christ’s sacrifice, is the foundation for genuine love to Him: fearing God, walking in His ways, serving Him with all the heart and soul, and keeping His commandments out of gratitude and affection. The devotional calls believers to internalize God’s Word as the operating system of life—meditating on it, speaking it, and living it out in daily routines, so that love for God becomes a holistic, transformative way of life. Ultimately, obedience is not a transactional effort to earn favor but a response to God’s prior love, and covenant blessings are contingent upon faithful, covenantal love, which remains relevant today in the church's corporate, covenantal blessings.

2025.10.09 Hopewell @Home ▫ Deuteronomy 9:1–11:32

Read Deuteronomy 9:1–11:32

Questions from the Scripture text: What is Israel about to do (9:1–2)? What will YHWH their God do (v3)? What might they mistakenly think is the reason for this (v4, 5, 6)? But what is the actual reason? What has Israel actually done and been like (9:7–10:11, esp. 9:22–23)? What was the Lord doing all this time? What had He provided Moses to do for them (9:25–29, 10:10–11)? How does the Lord respond to this mediation (10:1–5)? How far did His care for them follow (10:6–9)? What summary commandment is at the heart of how they are to respond (10:12–13; 11:1, 8) to God’s love (10:14–22; 11:2–7)? How will He respond to their loving Him, or no loving Him (11:9–17, 22–32)? What details does He prescribe for their loving Him (v18–21)? 

How do we keep the first commandment? Deuteronomy 9:1–11:32 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these eighty-three verses of Holy Scripture, the Holy Spirit teaches us that we keep the first commandment by loving Him Who first loved us, through His Word by which He communicates Himself.

The bulk of Deuteronomy is an exposition and application of the Ten Commandments to the life of Israel, in covenant with God in the land they are about to enter. We have covered half of the chapters (ch6–8) doing this with the first commandment, and today we cover the rest (ch9–11). 

ch9 begins addressing a danger that will soon present itself. They are about to defeat a people much greater than themselves, and they may falsely conclude that the Lord did this for them because of how righteous they were. So, Moses spends the next chapter and half reminding them of just how unrighteous they have been. The idolatry at Sinai itself is the most egregious example, although their travelogue is basically a catalog of various sins in various places (9:22–23). Moses sums it up nicely in 9:24, “You have been rebellious against YHWH from the day that I knew you.”

For His part, not only had the Lord redeemed them and brought them into covenant with Himself, but He had provided them a mediatory. Moses anticipates the mediatorial work of Christ, as he intercedes for the sinful people. After summarizing the mercy of God to them up to this point, He urges them to love the God Who has first loved them (10:12–13; 11:1; 11:8). This has been the point of all of ch6–11. And the details of the manner in which to go about loving God are found at both bookends of the section. 11:18–20 rehearses 6:6–9. We love God by having His Word in our hearts, on our lips, and shaping our lives.

When they do this in the land, they will enjoy those covenant blessings which the Lord has tied to the land (11:22–32), and when they do not, they will suffer covenant curse. Here is the sum of the first commandment (and the first great commandment) for us: love God, because He first loved us, by receiving His Word as the communication of Himself—and having His Word in our hearts, on our lips, and shaping our lives.

For the Christian, we have an even greater demonstration of the love of God to us: the death of Christ (cf. Rom 5:8). And we have Christ as a Mediator infinitely greater than Moses. And we have His Spirit ministering His Word to us in our hearts. The first great commandment is truly the Christian way of life.

How has God demonstrated His love for you? What is your habit for meditating upon that love? How are you responding to that love? What place do the Scriptures have in your life?

Sample prayer:  Lord, forgive us for when we think that You are being good to us because of how good we have been. Thank You for loving us, even when we were sinners, and determining to atone for us and change us. Grant that we would love You because You first loved us. And, make us to keep Your Word with all our heart, and enjoy Your blessing in doing so, we ask through Christ, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH341 “Alas! and Did My Savior Bleed”