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

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

2025.10.17 Hopewell @Home ▫ Song of Songs 1:2–7

Read Song of Songs 1:2–7

Questions from the Scripture text: What does the bride ask “Him” to do (v2a)? Why (v2b)? To what does she compare His Name (v3a–b)? Who do what (v3c)? What does she ask the King to do (v4a)? What will she (and the virgins) do (v4b)? How, and how quickly, is this request answered (v4c)? What do the bride and her virgins do with the King in His chambers (v4d–e)? What is the bride’s assessment of this (v4f)? Whom does the bride now address (v5b)? What does she note about herself (v5a)? To what does she compare herself (v5c–d)? What does she urge them not to focus on (v6a)? How did this occur (v6b)? Who had instigated this (v6c)? By doing what (v6d)? What did she fail to do as a result (v6e)? Whom does the bride address again in v7a? What does she wish Him to do? What does He do in that place (v7b–c)? What does she want to be careful not to be (v7d–e)?

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

In these six verses, the Bride makes the first speech in the Song, addressing the King in v2–4, the daughters of Jerusalem in v5–6, and the King again in v7. She expresses her desire (v2–4), then cautions others with what has occasioned the need for it (v5–6), before detailing the specifics of her request (v7). 

The Bride begins the Song from the perspective of already being joined to the King, as she not only asks to be kissed (v2a), but is brought into His chambers (v4c). She is not, however, speaking from her state of glory, for she has defects (v5–6) that must be addressed via the means of grace (v7). 

Her great desire is to experience the special expression of His love. This is what the kiss (v2a) indicates, as it is immediately equated with His love (v2b). The comparison to wine gives both the excellence of that experience, and some of the benefits that are so excellent. Like wine, the expressions of His love gladden, strengthen, and comfort His people. Just as these are communicated by the use of wine at the Lord’s Table, directing our souls to Christ Himself as the supreme Source of all of these, so she makes that comparison now in the Song. She expresses the sweetness of knowing His communication of Himself (His “Name,” v3b), comparing it to fragrant oil. When once those who love Him begin to remember His communication of Himself, it fills the room of their life with pleasure that infuses everything.

There are three groups within the church that are considered in the Bride’s speech: the virgins (whose affections and devotions are not spoiled upon the world, but purely directed toward Him); the daughters of Jerusalem (church members, who need correction and direction; cf. 2:7, 3:5, 5:8, 8:4); and, the “sons of my mother.” The Bride notes that these excellencies of Christ (v2b–3b) move the pure-hearted in the church to love of Christ (v3c).

The Bride addresses the King in v4, both for herself and in behalf of the virgins within her. She makes her second request, and in both she asks that He would initiate: “Let Him kiss me…” and “Draw me.” Just as the Lord Jesus teaches (Jn 6:44), the Bride does not have it in her to run after Him from herself; she is dependent upon His drawing her. The request to be drawn (v4a), and the desire to run after Him (v4b), is immediately answered (v4c). Such is the way of the sovereign God with His praying people (cf. Is 65:24). Their running after Him (v4b) results in rejoicing (v4d) and remembering (v4e). How effective is His drawing! Love for Him will never be put to shame; He is worthy of it, and always proves Himself worthy of it (v4f).

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

So, the Bride admits her darkness (v5a), that stain that has resulted from being looked upon by the sun (v6b), when she permitted her attention to be diverted from the maintaining of her own fruitfulness unto the Lord (v6e), and unto other occupations instead (v6d). But, she asserts that she does have some loveliness (v5a), and urges that the daughters of Jerusalem do not make her darkness the object of their consideration of her (v6a). Those who focus upon the blemishes of the church are focusing upon the wrong thing. Just as those who would focus on the fact that the wealthy nomads of Kedar live in a tent, or those who would focus upon the curtains of Solomon rather than the glory that is behind those curtains, so also is the one who focuses upon the blemishes of the church rather than the glory that is within her. Jesus rejoices over the field for the sake of the treasure that is in her (cf. Mt 13:44), but too many despise the faults in the field, and thus disregard that which Christ treasures. 

Note that the occasion of these blemishes in the church is yet another group of church members. We have seen the single-hearted virgins (v3c), and the still-immature daughters of Jerusalem (v5b). But it was the “mother’s sons” (v6c) who had occasioned the blemishes that the Bride here bemoans. The greater trial for the faithful in the church is not those who are outside, but those worldly ones within the church who despise true piety (v6c). Their worldliness is a most subtle persecution, pressuring the godly into the keeping of other vineyards; and, the Bride gives the sad confession that, under that pressure, in focusing upon worldly things, she has failed to focus upon her fruitfulness unto the Lord. 

It is precisely because she has been lax toward Him that the Bride needs the King to kiss her and to draw her. Now, she turns her attention toward Him Whom her soul loves (v7a), for He is not only King but Shepherd, and she is not only Bride but flock. He does this kissing and this drawing by way of feeding a flock (v7b). Even at the scorching heat of noon (v7c, cf. v6b), His shepherding gives them rest. There are those who profess to be companion-shepherds, and the church is ever-plagued with false pastors and preachers. What the bride needs is not the ideas and techniques of man, but Christ’s own means of Christ’s own grace—particularly, the Word, sacraments, and prayer. It is in these that He kisses the Bride, draws her after Him, brings her into His chambers, and pastures her. True longing for Him has its proper form in a desire to be fed by Him from His Word.

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

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

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

True, Permanent Goodness [Family Worship lesson in Ecclesiastes 6:1–7:15]

What is the good life? Read Ecclesiastes 6:1–7:15 looks forward to the hearing of God's Word read in the public worship on the coming Lord's Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that the good life is one in which we trust God's providence and enjoy His goodness in every circumstance. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript. The devotional draws from Ecclesiastes 6:1–7:15 to reveal that no earthly possession, prosperity, or even longevity can satisfy the human soul apart from God. It exposes the futility of seeking joy in wealth, power, or endless life when one lacks the divine gifts of both the opportunity and the ability to perceive God’s goodness. True wisdom lies not in accumulating more, but in seeing God’s hand in all circumstances—prosperity and adversity alike—and in cultivating a heart that finds rest in Him. Pastor emphasizes that the fear of the Lord, not material wealth, is the foundation of the good life, and that enduring value is found in a relationship with God, not in fleeting experiences or worldly achievements. Ultimately, the devotional calls believers to fix their eyes on eternal realities, to embrace sorrow as a means of spiritual refinement, and even to live with the awareness of death as a help to a life well-lived.

2025.10.16 Hopewell @Home ▫ Ecclesiastes 6:1–7:15

Read Ecclesiastes 6:1-7:15

Questions from the Scripture text: What has Solomon seen (v1)? What has God given him (v2)? But what has God not given him? With what result? What might a man have (v3, 6)? But with what condition of his soul (v3, 7)? Who is better off (v3–6)? What does the poor, but wise, man have/know (v8)? What does he see (v9, cf. v6)? But what do others, who are worse off, have? With whom does the desiring one contend (v10)? What would his desired things increase (v11)? What (Who!) is the answer to the rhetorical questions in v12? What type of wisdom (7:1a) applies to what other comparison (v1b)? What is better than what else (v2a–b)? Why (v2c–d)? What else is better than what else (v3a)? Why (v3b)? Whose hearts are where (v4)? What (v5a) is better than what (v5b)? What does the laughter of fools precede (v6)? What two things divert the mind from wisdom (v7)? What is better than what (v8a)? What does your spirit need (v8b)? So that you don’t do what (v9)? If your “good” is based on circumstances, what might you say (v10a–b)? What does this show about your question (v10c)? What, then, is good (v11a)? Whom (even) does it profit (v11b)? What is a defense (v12a)? Why; what does it give (v12b)? What should we consider (v13)? In what conditions can one be joyful (v14a–b)? By considering what (v14c)? What can’t man do, in v14d, that God can? How does v15 summarize the problem presented in this section of the book?

What is the good life? Ecclesiastes 6:1–7:15 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that the good life is one in which we trust God’s providence and enjoy His goodness in every circumstance.

What if someone has all that this world has to offer (v2, 6a), but lacks opportunity to enjoy it (v2) and ability to enjoy it (v3)? This is “vanity and an evil affliction”; it would have been better to have been stillborn (v3–6). 

For life to have true joy and purpose, we need God to give us the ability to see goodness (v6)? To have our soul satisfied (v7), we need to know how to walk before God (v8) and trust that He is doing us good (7:13) in both prosperity and adversity (7:14). 

Better to receive from God the ability to see His goodness (6:6, 9a) than to have our hearts continually wandering after our own desires (v9). To covet, rather than to be content, is to battle with God (v10) for things that would just increase the vanity of our life anyway (v11). It is God Who knows what is good for us (v12a), and what will come of us (v12b). And we need from Him to be able to see that He is good and to trust Him.

In His mercy, He gives the sort of wisdom that helps a man to know that the day of death is better than the day of birth (7:1b), just as that good names are better than valuable ointment (7:1a). So, He gives us things like funerals to remind us, while we are still alive, to live as we will wish we had when we come to die (v2–4). 

While laughter can be enjoyable in the moment, it does not benefit us in the same way that grief does, as it corrects us (v3b, 5a). If we live for the pleasantness of the laughing moment, then that laughter will just be the sound of the tinder and the kindling preparing to burn us (v6). 

So, we must be wary of those things that rob us of eternal perspective and limit our focus to the moment in front of us: whether that be oppression that overwhelms us with the pain of the moment (v7a) or a bribe that allures us with the promise of wealth in the moment (v7b). Focusing on such things makes us to forget God and eternity. To live like that is shortsighted and impatient (v9–10), like the man who thinks that money will defend him, when really only the Lord is a proper refuge (v11, cf. Pr 18:10–12). 

If we consider that the providence of God (v13) includes righteous who die young (v15b), and wicked who live longer (v15c), we will realize that He is pushing us to count eternity (and therefore, our living before Him and seeing and enjoying Him as our good) as infinitely more significant than all of the wealth and honor of this world. 

Are you more blinded to God and eternity by oppression or by possessions? How are you enjoying God’s goodness in your prosperity? How are you enjoying God’s goodness in your adversity? If you are not enjoying God’s goodness to you in your circumstances, Who can give you that joy? What means(!) does He employ to do so? What funerals have you been to? What use have you been making of them?

Sample prayer:  Lord, forgive us for when we have thought that more wealth, or honor, or a longer life would make our life good. The wandering desires of our covetousness are not worth comparing to the ability to see Your goodness in both prosperity and adversity. So, forgive us our sin, and grant unto us to trust Your providence and enjoy Your goodness in every circumstance, we ask through Christ, AMEN!

 Suggested songs: ARP1 “How Blessed the Man” or TPH231 “Whate’er My God Ordains Is Right” 

2025.10.15 Midweek Meeting Livestream (live at 6:30p)

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The Generosity of God-Given Worship [Family Worship lesson in Deuteronomy 12:1–31]

What is true worship? Deuteronomy 12:1–31 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these thirty-one verses of Holy Scripture, the Holy Spirit teaches us that only God chooses what is true worship. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio's transcript. This passage establishes that worship must be conducted exclusively according to God’s sovereign choice, not according to the church's preference or the practices of the surrounding culture. It emphasizes that true worship involves the destruction of pagan altars and idols, and the exclusive offering of only what God has provided, and only in the way that God has commanded and in the place God designates, where His name dwells. The people are called to rejoice before God in gratitude for His generous provision. This reflects the broader theological truth that God alone determines how humanity may approach Him, culminating in the ultimate provision of Jesus Christ, the true dwelling place of God’s Name. Therefore, worship must always be offered in the way God has commanded, not according to human desire or cultural imitation, but in joyful obedience to His revealed will. When this is followed, the worship comes through Christ.

2025.10.15 Hopewell @Home ▫ Deuteronomy 12:1–31

Read Deuteronomy 12:1–31

Questions from the Scripture text: What are they to observe where (v1)? What are they to do with the nations’ places of worship (v2)? What are they to do with the nations’ furnishings of worship (v3)? And the names of their gods? Whom shall they not worship how (v4)? Who will choose the place (v5)? To take what (v6)? And do what (v7)? Before Whom? With what emotion? With whom? What mustn’t they do (v8)? What is going to happen soon (v9–10)? Then Who would choose what (v11)? For them to do what? With what emption (v12)? Before Whom? With whom? What must they not do (v13)? What/where instead (v14)? What may they do, where (v15)? With what exceptions (v16–17)? Where must the offerings be eaten (v18)? Before Whom? With whom? What else mustn’t they do (v19)? How much will the Lord prosper them (v20)? But what might the circumstances be (v21)? Then what may they do (v21–22)? What mustn’t they do (v23–25)? What must they take where (v26–27)? In order to do what (v28)? What is the Lord about to do to the nations (v29)? What mustn’t Israel do like these nations (v30)? Why not (v31)?  

What is true worship? Deuteronomy 12:1–31 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these thirty-one verses of Holy Scripture, the Holy Spirit teaches us that only God chooses what is true worship.

This chapter applies the second commandment to Israel’s life in the land (v1).

They are to destroy false worship. Destroy its places (v2). Destroy its furnishings (v3). Destroy even its names (v3b). YHWH their God is not to be worshiped in the way the nations say. Nor is He to be worshiped as Israel says (v8). 

The Lord alone chooses how He is to be worshiped. He has given them the acts of worship (v11, cf. v6). And He will choose even the place of worship (v5, 11, 14, 18, 21, 26). For us, now, that place is a Person, the Lord Jesus, in Whom alone we are able to worship in Spirit and truth (cf. Jn 4:19–26). 

His worship is a gift of joy and fellowship with Himself (v7, 12). And He commands that this joy and fellowship be shared corporately with His people and His ordained servants (v7, 12, 18–19). He is generously prospering them (v1, 7b, 20), but His greatest gift to them is joy and fellowship with Himself in His worship.

This generous God, alone, decides what true worship is.

How has God commanded us to worship Him? In Whom is this worship? What is God giving you, when you worship like this?

Sample prayer:  Lord, forgive us for wanting to worship in our own way. And forgive us for measuring worship by how it pleases us or makes us feel. Thank You for giving us Your own worship in Your generosity. Make us to rejoice before You, in fellowship with You, and with Your people and servants, we ask through Christ, AMEN!

 Suggested Songs: ARP32AB “What Blessedness” or TPH103A “Bless the Lord, My Soul”

The Spirit's Title for the Song [Family Worship lesson in Song of Songs 1:1]

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. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the transcript of the audio: The Song of Songs titles itself a divine, poetic masterpiece, is not merely a human love story but an allegory pointing to Christ’s eternal, sacrificial love for His church, the bride. Rooted in the rich literature of corresponding Scripture, it is a song of songs—exalted in both form and content—designed to imprint divine truth on the mind, stir deep affections, and move the will of the singer and hearer. Though attributed to Solomon, the king’s flawed history underscores that the true focus is not on his marriage but on that of Christ, the King of Kings—Whose love is the love of loves. The book’s poetic, dense language, together with corresponding Scripture, especially Psalm 45 and Ephesians 5, reveal that the Song is about Christ and His Bride. It is the most excellent song, the central narrative of Scripture, in which all of God’s redemptive history finds its fulfillment in Marriage Supper of the Lamb.

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.