2026.07.22 Hopewell @Home ▫ 1 Chronicles 14

Read 1 Chronicles 14

Questions from the Scripture text: Who sent whom to whom (1 Chronicles 14:1)? With what gifts, for what purpose? Whom did David know to have done this (1 Chronicles 14:2)? What conclusion did he draw from this? But then what did David do (1 Chronicles 14:3)? Yet with what result? Which children to 1 Chronicles 14:4-7 list? How do the Philistines respond to the news of David being anointed king over all of the tribes (1 Chronicles 14:8)? And how does David respond to that? Then what do the Philistines do (1 Chronicles 14:9)? To whom does David address his response (1 Chronicles 14:10)? What does he ask? What does YHWH answer? Where do the Philistines go (1 Chronicles 14:11)? What happens there? How did it get its name? To Whom does David give the credit for this? What do the Philistines leave behind (1 Chronicles 14:12)? And what does David command to be done with them? What do the Philistines do in 1 Chronicles 14:13? What does David do again (1 Chronicles 14:14)? How is God’s response different than before (1 Chronicles 14:14-15)? What did David do (1 Chronicles 14:16)? With what immediate result? And what further result (1 Chronicles 14:17)?

What does God do for His people and His anointed? 1 Chronicles 14 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that God blesses His people, through His blessed anointed one.  

The point of the passage is pretty clear. “His kingdom was highly exalted for the sake of His people Israel” (1 Chronicles 14:2). “Go up, for I will deliver them into your hand” (1 Chronicles 14:10). “God has broken through my enemies by my hand like a breakthrough of water” (1 Chronicles 14:11). “God has gone out before you” (1 Chronicles 14:15). “YHHW brought the fear of him upon all nations” (1 Chronicles 14:17). 

There is much here that distinguishes David from Saul. He is obviously YHWH’s choice. He inquires of God Himself (1 Chronicles 14:10, cf. 1 Chronicles 10:14). He is diligent in the destruction of all that is against God (1 Chronicles 14:12, cf. 1 Samuel 15:8–14). And the Lord builds his house (1 Chronicles 14:1) and expands his household (1 Chronicles 14:4-7), whereas He had destroyed both Saul and Saul’s household, in judgment (cf. 1 Chronicles 10:6). 

Even now, after the exile, the Chronicler is pressing the point that God has chosen David’s royal line. But it is not all positive. Although the Lord mercifully strengthens David in the multiplication of his children, David sins grievously in the multiplication of his wives. This violates Genesis 2:21–24, which Jesus authoritatively interprets in Matthew 19:4–6. And, more specifically for a king, it violates Deuteronomy 17:17. 

David’s line is the chosen line, so the people are to find their blessing in their loyalty to him and his line. David’s line is the chosen line, but God’s people are looking for a King Who is even better than David. 

We have great David’s greater Son, our Lord Jesus Christ, for our King. He commits no sin. All of the blessing of God upon David was for His sake, and now that blessing falls upon Him and His people. He is building His church, and the gates of Hell cannot prevail against it. He is God’s chosen, and all of our loyalty and hope belong with Him. 

How does your allegiance to Christ as your King appear in your life? How does your sure hope in Christ for blessedness appear in your life?

Sample prayer: Lord, just as You established the kingdom of David, how much more sure is the greatness and success of the kingdom of Jesus! Forgive us for when we serve Him without hope or confidence and joy. Forgive us for when we fail to serve Him at all. And, often, as with David and the many wives through which You strengthened Him with many children, You have blessed us despite our own sin and folly. Forgive us for that sin and folly, and forgive us for downplaying its sinfulness on account of Your mercy to us. For the sake of King Jesus, forgive us and strengthen us against all of our sin, we ask in His Name, AMEN!

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

2026.07.21 Hopewell @Home ▫ Job 11

Read Job 11

Questions from the Scripture text: Who now answers (Job 11:1)? How does he describe him in Job 11:2? What does he say about Job’s speech in Job 11:3a? And in verse 3b? What is he excusing himself for doing? What does he claim has been Job’s primary message (Job 11:4)? What does he claim to wish (though contradicted by his own behavior) in Job 11:5? What true, but utterly obvious, yet nonetheless cruel, point does he make in Job 11:6? What is his main theme in comparing Job’s knowledge to God’s (Job 11:7-9)? What does he suggest Job is trying to do by his own wisdom (Job 11:10-12)? What does he suggest Job could do (Job 11:13-14) to achieve what outcome (Job 11:15-19)? What does he conclude must surely be the case with Job thus far (Job 11:20)? 

What hope can a sinner have before God? Job 11 prepares us for the opening part of public worship on the coming Lord’s Day. In these twenty verses of Holy Scripture, the Holy Spirit teaches us that, though sinners may be tempted to find hope through their repenting, the only true hope that they can have is in God’s mercy. 

Zophar now accuses Job of speaking too much (Job 11:2) and too foolishly (Job 11:3). But he hasn’t heard Job rightly at all. Zophar also accuses Job of claiming to know it all and do everything rightly (Job 11:4). But Job has actually openly confessed that his highest knowledge is infinitely below God’s (cf. Job 9:3–4, Job 10:4), and that his comparative righteousness cannot stand the scrutiny of God’s perfect justice (cf. Job 9:2, Job 9:15, Job 9:20). So, when Zophar waxes eloquent about God’s wisdom (Job 11:7-9) and God’s justice (Job 11:10-11), he is not saying more than Job has already said.

Zophar doesn’t seem to see that in excusing himself for answering for Him, Zophar accuses his version of God of failing to answer Job well enough (Job 11:5-6). In fact, God has spoken. He has spoken of the Mediator and mercy in which Job is attempting to hope, so that he might receive the opposite of what he ultimately deserves. But Zophar is either ignorant of that speech, or ignoring it. The end of Job 11:6 would be a cruel zinger “God is actually forgetting some of your iniquity!” But Job knows exactly what he actually deserves and has expressed it. 

Where Zophar’s ideas and Job’s ideas diverge is in Zophar’s proposed solution. Like Bildad and Eliphaz, he thinks that if Job would just do better (Job 11:13-14), then everything would get better (Job 11:15-19). But this contradicts what he himself has said about man’s wisdom and righteousness. Job, much more wisely, has already ruled this out as a solution, because a man can never achieve the righteousness and justice of God (cf. Job 9:1–2). He can never repent himself out of the category of those in Job 11:20, who have no hope. 

Job’s friends do not speak the truth about God (cf. Job 42:7). They do not assure Job of the reality of the Mediator, His atonement, His intercession, and God’s mercy in Him. But this is the only hope that sinners may have. If we are to be genuine comforters, whether of ourselves or others, it is the hope that we must offer.

What difficult situations are you in? What difficult situations are people you know in? In these situations, what does it look like to offer hope by doing better? And what does it look like to offer hope in God’s Mediator and God’s mercy?

Sample prayer:  O Lord, we are unable to search out the deep things of God or to find out the limits of the Almighty. Indeed, they are higher than the heavens, and deeper than the grave, longer than the earth, and broader than the sea. We could never prepare our hearts well enough for You, or stretch out our hands with no iniquity. So, we come to You not by the worthiness of what we do, but by the worthiness of Christ, and what He has done. Through Jesus, we come to You with our faces lifted up—secure in the hope of the Mediator Whom You have provided. Receive us in Him, and give us help from Him by His Spirit, we ask in His Name, AMEN!

Suggested songs: ARP80 “Hear, O Hear, Us” or TPH433 “Amazing Grace”

2026.07.20 Hopewell @Home ▫ Proverbs 26:17–19

Read Proverbs 26:17–19

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.07.18 Hopewell @Home ▫ Ephesians 2:11–13

Read Ephesians 2:11–13

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

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

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

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

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

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

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

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

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

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

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

2026.07.17 Hopewell @Home ▫ Habakkuk 1:1–4

Read Habakkuk 1:1–4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Read Mark 7:24–8:10

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

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

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

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

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

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

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

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

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

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

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

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

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