Despairing Words for the Wind [Family Worship lesson in Job 3]

How should we speak and hear despairing words? Job 3 prepares us for the opening part of public worship on the coming Lord’s Day. In these twenty-six verses of Holy Scripture, the Holy Spirit teaches us that we should speak despairing words according to biblical values, and humility before God, and hear them as the venting of real pain. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional explores Job’s profound lament in chapter 3, where his anguished cries—cursing the day of his birth and questioning why he was not stillborn—reveal the depth of his suffering and the tension between human despair and divine sovereignty. Though Job remains blameless and faithful, his experience mirrors the spiritual struggle of even the most righteous, echoing Paul’s cry in Romans 7, as he wrestles with the paradox of enduring life amid unbearable misery. The preacher emphasizes that Job’s rhetorical questions—why light is given to the afflicted, why he was not stillborn—are not mere despair but genuine longings for meaning, pointing toward a deeper truth: suffering, though incomprehensible, is part of God’s redemptive wisdom, preparing believers for a fuller knowledge of God through Christ’s own suffering. Death, while a great equalizer, is not the ultimate hope; rather, Job’s longing anticipates resurrection and the future revelation of Christ, whose crucifixion—marked by darkness—mirrors Job’s lament and provides the ultimate basis for comfort. The devotional concludes by affirming that God uses suffering not to abandon, but to draw His people closer, transforming agony into a means of spiritual growth and enabling believers to comfort others with the same grace they have received.

2026.05.26 Hopewell @Home ▫ Job 3

Read Job 3

Questions from the Scripture text: Who finally opens his mouth (Job 3:1)? But what does he do (Job 3:1-2)? What does he wish upon what (Job 3:3)? What does he repeat three times in Job 3:4-6? What poetic device does he use of it in Job 3:6? What further curses does he pronounce upon it (Job 3:7-9)? Why, what has it done (Job 3:10)? With what rhetorical question (Job 3:11, Job 3:16) are the next nine verses occupied? What advantage would stillbirth have offered (Job 3:13)? What do the accomplishes of kings amount to (Job 3:14-15)? What are some advantages of the dead (Job 3:16-19)? With what rhetorical question (Job 3:20) are the next seven verses occupied? What do they long for (Job 3:21-22)? But what happens to them (Job 3:23)? How “successful” has the friends’ plan (cf. Job 2:11) been?

How should we speak and hear despairing words? Job 3 prepares us for the opening part of public worship on the coming Lord’s Day. In these twenty-six verses of Holy Scripture, the Holy Spirit teaches us that we should speak despairing words according to biblical values, and humility before God, and hear them as the venting of real pain. 

In Job 6:26, after Elpihaz’s poor reply, Job will give us his own interpretation of this speech. They are the words of a despairing man, which are for the wind. They are not meant to be overanalyzed for the precision of their content, but understood as a venting of his anguish.

We can see this, even in our passage, where we have a curse (Job 3:3–10), and two questions (Job 3:11-19, Job 3:20-26). We can see that the curse is figurative, in that it is upon the past (his conception and birth cannot be cursed, because they are history), and upon a day that is spoken of as if it were a person (Job 3:6). Rather, the theme is the greatness of the darkness with which he now views the day (Job 3:4a, verse 4c, Job 3:5a, verse 5b , verse 5c, Job 3:6a, Job 3:9a, verse 9b, verse 9c). 

The questions are of a similar kind. The first question (Job 3:11-19) is specific to himself, and the second (Job 3:20-26) is more general. If we read them in our own voice, as the “friends” did, we may conclude that they are angry questions. But, the bulk of the evidence in Job teaches us to read them in a voice of despair and humility. Job genuinely wants to know why he wasn’t just stillborn. After all, Job knows that his “accomplishments” and “wealth” never had eternal value (Job 3:14-15, cf. Job 1:21). And it is true that to depart and be with Christ is better by far (Philippians 1:23). Even if he did not have specific knowledge of the intermediate state, he did know that the Lord had disarmed (cf. 1 Corinthians 15:55) death by making it deliver from the troubling of the wicked (Job 3:17a), give rest to the weary (verse 17b), free the prisoner (Job 3:18a), liberate the oppressed (verse 18b), and emancipate the slave (Job 3:19). There may even be an implication here that the stillborn (Job 3:16) are all elect; we cannot know this for sure from Scripture, but we do know that Job himself is elect.

The second question (Job 3:20-26) is sort of a problem-of-evil question. Job continues to be convinced about God’s sovereignty (Job 3:23), and the question as a whole presumes God’s goodness. But his circumstances have outrun his understanding. He knows that God is in control, and that God must be doing him good, but how it can be for his good, to be suffering like he is at the moment, completely escapes him. By the time the book is over, his faith (cf. Job 19:26), and knowledge of God (cf. Job 42:5) will have grown, which will be the answer to his question. 

Job 3 is helpful, because it displays just how intensely the godly may cry out in his suffering and bewilderment. It is a more extended version of Jesus praying for the cup to pass from Him (cf. Matthew 26:39), or crying out the cry of dereliction (cf. Matthew 27:46). Like so many of the Psalms, it takes us to the limits of godly expression of the intensity of our anguish. Praise God, that Christ’s own suffering is the answer to Job’s questions, and that Christ sympathetically suffers with us (cf. Romans 8:17). So, whether from ourselves or others, let us learn how to speak, and to listen to, despairing words that are for the wind.

What despair have you been in? How have you vented the intensity of it? How have you kept this sound and humble?

Sample prayer:  Lord, we hear Job’s crying out, and we remember our own crying out, and we thank You that Jesus Christ is the greatest Sufferer that has ever been. Even in our most intense pain, You are always doing us good. And we thank You that it was for the joy that was set before Him that Christ endured the cross. Now, we pray that He would have that joy, of declaring Your Name to us as His brethren, and of singing Your praise in the midst of Your assembly. Grant unto us the ministry of Your Holy Spirit, enabling us to partake of the joy of Christ Himself. For, He is also the greatest Enjoyer of You that there has ever been. So, we ask it in His Name, AMEN!

Suggested songs: ARP102A “To This My Prayer” or TPH231 “Whate’er My God Ordains Is Right”

Priorities in Public Life [Family Worship lesson in Proverbs 25:6–10]

How should we conduct ourselves publicly? Proverbs 25:6–10 looks forward to the midweek sermon. In these five verses of Holy Scripture, the Holy Spirit teaches us that we should conduct ourselves before others as those who are before God first. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: Proverbs 25:6–10 delivers a wisdom-based guide for navigating authority, reputation, and conflict with integrity. It warns against seeking honor prematurely, urging humility and faithfulness in one’s current role, as exaltation should come from God, not self-promotion. The passage cautions against hasty legal action, emphasizing the need for thorough discernment to avoid public shame, and underscores the greater value of trustworthiness over material gain. It condemns betraying confidences, even in pursuit of justice, highlighting that preserving relationships and moral character outweigh winning a case. These principles apply not only to public life but also to family and personal relationships, calling believers to prioritize humility, wisdom, and Christlike integrity over pride, litigation, and self-interest..

2026.05.25 Hopewell @Home ▫ Proverbs 25:6–10

Read Proverbs 25:6–10

Questions from the Scripture text: What should one not do, in whose presence (Proverbs 25:6a)? And in whose place should you not stand (verse 6b)? What is better (Proverbs 25:7a)? Than what (verse7b)? Where should you not go hastily (Proverbs 25:8a)? Because what might happen there (verse 8b–c)? What should you do (Proverbs 25:9a)? Instead of what (verse 9b)? Or else what may happen (Proverbs 25:10)?

How should we conduct ourselves publicly? Proverbs 25:6–10 looks forward to the midweek sermon. In these five verses of Holy Scripture, the Holy Spirit teaches us that we should conduct ourselves before others as those who are before God first.

Having given instruction with regard to the king himself (Proverbs 25:1-5), the attention now turns to the subjects, and how to conduct ourselves in public life.

We should not presume that we are royal, Proverbs 25:6-7. It is tempting to put on airs (Proverbs 25:6a), but this is a recipe for being humiliated (verse 6b, cf. Luke 14:8). Instead, excel at your labor, service, and prudence, and let those in authority lift you to that position. Even if they never do, the believer will ultimately be exalted by God in due time (cf. 1 Peter 5:6). 

We should also not presume that we are in the right, Proverbs 25:8. The end of Proverbs 25:7 actually goes with Proverbs 25:8. Just because our eyes have seen something, we should not be hasty to presume that we understand the context, or that we are justified in the case that we make. As with the heart of the king in Proverbs 25:3, there is a great deal of knowledge and information to which we may not be privy, and going to court hastily is another recipe for being humiliated. 

Finally, we should not presume to be a reporter, Proverbs 25:9-10. There are situations in which it is proper to plead a (right) case with a neighbor (Proverbs 25:9a). But, we must not do so at the cost of sharing someone else’s information that is not ours to give (verse 9b). Obtaining vindication or restitution is not worth wronging one another, and exposing ourselves as untrustworthy (Proverbs 25:10). 

How we engage publicly reveals much about whether we are more interested in “doing what’s right” or “getting our rights.”

What higher position are you tempted to take for yourself? What does your public conduct reveal about your heart?

Sample prayer: Lord, forgive us for our pride, and vainly ambition. Lest we humiliate ourselves by folly, please grant to us the humility to do what is right by You and by our neighbor. For, we ask it through Him Who humbled Himself for us, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH73B “Yes, God Is Good to Israel” 

First Song for Next Lord’s Day — ARP102A To This My Prayer

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According to His Riches [Family Worship lesson in Ephesians 1:7–8]

How great is redemption? Ephesians 1:7–8 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 redemption's greatness corresponds to God’s grace and God’s wisdom. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional centers on Ephesians 1:7–8, revealing that redemption through Christ’s blood is not merely a transaction but the ultimate expression of God’s infinite grace, wisdom, and divine glory. It emphasizes that the price of redemption—paid through the blood of God the Son—corresponds perfectly to the boundless riches of God’s grace, affirming Christ’s full divinity and the eternal, sovereign plan of God. The passage highlights how this redemption is not only a release from sin’s penalty but also a profound demonstration of God’s wisdom, surpassing all other displays of His creativity and providence. Pastor calls his family to respond with awe, gratitude, and a transformed life that values the gospel above all else, recognizing that the cross is the pinnacle of divine insight and glory. The tone is reverent, instructive, and deeply pastoral, inviting believers into a deeper appreciation of Christ’s supremacy and the depth of God’s grace.

2026.05.23 Hopewell @Home ▫ Ephesians 1:7–8

Read Ephesians 1:7–8

Questions from the Scripture text: What do we have in Jesus (Ephesians 1:7a)? Through what? What does this redemption entail? According to what was this redemption purchased? What does Christ make this redemption do unto us (Ephesians 1:8a)? In what two things does this redemption abound?

How great is redemption? Ephesians 1:7–8 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 its greatness corresponds to God’s grace and God’s wisdom. 

Through hundreds of pages of Scripture, the Holy Spirit prepares us to understand the RICHES of Ephesians 1:7–8. Redemption was something that the life of the firstborn was given to purchase for Israel. And redemption was something in which money could be offered to purchase the life of that firstborn, in memory of when the blood of the Passover lamb protected that life. Redemption was something that could be purchased for anyone who ended up in slavery through debt.

But never was there a redemption like this. Redemption through His blood! All the wealth in the world—indeed, every created thing—together cannot begin to indicate the value of Him from Whom, and through Whom, and for Whom all things exist. And yet, He took to Himself flesh and blood that He might spill that blood in order to purchase us!

What bank is so flush with wealth that it can afford such a payment as the blood of Christ? The bank of the riches of God’s grace. We often talk about depending upon grace, but I think we could do with more meditating upon the greatness of that grace upon which we depend, praise God! It is a grace so rich that it was according to these riches that the blood of Jesus purchased us for adoption as sons of God.

Indeed, of all of the things that God’s wisdom and understanding has devised, here is one thing that Scripture describes all of His wisdom and understanding bending itself upon: purchasing us through the blood of Christ according to the riches of His grace.

Truly, our redemption is a marvel at which we will wonder in praise for unending ages. And it makes one’s heart ache with a desire that the flesh would be mortified more even now, in order that we might wonder and praise more even now. Blessed be the God and Father of our Lord Jesus Christ (cf. Ephesians 1:3)!

From what are you redeemed? At what cost? How are you responding to the riches of His grace? The abundance of His wisdom?

Sample prayer:  Lord, we bless Your Name, Whose redemption is not just from the riches of Your grace, but with a lavishness that is according to those riches. We thank You for the precious blood of Christ, and praise You for the divine wisdom that devised such a glorious salvation. Make Your grace to keep abounding to us, we ask through Christ, AMEN!

Suggested songs: ARP65A “Praise Awaits You, God” or TPH425 “How Sweet and Awesome Is the Place”

To Whom Judgment Comes [Family Worship lesson in Zephaniah 1:8–13]

Whom will God judge? Zephaniah 1:8–13 prepares us for the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that God will judge all, and especially those in leadership. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: [transcription service unavailable at the time of publication].

2026.05.22 Hopewell @Home ▫ Zephaniah 1:8–13

Read Zephaniah 1:8–13

Questions from the Scripture text: What day is this telling us about (Zephaniah 1:8a–b)? Whom will YHWH punish (verse 8c)? Whom else (verse 8d)? Whom else on that day (Zephaniah 1:9a–b)? What do these people do (verse 9c)?  What will be heard, from where, on that day (Zephaniah 1:10a–b)? And what from where else (verse 10c–d)? And what from where else (verse 10e)? Who else will make what noise (Zephaniah 1:11a)? For what two reasons (verse 11b–c)? When will Zephaniah 1:12a occur? Who will do what, where (verse 12b)? In order to do what (verse 12c)? To whom (verse 12d)? Why are they complacent—where (verse 12e) do they say what (verse 12f–g)? What will happen to what two things in Zephaniah 1:13a–b? And what other curse will come upon them (verse 13c–d)? 

Whom will God judge? Zephaniah 1:8–13 prepares us for the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that God will judge all, and especially those in leadership.  

At first, Zephaniah prophesied wrath of cosmic proportions (Zephaniah 1:2-3). Then, he made it clear that judgment begins at the household of God (Zephaniah 1:4-7, cf. 1 Peter 4:17). Now, he narrows the focus of his prophecy even more, to specific individuals.

God’s judgment will focus especially upon the political, religious, and economic leaders. Although Josiah would seek the Lord, his children wouldn’t, and they will be punished (Zephaniah 1:8c). Verse 8d alludes to the same sort of thing as in 2 Kings 10:22 with the special outfits for Baal worship, and Zephaniah 1:9a alludes to a Philistine religious superstition (cf. 1 Samuel 5:5) that begin with the humiliation of their false god, but now has been imported into the religious traditions of Israel! The religious leadership meticulously holds to the religious dress and traditions of men, but they turn their Lord’s house into a den of robbers (Zephaniah 1:9c, cf. Matthew 21:13, Mark 11:17, Luke 19:46, Jeremiah 7:11). The weeping and wailing will come not only from the high places (Zephaniah 1:10d), but especially from the economic district of Jerusalem (Zephaniah 1:10-11). Those who are in leadership must expect a greater judgment (cf. James 3:1, Luke 12:48). 

But the “common” person must not think that he will escape. Though a man flatters himself that the Lord isn’t really going to judge him in His wrath (Zephaniah 1:12d–g), the word-picture in verse 12a–c is exactly the opposite: YHWH making a systematic search with the spotlight of His all-penetrating gaze and knowledge. They had God’s Word inscribed to them, recounting the covenant curses of Zephaniah 1:13 in Deuteronomy 28:30, Deuteronomy 28:39. And we, dear reader, have God’s Word inscribed to us in Zephaniah 1:8–13. Let none of us think that there is any way to escape the wrath of God. The only way out is to go through, and the only way through is hidden in Jesus Christ at His cross! Do not think or live as if the Lord somehow might not judge your sin. Turn from your sin and hide in Christ!

What has God given you, which subjects you to a greater judgment? What do you do, hoping God will somehow overlook it?

Sample prayer:  Lord, have mercy upon us! For, You have given us much, and of us, much will be required. Don’t let us deceive ourselves about Your wrath, but give us to consider it seriously, and to hide ourselves in Christ, we ask in His Name, AMEN!

Suggested songs: ARP2 “Why Do Gentile Nations Rage” or TPH177 “Before Thee, God, Who Knowest All”

Wrongful Fear Comes from Unbelief [Family Worship lesson in Mark 4:35–41]

Who can Jesus be? Mark 4:35–41 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seven verses of Holy Scripture, the Holy Spirit teaches us that Jesus can only be YHWH God. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: In this passage, Jesus demonstrates His divine authority over nature by calming a violent storm, revealing His identity as the sovereign Lord who commands even the forces of creation. The disciples’ fear of the storm gives way to profound awe when they realize that the One Who stills the winds and waves is also the One who cares deeply for them, as evidenced by His willingness to endure human weakness and suffering for their salvation. Their question, 'Teacher, do you not care?' exposes a subtle but dangerous unbelief—the assumption that God’s power is not matched by His personal concern—yet Jesus responds with gentle rebuke and grace, inviting them to trust in His care, which is fully secured in His sacrificial death. The devotional underscores that true faith is not the absence of fear, but the recognition that God’s love and power are most fully revealed in the cross, where His care is proven beyond doubt. The response to doubt, therefore, is not merely intellectual assent, but a return to the cross, where Christ’s compassion and sovereignty are eternally confirmed.