2026.09.24 Hopewell @Home ▫ Mark 10:32–45

Read Mark 10:32–45

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

Why must we be willing to suffer, and to be servants and slaves of one another? Mark 10:32–45 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these fourteen verses of Holy Scripture, the Holy Spirit teaches us that we should be willing to suffer and to serve others, because we follow a suffering, serving Savior. 

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

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

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

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

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

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

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

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

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

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

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

2026.09.23 Hopewell @Home ▫ 1 Chronicles 23–24

Read 1 Chronicles 23–24

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.23 Midweek Meeting Livestream (live at 6:30p)

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

2026.09.22 Hopewell @Home ▫ Job 18

Read Job 18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2026.09.21 Hopewell @Home ▫ Proverbs 28:1–8

Read Proverbs 28:1–8

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

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

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

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

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

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

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

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

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

2026.09.20 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.

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

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

2026.09.17 Hopewell @Home ▫ Mark 10:17–31

Read Mark 10:17–31

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

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

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

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

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

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

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

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

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

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

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

2026.09.16 Midweek Meeting Livestream (live at 6:30p)

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

Why We Need Christ As Priest [Children's Catechism 70—Theology Simply Explained]

Pastor walks his children through Children's Catechism question 70—especially explaining how we need a Priest Who can bring us near to God, and Who can atone for sin that is as big as God.

Q70. Why do you need Christ as a priest? Because I am guilty. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The lesson addresses the theological necessity of a priest by considering human guilt in light of divine holiness. It argues that, even in a state of perfect righteousness, humanity requires a mediator to approach the holy-holy-holy Creator, but the reality of sin further necessitates a priest who is also a Redeemer. Christ is presented as the ultimate mediator, Who offers atoning sacrifice, transforming the certain expectation of divine wrath into unassailable expectation of favor and blessing. The central message emphasizes that access to God is secured not by human merit, but by the consecrating work of Christ as the High Priest who bridges the gap between the sinner and the Holy.