How to Hide in the Lord [Family Worship lesson in Zephaniah 2:1–3]

How should we seek the Lord? Zephaniah 2:1–3 prepares us for the evening sermon on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that we should seek the Lord humbly, urgently, and dependently. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: [Transcription unavailable at time of publication].

2026.06.05 Hopewell @Home ▫ Zephaniah 2:1–3

Read Zephaniah 2:1–3

Questions from the Scripture text: What does Zephaniah 2:1 tell them to do to themselves? What does Zephaniah 2:2 press about the timing? Whom does Zephaniah 2:3 say to seek? And what to seek? In what hope?

How should we seek the Lord? Zephaniah 2:1–3 prepares us for the evening sermon on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that we should seek the Lord humbly, urgently, and dependently.  

There’s a translation issue with our English version of Zephaniah 2:1. The original says to “gather as chaff,” or “stubble.” The point is awareness of smallness and danger. Like stubble before a wildfire. Those who are hoping to be hidden by grace, should come in humble need of that grace. The point in Zephaniah 2:2 can be seen in the triple “Before,” which presses upon us the urgency of time. Judgment hastens (cf. Zephaniah 1:14), and we do not know how long we have. So the time to hide in YHWH is now! Finally, Zephaniah 2:3 teaches them to come dependently. They don’t have righteousness, or even meekness of their own. So they must seek YHWH. They must seek righteousness from YHWH. They must seek meekness from YHWH. When we come to the Lord, we come as dependents, not contributors. The necessity of not coming presumptuously is emphasized by the “perhaps” of verse 3. “It may be” that you will be hidden. Hope for salvation is sure in Him, but we mustn’t come presumptuously. Dear reader, come to the Lord humbly, urgently, and dependently!

How is your humility in hiding in the Lord seen? How is your urgency in hiding in the Lord seen? How is your dependence?

Sample prayer:  Lord, we deserve the fullness of Your wrath. We are as stubble before the wildfire. And we need You to hide us now, even now, before the great day comes. Save, now, O Lord! Finally, we seek from You not only that You would be righteous and gentle toward us, but that our own righteousness and gentleness would come from You by Your grace. So, hide us in Yourself we ask, through Christ, AMEN!

Suggested songs: ARP32AB “What Blessedness” or TPH130A “LORD, From the Depths to You I Call”

Heart-Keeping [Family Worship lesson in Proverbs 4:23]

Pastor teaches his family a selection from “the Proverb of the day.” In this verse of Holy Scripture, the Holy Spirit teaches us that the heart is the thing that must be kept, for the keeping of the life. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: [Transcription unavailable at time of publication].

Jesus Saves His Bairns [Family Worship lesson in Mark 5:21–43]

What does Jesus offer? Mark 5:21–43 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-three verses of Holy Scripture, the Holy Spirit teaches us that Jesus offers to us to be as His own dear children. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: [Transcription unavailable at time of publication].

2026.06.04 Hopewell @Home ▫ Mark 5:21–43

Read Mark 5:21–43

Questions from the Scripture text: When Jesus crossed back to the Jewish side of the lake, who gathered to him (Mark 5:21)? Who fell at his feet in Mark 5:22? What did he ask Jesus to do in Mark 5:23? Where did Jesus go in Mark 5:24? Who went with Him? For how long had the woman in Mark 5:25 had a flow of blood? How had she tried to get better (Mark 5:26)? What did she try now (Mark 5:27)? How quickly was she healed when she touched Jesus (Mark 5:28-29)? What did Jesus ask (Mark 5:30)? Why did the disciples think this was a silly question (Mark 5:31)? How did the woman respond (Mark 5:33)? What does Jesus call her (Mark 5:34)? What has happened during this time (Mark 5:35)? What did Jesus say to the synagogue ruler in Mark 5:36? Whom did He bring with Him now in Mark 5:37? What does He say about the girl in Mark 5:39? By the end of Mark 5:40, who is there? What does he call the daughter in Mark 5:41? How old was she (Mark 5:42)? How do they respond? What two things does He command them in Mark 5:43?

What does Jesus offer? Mark 5:21–43 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-three verses of Holy Scripture, the Holy Spirit teaches us that Jesus offers to us to be as His own dear children. 

In this passage, we find two daughters. The Holy Spirit gives us the little girl’s age and the length of the woman’s suffering so that we will connect the two. Other than that, the two seem to have little in common. The woman is by herself. She is out of resources. No one seems to care about her. The little girl has parents. Her father is the synagogue ruler. She has her own crowd of people weeping and wailing for her.

But our Savior brings the invisible woman out into the light. He who is full of the Spirit, and knows so much about so many—did He not know who had been healed? Of course He does, but He wants everyone else to know. He wants everyone else to see her with Him. He wants everyone else to hear Him call her daughter.

Then, there’s the opposite in the house. He only takes three of the disciples. He tells the truth that the girl is sleeping (her soul has not departed but is waiting by her body to obey Christ’s command). When people mock, He takes it as an opportunity to retain only Jairus and Mrs. Jairus. He’s not interested in provoking the mob to try to enthrone Him as king. Although He had called the ‘invisible’ woman “daughter,” he calls the little girl “little girl.”

Jesus hid from everyone else what we have an easier time remembering: that He is infinitely glorious! But He put on display what we have a more difficult time accepting: that He is wondrously merciful. To Him, there are no invisible women. To Him, that woman is considered with all the tenderness of a daughter. 

And so are you, dear Christian. You may have no one else. You may have nothing else. You may have tried everything. The Lord Jesus can heal you and cares for you as for a daughter!

From what do you need healing? From whom (Whom!) do you expect the most compassion? How do you seek it?

Sample prayer:  Father, thank You for giving to us Your Son, our Lord Jesus, to love us dearly, and with saving power, as He did the daughter of Jairus and the older “daughter” with the flow of blood. Forgive us for how we put our hope the experts of this world, rather than merely employing them. Truly, this is a recipe for losing all that we have and being no better. And forgive us for when we even trust our own wisdom—like those did who laughed at Christ. What grievous sins these are, against such a powerful and loving Savior. Turn us from such sins we ask, through Him, AMEN!

Suggested songs: ARP23B “The LORD’s My Shepherd” or TPH492 “How Sweet the Name of Jesus Sounds”

2026.03 Midweek Meeting Livestream (live at 6:30p)

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God Honors Faithful Church-Members [Family Worship lesson in 1Chronicles 8]

What third tribe does the Chronicler especially honor? 1Chronicles 8 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that, in addition to royal Judah, and priestly Levi, the Chronicler honored faithful Benjamin. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The passage from 1 Chronicles 8 highlights the faithful continuity of the tribe of Benjamin, emphasizing their unwavering allegiance to Judah and the Davidic line, particularly through their settlement in Jerusalem. While Judah and Levi are also prominently featured for their roles in the royal and priestly offices, Benjamin’s significance lies in their loyalty during the nation’s division, symbolizing steadfast commitment to God’s chosen center of worship. The chronicler uses geography—tracing movements from Geba and Gath to Jerusalem—to underscore this faithfulness, culminating in the statement that these leaders dwelt in Jerusalem, alongside their relatives, affirming their dedication to God’s presence. This genealogical emphasis ultimately points to Christ, the eternal King and High Priest, while affirming that faithfulness in the midst of spiritual decline is honorable before God. The devotional calls believers to remain loyal to Christ and His ordained means of access, even when the broader church strays, honoring the quiet faithfulness of those who cling to Jesus alone.

2026.06.03 Hopewell @Home ▫ 1 Chronicles 8

Read 1 Chronicles 8

Questions from the Scripture text: To whose lineage does this chapter return (1 Chronicles 8:1, cf. 1 Chronicles 7:6)? Through whom (1 Chronicles 8:33) does this particular lineage trace? Upon what sort of men does it focus (1 Chronicles 8:6, 1 Chronicles 8:10, 1 Chronicles 8:13, 1 Chronicles 8:28)? What else is especially noted about this line (1 Chronicles 8:40)? In what location did the ones in 1 Chronicles 8:1-7 dwell? In what locations did the ones in 1 Chronicles 8:8, 1 Chronicles 8:12, 1 Chronicles 8:13 dwell? In what location (1 Chronicles 8:28) did the ones in 1 Chronicles 8:14-28 dwell? And where (1 Chronicles 8:32) did the royal line (1 Chronicles 8:29-40) dwell? 

What third tribe does the Chronicler especially honor? 1 Chronicles 8 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that, in addition to royal Judah, and priestly Levi, the Chronicler honored faithful Benjamin.  

The Chronicler has focused especially upon royal Judah and priestly Levi. Now, he gives a second, and longer, account of the tribe of Benjamin. If you answered the questions above, you noted that the Chronicler does just trace the genealogy of Benjamin; he traces the geography of Benjamin. The reason for this becomes apparent, when we see where that genealogy ends up, and remains. Jerusalem. The royal and priestly city. The message that he is sending is that the Lord especially honors those among His people who join themselves to His anointed. This is true, most of all, in His great Anointed One, His Son, our Lord Jesus Christ. There is great honor in just being a faithful member of the church!

How does your life show allegiance to King Jesus? How does your life show consecration by Priest Jesus?

Sample prayer: Lord, thank You for giving to us to have Jesus as King and as Priest. And thank You for the example of Benjamin, who joined himself to Judah and Levi. Forgive us for not clinging to Jesus as we should. And forgive us, to whom You have given such a Priest, for how much we fail to draw near to You through Him. So, grant unto us that honorable place of “faithful church member,” as You did for the tribe of Benjamin, we ask through Christ, AMEN!

Suggested songs: ARP51B “From My Sins, O Hide Your Face” or TPH456 “Jesus, What a Friend for Sinners”

Half Right and All Wrong [Family Worship lesson in Job 4–5]

What is the danger in being half right? Job 4–5 prepares us for the opening part of public worship on the coming Lord’s Day. In these forty-eight verses of Holy Scripture, the Holy Spirit teaches us that we may be half right, yet all wrong. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional explores Eliphaz’s flawed response to Job’s suffering, highlighting how even well-intentioned theological truths can lead to harmful conclusions when divorced from grace and empathy. Though Eliphaz correctly affirms God’s sovereignty, justice, and the reality of human frailty, he misapplies these truths by assuming Job’s suffering is due to hidden sin and moral failure, ignoring Job’s genuine righteousness and the depth of his anguish. Pastor underscores the danger of spiritual pride, the limits of human understanding, and the necessity of humility in both suffering and comforting others. Ultimately, the message calls for trust in God’s incomprehensible wisdom, rejecting simplistic explanations of suffering while embracing the grace that sustains the righteous even in affliction.

2026.06.02 Hopewell @Home ▫ Job 4–5

Read Job 4–5

Questions from the Scripture text: Who speaks in these two chapters (Job 4:1)? What does he accuse Job of trusting in (Job 4:5-6)? What does he conclude to be the truth about Job (Job 4:7-8)? Based upon what, in Job’s circumstances (Job 4:9)? What is he calling Job in Job 4:10-11? What does he claim as the source of his knowledge (Job 4:12-16)? How does he accuse Job of thinking (Job 4:17)? What is his point about the deservedness of what has happened to Job (Job 4:18-21)? What does he say that Job should not expect (Job 5:1)? What sort of man does he say Job must be (Job 5:2-3)? On what basis (Job 5:4-5)? By what reasoning (Job 5:6)? About whom does he assert this to be true (Job 5:7)? What does he assume that Job hasn’t done, and now give him counsel to do (Job 5:8)? What does he suggest that Job can expect if he changes (Job 5:9-11, Job 5:15-26)? What does he suggest that Job can expect if he does not change (Job 5:12-14)?

What is the danger in being half right? Job 4–5 prepares us for the opening part of public worship on the coming Lord’s Day. In these forty-eight verses of Holy Scripture, the Holy Spirit teaches us that we may be half right, yet all wrong. 

In reply to Job, Eliphaz tells many truths. God is marvelous. And He does raise up the lowly and humble the proud. Eliphaz is half right. But he’s all wrong about Job. 

He accuses Job of trusting in his own godliness (Job 4:6), when Job’s trust is in the Lord, and His provided sacrifice (cf. Job 1:5). He concludes against Job’s innocence, based upon what he has suffered (Job 4:7), accusing him of being a fierce lion (Job 4:10). 

We must watch against the idea that we are privy to special knowledge about others (Job 4:11-16). It sounds spiritual, especially when combined with some truth (Job 4:17-21). 

But Job has not at all thought in the manner accused in Job 4:17; he has humbled himself below God (cf. Job 1:21, Job 2:10). 

Furthermore, Eliphaz accuses Job of being a fool (Job 5:2–3), cruelly claiming to line up Job’s specific calamities (Job 5:4, Job 5:5) with those specifically reserved for fools. He allows for no fruit of grace in Job’s life, on the basis of the (true, but misapplied, here) doctrine of total depravity (Job 5:6-7). 

Having given a wrong explanation, he now offers an incorrect solution: if you just repent, everything will get better (Job 5:8-27). 

Again, there are many truths here: the Lord chastens those whom He loves, and we should be thankful for it when He does (Job 5:17-19); and the Lord does ultimately bless the repentant. But Job has not been unrepentant, and it is not ultimate conditions, but present conditions, that are crushing the man. 

Eliphaz shows us the danger of jumping to conclusions and applying right doctrine in a wrong way. Thankfully, the One Who fully knows us has been kind and compassionate, giving Himself for us and to us.

What painful situation are others in? What conclusion should you resist drawing about them from it?

Sample prayer:  Lord, You alone know our hearts. Don’t let us come to you like Eliphaz, jumping to conclusions from our limited information. Give us to trust in Your marvelous greatness and Your kind compassion. We come to You, confident of mercy, and looking for the help of Your Spirit to uphold us in godliness. Make us to hope in You, like Job, even when others accuse us of exactly the opposite. Glorify Yourself in our lives, we ask through Christ, AMEN!

Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH231 “Whate’er My God Ordains Is Right”