The Great Day of YHWH [Family Worship lesson in Zephaniah 1:14–18]

What is the day of YHWH like? Zephaniah 1:14–18 prepares us for the evening sermon on the coming Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that the day of YHWH is coming fast, covenantally faithful, crushingly furious, and completely final. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The passage from Zephaniah 1:14–18 presents the Day of Yahweh as a sudden, covenantally faithful, and utterly final judgment, marked by divine fury, cosmic terror, and complete destruction. Though the people of Judah, even amid Josiah’s reforms, presumed the day was distant, the text warns that God’s wrath comes swiftly and without mercy, rendering wealth, strength, and human pride powerless. The imagery of darkness, trumpets, and blind men echoes Sinai and other covenants, underscoring God’s unwavering commitment to holiness, even when humanity fails. Yet this terrifying day is also transformed into a wonder through Christ, who bore the full fury of God’s wrath on the cross, making salvation final and complete for all who believe. The passage thus serves as both a sobering warning of impending judgment and a profound declaration of the gospel’s triumph, where Christ’s sacrifice fulfills divine justice and secures eternal redemption.

2026.05.29 Hopewell @Home ▫ Zephaniah 1:14–18

Read Zephaniah 1:14–18

Questions from the Scripture text: What do Zephaniah 1:14a, verse 14b emphasize about the day of YHWH? What does the day sound like (verse 14c–d)? What is repeated at the beginning of each of the next six lines? What sort of day is it (Zephaniah 1:15-16)? What will the Lord do to men (Zephaniah 1:17a–b, d–e)? Why (verse 17c)? What cannot get you out of it (Zephaniah 1:18a–c)? Who will escape it (verse 18d–g)? 

What is the day of YHWH like? Zephaniah 1:14–18 prepares us for the evening sermon on the coming Lord’s Day. In these five verses of Holy Scripture, the Holy Spirit teaches us that the day of YHWH is coming fast, covenantally faithful, crushingly furious, and completely final.  

The day of YHWH is coming fast (Zephaniah 1:14a–b). Things seem to be getting better during the day of Josiah. And Judah has thus far escaped the fate of the northern kingdom. It did not seem like they were about to be destroyed. But they were! Jesus warns us that His return will come like a thief in the night. You need to be ready for it now, as you read this devotional. You must not put it off a moment longer. Just as with His judgment of Judah, the ultimate day of YHWH comes fast.

The day of YHWH is covenantally faithful (Zephaniah 1:15-16). We have already noted the allusion to the flood in Zephaniah 1:2, which established the covenant with Noah. And, YHWH making a sacrifice in Zephaniah 1:7 reminds us of the covenant with Abraham, via the prepared sacrifices, in Genesis 15:9–21. Now, the distress, darkness, gloominess, clouds, thick darkness, trumpet, and fire (Zephaniah 1:18e) all recall Sinai, and God’s covenanting with Israel under Moses (cf. Hebrews 12:18–21). The point is that, when the Lord comes in wrath, it is because He is faithful to Himself, to His character, to His glory, and to the covenant that He has declared and established with men. We may not be faithful, but He always will be (cf. 2 Timothy 2:12–13). 

The day of YHWH is crushingly furious (Zephaniah 1:17). Distress, in verse 17a, is at least the eighth synonym from this word family in the passage. And, the giving of blindness in verse 17 (cf. Deuteronomy 28:29) recalls the whole of the curses of that chapter. The blindness would come particularly true in 2 Kings 25:7. Do not take lightly the wrath of God. The furiousness of the punishment corresponds to the greatness of the sin—and the sin is against the glory of YHWH Himself (Zephaniah 1:17c, cf. Romans 1:18–23, Romans 3:23). Do not take lightly the fierceness of the day of YHWH, dear reader—whether as a warning against faking your way through spiritual things, or as a comfort about the vindicating of His justice and avenging of all wrong.

The day of YHWH is completely final (Zephaniah 1:18). Lastly, we see that neither is there any way of escape (verse 18a–c), nor is there any one who will escape (verse 18d–g). The language of devouring fire (cf. Deuteronomy 4:24, Hebrews 12:29), and of speedy riddance, conveys the utter finality of the day. This is especially true of the ultimate day of YHWH, to which the imminent destruction of Jerusalem was pointing. Do not let yourself think that you would be able to endure that wrath.

How have you dealt with the reality of YHWH’s coming wrath? Which of the lies, answered in this passage, do you most subtly tell yourself? In what ways does this passage comfort you? 

Sample prayer:  Lord, we thank You and praise You for Your faithfulness to Yourself. Truly, Your wrath is awesome—awful, in the fullest sense of that Word. How we thank You for pouring it out upon Christ for all Who believe in Him. Please give us to keep hating our sin, and keep trusting in Him, until we shall see Him in His great day, we ask in His Name, AMEN!

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

Power and Love to Tell About [Family Worship lesson in Mark 5:1–20]

Where does Jesus want us to go, and what does He want us to say? Mark 5:1–20 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty verses of Holy Scripture, the Holy Spirit teaches us that Jesus sends us to our home, and to our friends, to tell them what the Lord has done for us. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This passage reveals the absolute authority of Christ over demonic forces, as demonstrated by His power to cast out a legion of demons from a tormented man in the Gentile region of the Decapolis. Unlike His actions in Jewish territory, where He silenced demons and restricted public proclamation, here Jesus engages the demons directly, allows them to speak, and permits their expulsion into a herd of swine, resulting in their destruction—highlighting both their fear of Christ and His sovereign control. The healed man, now clothed and in his right mind, is commissioned to proclaim the gospel in his homeland, illustrating the universal scope of Christ’s redemptive mission and the call for believers to share their personal testimony of divine compassion and deliverance. The narrative underscores the dual reality of Christ’s power and grace, calling the church to live in confidence, gratitude, and bold witness, knowing that His salvation extends to all nations.

2026.05.28 Hopewell @Home ▫ Mark 5:1–20

Read Mark 5:1–20

Questions from the Scripture text: Whose country do they come to on the other side of the sea (Mark 5:1)? Who meets him, immediately out of the tombs (Mark 5:2)? Where was this man’s home (Mark 5:3)? What couldn’t any man do to him? Why not (Mark 5:4)? What would he do always, night and day (Mark 5:5)? What does the man with the unclean spirit do in Mark 5:6? What does He ask Jesus not to do in Mark 5:7? What does Jesus command the spirit to do in Mark 5:8? What does Jesus ask the spirit in Mark 5:9? What is the answer? What does the man beg in Mark 5:10? What do the demons beg in Mark 5:12? How many pigs are able to be controlled by the number of spirits that were in the man, in Mark 5:13? Who go and tell about this in the city and the country (Mark 5:14)? What do people find when they come to Jesus (Mark 5:15)? How then do they feel about Jesus?  What do they find out in Mark 5:16? What do they plead with Jesus in Mark 5:17? What does the man in Mark 5:18 now beg? Instead whose praise does Jesus tell him to proclaim in the country, in Mark 5:19? And whose praise does the man go and proclaim in Mark 5:20?

Where does Jesus want us to go, and what does He want us to say? Mark 5:1–20 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty verses of Holy Scripture, the Holy Spirit teaches us that Jesus sends us to our home, and to our friends, to tell them what the Lord has done for us. 

In the Gospel reading this week, the Lord Jesus delivers a demon possessed man, but this is different from many other times that He does this. 

Usually, Jesus doesn’t allow a demon to speak (cf. Mark 1:34). He just silences it and casts it out. This time, He asks the demon’s name in order to expose how many there are (Mark 5:9) and show the power and necessity of the gospel.

As to how many, it is a bit stunning that the entire herd of two thousand are drowned (Mark 5:13). See how destructive are those creatures who previously were enabling the man to shatter his chains (Mark 5:4) so that he could continue crying out and cutting himself (Mark 5:5)?!

But consider also the power of the gospel. The demons were afraid to be sent out of the country (Mark 5:10). What was happening in the neighboring country? People were hearing about the kingdom of Jesus. People were believing in the kingdom of Jesus. Once when Jesus had let demons speak, they had said, “have you come to torment us before the time?” (cf. Matthew 8:29).  Now, these demons are assuming that the time of torment has come, and that the kingdom where that happens is developing next door in Judea. Consider the power of the gospel of Christ!

Finally, let us consider the necessity of the gospel. Our now-saved Gadarene friend wants to go with Christ (Mark 5:18) to enjoy that developing kingdom in Galilee and Judea, but Jesus won’t let him (Mark 5:19). Why not? Because Jesus is Lord over all the earth, and that Lordship spreads by the telling of His gospel. Jesus had permitted the demons’ request to stay, but He does not permit the Gadarene’s request to leave.  We must yield ourselves to the wisdom of our Master, when He does not grant us various requests. 

Notice that whereas the man is commanded to proclaim the Lord in Mark 5:19, he very specifically goes and proclaims Jesus (Mark 5:20). We too are sent to proclaim the Lord. Telling the gospel is necessary everywhere, because Jesus is Lord everywhere, and this is how He extends His kingdom of freedom from sin and Satan.

How has Jesus saved you from sin and Satan? What else has He saved you from? Whom have you told?

Sample prayer:  Lord, thank You for freeing us from sin and from Satan, as You did for the Gadarene man. Forgive us for how little we have told of what the Lord has done for us. Make Your praise, in Your gospel, to be quick from our lips, we ask through Christ, AMEN!

Suggested songs: ARP180 “Christ Shall Have Dominion” or TPH291 “O, for a Thousand Tongues to Sing”

2026.05.27 Hopewell @Home ▫ 1 Chronicles 7:20–40

Read 1 Chronicles 7:20–40

Questions from the Scripture text: Whose lineage does 1 Chronicles 7:20-29 cover? Upon which descendant, of this large and renowned tribe, does the genealogy focus (1 Chronicles 7:27). What does the genealogy secure for them (1 Chronicles 7:28-29)? Whose lineage do 1 Chronicles 7:30-40 cover? What does the conclusion to the genealogy (1 Chronicles 7:40) emphasize?

What do we learn from the two final genealogies in this section? 1 Chronicles 7:20–40 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 the Lord teaches us to prize faithfulness over fame.  

These two, final genealogies cover one large and renowned tribe, and one small and forgettable tribe. But the contrast between them, side by side, teaches us a lesson from each. In Ephraim’s case, they were so numerous, wealthy, and powerful that the entire northern kingdom is often called “Ephraim.” Yet, they do not get a large amount of space like Judah or Levi, and of all that he might have written about them, the Chronicler focuses upon Joshua son of Nun (1 Chronicles 7:27). The implication is that it is better to be a faithful man in the eyes of God than a famous man in the eyes of men. 

As for Asher, though they are small and forgettable in the eyes of men, the Lord did bless them with both capable leadership (1 Chronicles 7:40a) and stout warriors (verse 40b). Again, the Lord teaches us not to despise that which seems small in the eyes of men, because it might well be endowed with blessing from the Lord.

At which do you tend to aim, to be faithful or to be famous? Whose contributions, in the home, or the church, do you tend to forget?

Sample prayer: Lord, forgive us for how we often focus on the things that made Ephraim mighty in the eyes of men: their numbers, their wealth, their fame, their power. All of these tempt our hearts. But Your account of them, here, focuses upon the isolated and faithful man, from an unfaithful generation. Forgive us for not valuing faithfulness enough. And, we thank You for what You did in Asher, even though it was not highly esteemed by men. Forgive us for when we despise the day of small things, whether in ourselves or in others. And grant that Your strength would indeed demonstrate itself perfectly in our weakness, we ask through Christ, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH524 “Guide Me, O Thou Great Jehovah”

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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