Lives that Honor God's Name [Family Worship lesson in Deuteronomy 12:32–14:21]

How was Israel to apply the third commandment to their life in the land? Deuteronomy 12:32–14:21 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that Israel was to apply the third commandment to their life in the land by carefulness in theological speech, by church discipline, and by consecration of all of life. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: This devotional centers on the profound responsibility of honoring God’s Name in both word and life, rooted in the third commandment’s call to not take His Name in vain. It emphasizes that God’s Word is to be preserved without addition or subtraction, and that even miraculous signs cannot validate false teaching, as God may allow deception to test true devotion. The passage calls for rigorous personal and corporate discipline, including the removal of false prophets, family members, and entire communities that promote idolatry, underscoring the necessity of holiness to honor the sanctity of God’s Name. This moral law was applied to Israel through dietary regulations and cultural practices, illustrating that holiness extends to everyday life—how believers eat, dress, and live—because they are God’s chosen, holy people bearing His Name. Ultimately, the passage calls for a life marked by conscious reverence, where every action reflects the weightiness of being a child of God, a holy and treasured possession, and a living testimony to His glory.

2025.10.22 Hopewell @Home ▫ Deuteronomy 12:32–14:21

Read Deuteronomy 12:32–14:21

Questions from the Scripture text: What must Israel do with God’s commands (Deuteronomy 12:32)? What mustn’t they do? To what type of person does Deuteronomy 13:1 refer? What does he give? And what happens (Deuteronomy 13:2)? But what does he say? What shouldn’t Israel do (Deuteronomy 13:3)? What is happening? So, what shall they do (Deuteronomy 13:4)? And what shall be done with the prophet (Deuteronomy 13:5)? Why? Who else might entice them similarly (Deuteronomy 13:6-7)? What must they do with them (Deuteronomy 13:8-10)? Why (Deuteronomy 13:10-11)? Who else might entice them similarly (Deuteronomy 13:12-14)? What is to be done to a city that has permitted its members to do so to others (Deuteronomy 13:15-16)? Why (Deuteronomy 13:17-18)? How are Israel to view themselves (Deuteronomy 14:1)? What mustn’t they then do (Deuteronomy 14:2)? Why? What must be governed by this consecration (Deuteronomy 14:3-21)? 

How was Israel to apply the third commandment to their life in the land? Deuteronomy 12:32–14:21 looks forward to the hearing of God’s Word read in the public worship on the coming Lord’s Day. In these forty verses of Holy Scripture, the Holy Spirit teaches us that Israel was to apply the third commandment to their life in the land by carefulness in theological speech, by church discipline, and by consecration of all of life.

In this section of Deuteronomy, the Spirit applies the third commandment to the life of Israel. Deuteronomy 12:32 is actually grouped with what comes after it. So the Hebrew Masoretes made it the first verse of chapter 13 in their reckoning. It provides an apt introductory summary to the third commandment: do not add to, or take away from, the Word of God.

The bulk of chapter 13 warns against the second-commandment-dangers of third-commandment-breaking. Those who alter God’s Word on their lips, or otherwise take it lightly, or blaspheme Him, influence others to take YHWH lightly as well. So much profane swearing and misuse of God’s Name does this. And there is little that is more blasphemous than for the prophets, those who speak in YHWH’s Name, to direct the people to idolatry.

Though the wider world around us is definitely a threat to influence us to sin, it is not the greatest threat. It is those who are officers in the church (Deuteronomy 13:1-5), and nearest of kin (Deuteronomy 13:6-11), and other churches (Deuteronomy 13:12-16), that are the greatest threats of influencing us to sin. The more impressive the church officer, the nearer the kin, and the more influential the church, the greater the threat. We must have such regard for the Name of God, and the Word of God as the greatest expression of that Name, that we will be vigilant even (and especially) with respect to such people.

In the dealing with the city from which these spiritual seducers came, there is an important lesson that is seemingly lost upon the churches of your author’s own day: the need for corporate church discipline of churches that fail to exercise it locally. Though the church no longer has the power of the sword, it does have the keys of the kingdom, which are exercised disciplinarily via excommunication. And, when gospel-corrupting, soul-destroying, God-blaspheming spiritual poison spreads from undisciplined members of one church into the surrounding church, as occurs in Deuteronomy 13:12-16, that entire church needs to be censured, not preserved. Church discipline is a corporate responsibility. Even the non-officer member in such a circumstance has a duty to bring charges, and a duty to transfer membership if discipline is not exercised. One of the reasons that this is generally taken lightly is that we do not see it as Deuteronomy does: a third commandment issue in which the properly weighty bearing of God’s Name is at stake.

Of course, the third commandment requires us to bear God’s Name weightily, not only upon our lips, but upon our lives. The introduction to chapter 14 makes this plain. Being “YHWH’s children” (Deuteronomy 14:1) means, especially, to have His Name upon them. They are too consecrated to Him to be desecrated for others: a holy people, a chosen people, and a special treasure (Deuteronomy 14:2). This is the way to think about (or talk to others about) things like tattooing: you are already invisibly (but much more “real”-ly) “tattooed” by the Name of God upon you. You mustn’t employ this, or other measures to try to stamp your identity, when you already have this glorious identity: “holy, chosen, special treasure!”

The rest of our passage (Deuteronomy 14:3-21) consolidates a number of food laws from Leviticus 11, helping us to see, once again, the point of those laws. It was not that those foods were inherently unhealthful or corrupting. (This would make no sense of the Lord’s permitting them under the gospel, as if He would apply Christ’s finished work to us by permitting us to poison ourselves!). Rather, it was a way of distinguishing the holy people by prescribing to them a diet that He Himself has chosen, rather than man. Parents often prescribe a particular diet for their children, and that is what YHWH is showing about His people by the holiness code of the food laws: they are a chosen and treasured people whom He has consecrated to Himself. 

We must live this way: as those Who have His Name upon us, so that in everything that we are, and everything we do, we seek the honor of Him Whose Name is upon us, and in Whose Name we must speak and act and live.

How are you exercising carefulness to say only those theological things that are certainly true and helpful to God’s people? In what ways and circumstances do you most need to be more careful with God’s Name upon your lips? How are you careful to participate in the holiness of the congregation’s theology and discipline? What are some circumstances in which you have not presented yourself in a way, or behaved in a way, that was intentionally seeking to bring honor to the Name of God upon your life?

Sample prayer:  Lord, forgive us for how often we have spoken carelessly theologically. And, forgive us for how often we have carried ourselves in a way that does not treat Your Name as weighty or behaved ourselves in a way that does not treat Your Name as weighty. Thank You for honoring Your own Name by atoning for us in Jesus Christ. Please help us, by Your Spirit, to treat Your Name like He does, we ask in His own glorious Name, AMEN!

 Suggested Songs: ARP8 “Lord, our Lord” or TPH174 “The Ten Commandments”

Shepherded by Supreme Love [Family Worship lesson in Song of Songs 1:2–7]

What does the Bride of Christ desire? Song of Songs 1:2–7 looks forward to the evening sermon on the coming Lord's Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Bride of Christ desires that His love would take the initiative in stirring up her love to Him. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The devotional unfolds the Song of Songs 1:2–7 as a profound reflection on the believer’s deep longing for intimate, experiential communion with Christ, Who is known as King, Shepherd, and Bridegroom. Central to the message is the bride’s passionate plea for His kisses, which symbolize the living, transformative expressions of His grace. Her identity as both flawed and beloved—dark yet lovely—illustrates the condition of the church in this world as holy, but not yet glorified. The devotional emphasizes that true spiritual health is marked by single-minded devotion to Christ, a desire to be drawn by His grace, and a desire for genuine, Scriptural nourishment over-against merely human ministry. Ultimately, the believer is called to seek Christ in His Word and means of grace, where His love is made real, His name is exalted, and His people are gladdened and strengthened in Him.

2025.10.21 Hopewell @Home ▫ Song of Songs 1:2–7

Read Song of Songs 1:2–7

Questions from the Scripture text: What does the bride ask “Him” to do (Song of Songs 1:2a)? Why (verse 2b)? To what does she compare His Name (Song of Songs 1:3a–b)? Who do what (verse 3c)? What does she ask the King to do (Song of Songs 1:4a)? What will she (and the virgins) do (verse 4b)? How, and how quickly, is this request answered (verse 4c)? What do the bride and her virgins do with the King in His chambers (verse 4d–e)? What is the bride’s assessment of this (verse 4f)? Whom does the bride now address (Song of Songs 1:5b)? What does she note about herself (verse 5a)? To what does she compare herself (verse 5c–d)? What does she urge them not to focus on (Song of Songs 1:6a)? How did this occur (verse 6b)? Who had instigated this (verse 6c)? By doing what (verse 6d)? What did she fail to do as a result (verse 6e)? Whom does the bride address again in Song of Songs 1:7a? What does she wish Him to do? What does He do in that place (verse 7b–c)? What does she want to be careful not to be (verse 7d–e)?

What does the Bride of Christ desire? Song of Songs 1:2–7 looks forward to the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that the Bride of Christ desires that His love would take the initiative in stirring up her love to Him.

In these six verses, the Bride makes the first speech in the Song, addressing the King in Song of Songs 1:2-4, the daughters of Jerusalem in Song of Songs 1:5-6, and the King again in Song of Songs 1:7. She expresses her desire (Song of Songs 1:2-4), then cautions others with what has occasioned the need for it (Song of Songs 1:5-6), before detailing the specifics of her request (Song of Songs 1:7). 

The Bride begins the Song from the perspective of already being joined to the King, as she not only asks to be kissed (Song of Songs 1:2a), but is brought into His chambers (Song of Songs 1:4c). She is not, however, speaking from her state of glory, for she has defects (Song of Songs 1:5-6) that must be addressed via the means of grace (Song of Songs 1:7). 

Her great desire is to experience the special expression of His love. This is what the kiss (Song of Songs 1:2a) indicates, as it is immediately equated with His love (verse 2b). The comparison to wine gives both the excellence of that experience, and some of the benefits that are so excellent. Like wine, the expressions of His love gladden, strengthen, and comfort His people. Just as these are communicated by the use of wine at the Lord’s Table, directing our souls to Christ Himself as the supreme Source of all of these, so she makes that comparison now in the Song. She expresses the sweetness of knowing His communication of Himself (His “Name,” Song of Songs 1:3b), comparing it to fragrant oil. When once those who love Him begin to remember His communication of Himself, it fills the room of their life with pleasure that infuses everything.

There are three groups within the church that are considered in the Bride’s speech: the virgins (whose affections and devotions are not spoiled upon the world, but purely directed toward Him); the daughters of Jerusalem (church members, who need correction and direction; cf. Song of Songs 2:7, Song of Songs 3:5, Song of Songs 5:8, Song of Songs 8:4); and, the “sons of my mother.” The Bride notes that these excellencies of Christ (Song of Songs 1:2-3b) move the pure-hearted in the church to love of Christ (Song of Songs 1:3c).

The Bride addresses the King in v4, both for herself and in behalf of the virgins within her. She makes her second request, and in both she asks that He would initiate: “Let Him kiss me…” and “Draw me.” Just as the Lord Jesus teaches (John 6:44), the Bride does not have it in her to run after Him from herself; she is dependent upon His drawing her. The request to be drawn (Song of Songs 1:4a), and the desire to run after Him (verse 4b), is immediately answered (verse 4c). Such is the way of the sovereign God with His praying people (cf. Isaiah 65:24). Their running after Him (Song of Songs 1:4b) results in rejoicing (verse 4d) and remembering (verse 4e). How effective is His drawing! Love for Him will never be put to shame; He is worthy of it, and always proves Himself worthy of it (verse 4f).

So the Bride has made her initial appeal to Him, together with those pure-hearted members of the Bride styled “the virgins.” But there are others in the church, including the “daughters of Jerusalem”—those yet in need of instruction. As perfect as the King is, His Bride yet has defects. And while the virgins, rightly, love Him, there is a danger that the immature will be discouraged or made to stumble by the imperfections in the church. This is a perennial problem in the church, still, today. 

So, the Bride admits her darkness (Song of Songs 1:5a), that stain that has resulted from being looked upon by the sun (Song of Songs 1:6b), when she permitted her attention to be diverted from the maintaining of her own fruitfulness unto the Lord (verse 6e), and unto other occupations instead (verse 6d). But, she asserts that she does have some loveliness (Song of Songs 1:5a), and urges that the daughters of Jerusalem do not make her darkness the object of their consideration of her (Song of Songs 1:6a). Those who focus upon the blemishes of the church are focusing upon the wrong thing. Just as those who would focus on the fact that the wealthy nomads of Kedar live in a tent, or those who would focus upon the curtains of Solomon rather than the glory that is behind those curtains, so also is the one who focuses upon the blemishes of the church rather than the glory that is within her. Jesus rejoices over the field for the sake of the treasure that is in her (cf. Matthew 13:44), but too many despise the faults in the field, and thus disregard that which Christ treasures. 

Note that the occasion of these blemishes in the church is yet another group of church members. We have seen the single-hearted virgins (Song of Songs 1:3c), and the still-immature daughters of Jerusalem (Song of Songs 1:5b). But it was the “mother’s sons” (Song of Songs 1:6c) who had occasioned the blemishes that the Bride here bemoans. The greater trial for the faithful in the church is not those who are outside, but those worldly ones within the church who despise true piety (verse 6c). Their worldliness is a most subtle persecution, pressuring the godly into the keeping of other vineyards; and, the Bride gives the sad confession that, under that pressure, in focusing upon worldly things, she has failed to focus upon her fruitfulness unto the Lord. 

It is precisely because she has been lax toward Him that the Bride needs the King to kiss her and to draw her. Now, she turns her attention toward Him Whom her soul loves (Song of Songs 1:7a), for He is not only King but Shepherd, and she is not only Bride but flock. He does this kissing and this drawing by way of feeding a flock (verse 7b). Even at the scorching heat of noon (verse 7c, cf. Song of Songs 1:6b), His shepherding gives them rest. There are those who profess to be companion-shepherds, and the church is ever-plagued with false pastors and preachers. What the bride needs is not the ideas and techniques of man, but Christ’s own means of Christ’s own grace—particularly, the Word, sacraments, and prayer. It is in these that He kisses the Bride, draws her after Him, brings her into His chambers, and pastures her. True longing for Him has its proper form in a desire to be fed by Him from His Word.

What, in your life, diverts attention and desire from the Lord Himself, in the means of His grace? Whose initiative can overcome this? By what means does He give you to seek it? In what ways have you been focusing on what is wrong with the church, rather than the loveliness that Christ has given her?

Sample prayer:  Lord, thank You for making us to know the expressions of Your love, and for drawing us to run after You. Thank You for feeding us and giving us rest. Grant that we would be glad and rejoice in You, meditating upon Your love and living in response to it, we ask in Your Name, Lord Jesus, AMEN!

 Suggested songs: ARP23B “The Lord’s My Shepherd” or TPH471 “The Sands of Time Are Sinking"

The Covenant of Works [Children's Catechism 23—Theology Simply Explained]

Pastor walks his children through Children's Catechism question 23—especially explaining how the covenant of works gets its name.

Q23. What covenant did God make with Adam? The covenant of works. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript. The lesson explores the covenant of works that God made with Adam, as outlined in the catechism. It distinguishes this covenant from the covenant of grace, emphasizing that Adam's obedience and works were the means to obtain the blessings of life in the first covenant, while in the second covenant, it is Jesus' works that secure blessings for believers. Pastor clarifies the terminology used in the Westminster Standards, explaining why the Standards use different various names for the covenant with Adam. The tone is instructional, aiming to educate and clarify the theological distinctions for the audience.

Conflict-Diffusing Speech [Family Worship lesson in Proverbs 18:13–21]

Why is wise speech so needed? Proverbs 18:13–21 looks forward to the midweek sermon. In these nine verses of Holy Scripture, the Holy Spirit teaches us that wise speech is designed by God to give life by resolving conflict. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from the audio transcript: The devotional emphasizes the importance of wise speech in resolving conflict, drawing from Proverbs 18:13-21. It highlights the destructive nature of foolish speech and the need for prudent, knowledgeable, and impartial communication to overcome contention. The passage underscores the human tendency to be swayed by bribes and initial presentations, urging listeners to be quick to listen and slow to speak, trusting in God's providence. The power of the tongue to bring life or death is stressed, with wise speech being a means to restore peace and joy. The tone is instructional and pastoral, encouraging listeners to fear the Lord and seek His guidance in their interactions to become peacemakers.

2025.10.20 Hopewell @Home ▫ Proverbs 18:13–24

Read Proverbs 18:13–24

Questions from the Scripture text: What does the man do in Proverbs 18:13a? With what effect upon himself (verse 13b)? What will sustain a man, under what condition (Proverbs 18:14a)? But what is the implied answer to the rhetorical question in verse 14b)? Whose heart acquires what (Proverbs 18:15a)? Whose ear seeks what (verse 15b)? What does a man’s “gift” do for him (Proverbs 18:16)? Who seems right (Proverbs 18:17a)? Until what (verse 17b)? What can stop contentions (Proverbs 18:18a)? What else can it do (verse 18b)? Who is harder than a strong city (Proverbs 18:19a)? What are contentions like (verse 19b)? How will a man be able to satisfy his hunger (Proverbs 18:20)? What are in the power of the tongue (Proverbs 18:21a)? Who will do what (verse 21b)? 

Why is wise speech so needed? Proverbs 18:13–21 looks forward to the midweek sermon. In these nine verses of Holy Scripture, the Holy Spirit teaches us that wise speech is designed by God to give life by resolving conflict.

The necessity of spirit-strengthening teachability (Proverbs 18:13-15). Whereas foolish speech is harmful to self and others (Proverbs 18:1-12), wise speech is relationship-healing and life-giving (Proverbs 18:13-21). In order to have this effect, one must be instructed. Before honor comes humility (Proverbs 18:12b). And this humility is necessary to prevent the shame in Proverbs 18:13. It acquires and seeks knowledge first (Proverbs 18:15), and only afterward does it then answer a matter (Proverbs 18:13). How necessary this is! For, if foolish speech brings shame and broken relationships, the resulting broken spirit is devastating (Proverbs 18:14). Regardless of circumstances, the wise spirit, strengthened by the fear of the Lord, will sustain a man. But also, regardless of the circumstances, a spirit broken by internal shame or external conflicts, is unendurable.

The challenge of conflict (Proverbs 18:16-19). Why does conflict require such wise speech to resolve? Because of all of the pitfalls involved in addressing it. We are susceptible to bribes (Proverbs 18:16), susceptible to dealing with people according to what is in it for us. We are susceptible to first impressions (Proverbs 18:17a), requiring the prudence to invite and consider additional perspectives (verse 17b). We do not have God’s perfect knowledge of who is in the right (Proverbs 18:18). Apart from speech formed by godly fear, resolving contention is as challenging as taking a strong city or a fortified castle (Proverbs 18:19). 

The answer of wise speech (Proverbs 18:20-21). So, how can a man be restored to that strengthened spirit that affords him contentment and joy from simple things in life, like eating (Proverbs 18:20, Proverbs 18:21b)? By the wise use of the tongue. Yes, death is in the power of the tongue (Proverbs 18:21a, cf. Proverbs 18:1-12). But, in God’s goodness to us, so is life!

With whom, especially, do you need to work on being quick to listen? How are you working on being slow to speak? When have you listened to one side of the story but failed to listen to the other side?

Sample prayer:  Lord, forgive us for our foolish speech. We deserve shame and a broken spirit. In Your grace, give us to be quick to listen and slow to speak, and make us those whose lips reconcile conflicts and give life and healing. Give us joy and contentment in Christ, we ask in His Name, AMEN!

 Suggested Songs: ARP14 “Within His Heart the Fool Speaks” or TPH400 “Gracious Spirit, Dwell with Me”

2025.10.19 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

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Jesus's Enemy-Saving Word [Family Worship lesson in Matthew 23:34–39]

Why does Jesus send us preachers? Matthew 23:34–39 looks forward to the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that Jesus sends us preachers out of loving desire to save our soul. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary from transcript of the audio: The devotional centers on Jesus’ lament over Jerusalem’s persistent rejection of His messengers, drawing a direct line from the murder of Abel to Zechariah, the last prophet slain in the Hebrew Scriptures, to underscore the uniformity of human resistance to divine revelation. By identifying Himself as the divine Sender—echoing YHWH's voice in Jeremiah—Jesus reveals that opposition to His prophets, apostles, and ordained pastors is ultimately opposition to Him, and thus to God. The passage confronts the illusion of moral superiority, reminding listeners that the same rebellious spirit present in ancient Israel resides within all humanity, even a remnant of it in the regenerate, and that true salvation comes not from self-righteousness but by Christ's transforming grace, as exemplified in Paul’s transformation from persecutor to apostle. Jesus’ heartbreak over Jerusalem—His desire to gather His people like a hen gathers her chicks—reveals a profound, enduring compassion, yet also a solemn warning: refusal to submit to Christ’s Word and His appointed ministers leads to desolation, while ultimate confession of His lordship will come, either in joyful faith now or in eternal horror at His return. The call is urgent: examine whether one’s response to Scripture and God’s ordained preachers is one of repentant faith or hardened resistance, for the day will come when every knee bows and every tongue confesses that Jesus Christ is Lord—either in blessedness or in horror.

2025.10.18 Hopewell @Home ▫ Matthew 23:34–39

Read Matthew 23:34–39

Questions from the Scripture text: What will Jesus send to the multitudes (v34)? What will they do o them? In what places? For what purpose (v35)? Whose blood will come upon them? How much of this will come upon whom (v36)? Whom does Jesus address in v37? What do they do? But what had Jesus desired? Why did I not occur? With what command does v38 begin? What does He promise them would not happen (v39)? Until they say what? 

Why does Jesus send us preachers? Matthew 23:34–39 looks forward to the evening sermon on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that Jesus sends us preachers out of loving desire to save our soul.

The Lord Jesus has just warned the multitudes against the external form of religion that belongs to sons of hell, brood of vipers, the offspring of those who murdered the prophets. The answer to His question, “How can you escape the condemnation of hell?” (v33), is Himself. 

And now Jesus declares just how much He is the One Who can deliver them: He is YHWH. YHWH is the speaker in Jeremiah 7, where He says, “I have even sent to you all My servants the prophets […] yet they did not obey Me or incline their ear, but stiffened their neck. They did worse than their fathers […] YHWH has rejected and forsaken the generation of His wrath” (cf. Jer 7:25, 26, 29). Now, Jesus adapts and applies that speech, but quite obviously putting Himself in the place of YHWH in v34–36. 

This is both a call to vigilance (from within the church are many who resist Christ’s Word on His servants’ mouths) and encouragement (such people, like the apostle Paul, are precisely the sort of person that the Lord loves to save). Even though He knew that Jerusalem was like this (v37a), He loved her and desired to spare her from the destruction that was coming upon her (v37b). 

v38 is a command, a charge: “See!” Behold. Consider. This is what you need to do, dear reader. Consider that Jesus’s next public appearance after the week in which He spoke this (v39a) will be His second coming, in which every knee bows, and every tongue confesses, that He is the Lord to Whom Ps 118:26 refers (v39b). Your knee will bow, and your tongue will confess, on that day. 

How you respond to Christ’s Word, in His preachers’ mouths, will determine whether you make that confession unto your everlasting joy, or whether unto your everlasting destruction.

How are you interacting with the Bible as a response to Jesus? How are you interacting with the Word preached as a response to Jesus? What response are you making to the encouragement that Jesus saves even the chief of sinners?

Sample prayer:  Lord, thank You for giving us Your Son as both our Savior, and the One Whose Word welcomes us into that salvation. Please grant that we would repent and believe, so that His return in glory will be a prospect of ultimate joy for us, we ask in His Name, AMEN!

 Suggested songs: ARP118D “Now Open Wide the Gates” or TPH172 “Speak, O Lord”