2026.01.05 Hopewell @Home ▫ Proverbs 20:12–19

Read Proverbs 20:12–19

Questions from the Scripture text: What two things has YHWH made in Proverbs 20:12? What shouldn’t they love (Proverbs 20:13a)? Why not? What should they do instead (verse 13b)? With what result? What does the man cry out while he is buying (Proverbs 20:14a)? What does he do, when he is finished (verse 14b)? To what treasures does Proverbs 20:15a refer? What is a more precious jewel (verse 15b)? From whom is it wise to require a pledge for surety when lending (Proverbs 20:16a)? And from whom else (verse 16b; n.b. that NKJ “seductress” has a core meaning of “foreigner” or “pagan”)? What does a fleshly man find sweet at first (Proverbs 20:17a)? What is it like to him, afterward (verse 17b)? How are plans established (Proverbs 20:18a)? How are wars well-waged (verse 18b)? To whom does Proverbs 20:19a refer? What does this person do? Therefore, whom should you watch out for and avoid (verse 19b)?

Why must we have God’s grace to live wisely? Proverbs 20:12–19 looks forward to the midweek sermon. In these eight verses of Holy Scripture, the Holy Spirit teaches us that living wisely is very complicated.  

Proverbs 20:9-11 urge the necessity of God’s grace for our righteousness, in light of His kingly wrath (cf. Proverbs 20:2-8). Now, Proverbs 20:12-19 urge the necessity of God’s grace because of how complex it is to live wisely. These four proverb-pairs show that complexity.

The first pair (Proverbs 20:12-13) shows the complexity of stewarding ourselves. Our ears and eyes (Proverbs 20:12a) belong, ultimately, to YHWH (verse 12b). But using them in a way that honors Him means more than just refusing to sin and being ruled by righteousness. It also includes readiness, diligence, and cheerfulness. We can feel the desire to sleep just a little bit more (Proverbs 20:13a); one of the first acts of wisdom every day is to give ourselves the Bible-command, “open your eyes” (verse 13b)! 

The second pair (Proverbs 20:14-15) shows the complexity of stewarding our wealth. If we are going to be protected from “getting a deal” by way of deception (Proverbs 20:14), we need hearts that treasure lips that operate from the knowledge of God (Proverbs 20:15b) as more valuable than gold, or even a multitude of rubies (verse 15a). We must learn true value.

The third pair (Proverbs 20:16-17) shows the complexity of generosity. It is folly to enjoy that which is gained by deceit (Proverbs 20:17a). Since things are only good for us by God’s blessing, such bread is no better for you than if you had eaten gravel (verse 17b). But, both the male (Proverbs 20:16a) and female (verse 16b) stranger/pagan (more literal than NKJ “seductress”) lack this knowledge. Lending to them is a risk. Like our Lord, Who properly applied His knowledge of what is in a man (cf. John 2:24–25), we must factor that in, especially when helping unbelievers, and take wise precautions. This isn’t necessarily hard hearted; such prudence can also just be theologically consistent. 

The final pair (Proverbs 20:18-19) shows the complexity of taking counsel. While we ought not make plans (Proverbs 20:18a), or wage war (verse 18b), without it, it is very important to observe the character of those from whom we would receive it. The man who always has a story, and often lets slip information that really belongs to others (Proverbs 20:19a), or who is often using his lips to manipulate others to incline themselves toward him (verse 19b), is not someone from whom we should be receiving this counsel.

These four examples give us some of the little details and nuances that we must observe in order to live wisely. Thus, they demonstrate how urgently we need God’s grace for this matter of living wisely.

With what wisdom do you start your days in the mornings? How does it appear, in your heart and life, that you value living in the knowledge of the Lord more than great earthly riches? In what ways are you exercising doctrinally sound prudence, as you show generosity to others? From what flatterer or talebearer are you being careful not to take counsel? How do your habits show an urgency to get God’s wisdom for living?

Sample prayer:  Lord, thank You for teaching us as a Father does His children. Thank You for giving Christ to be our life, our righteousness, our goodness, and our wisdom. And thank You for giving Your Holy Spirit to be the Counselor, Who is always with us, and even within us. Grant, our glorious and gracious, Triune God, that we would live by Your wisdom, we ask through Christ, AMEN!

Suggested songs: ARP1 “How Blessed the Man ” or TPH119M “O How I Love Your Holy Law”

2026.01.04 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

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2026.01.03 Hopewell @Home ▫ Matthew 26:26–29

Read Matthew 26:26–29

Questions from the Scripture text: What were they doing (Matthew 26:26)? Who took what? What three things did He do with it? To whom does He give it? What two things does He tell them to do with it? Why? What does He take in Matthew 26:27? What two things does He do? Whom does He tell to do what? What does He call the cup (Matthew 26:28)? What does His blood seal? For whom is it shed? To do what? What does He say that He will not do (Matthew 26:29)? Until when? How will He drink it? With whom? Where?

What was Jesus doing at the end of the last Passover? Matthew 26:26–29 looks forward to the morning sermon in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that Jesus was establishing a meal in which He feeds us by faith, and (by faith!) confirms us in covenant with God and forgiveness of sins.

A new meal. Toward the end of the Passover meal, after the ritual portion is over, and they are eating freely, the Lord Jesus establishes a new ceremony. This is implied in Matthew 26:29, where He speaks of a new way of kingdom-drinking. Luke records that He explicitly said “do this in remembrance of Me,” while serving the bread. And 1 Corinthians records that He said this with both elements. 

Christ’s actions with the bread. First, “Jesus took bread” (Matthew 26:26). He selected it. He prepared it. He took to Himself a body in Mary’s womb. And He appoints for His church a sacramental meal. There is intention and initiative here. Jesus prepares for our provision.

“Jesus… blessed” it (Matthew 26:26). Luke and Paul use the language of giving thanks, here. He does both with the bread, and likewise both with the cup. To that which Christ has provided, Christ Himself adds His blessing. This is the case with all His means, and especially so with the Supper that He has provided for His disciples, since He emphasizes it as an example of His blessing attending His provision.

“Jesus… broke and gave” it (Matthew 26:26). Jesus Himself distributes that which He has provided and blessed. This is very personal; each disciple’s piece is specifically broken for him by Christ. The believer’s particular portion is intended for him by Christ. Just as with preaching, this is not diminished when He makes use of His servant to break and give. This is one of the reasons why it is important to be scrupulous about having only His ordained servants break and give the bread, just as only His ordained servants preaching.

What Christ says to do with the bread. The supper is both, a provision of Christ, and a command of Christ. He commands His disciples to take, to receive. This includes recognition of Christ’s provision, receptiveness to Christ’s provision, and appropriation of Christ’s provision. And, He tells them that in doing so, they receive His body. There are two demonstrative pronouns that might have been used here—one indicating especially the bread, the other indicating the action of receiving. This is the latter. It is especially in receiving the bread, and eating it, that they receive Christ (obviously, Christ Himself, being there in the flesh, was not telling them that the bread was becoming His flesh). He is telling them that, as they receive the bread and eat it, they are receiving and feeding upon His body—receiving the benefits of Christ, and His true and full humanity.

Christ’s actions with the cup. Jesus takes the cup, indicating the same preparation and provision. Jesus gives thanks for the cup, the same action as the blessing and giving thanks with the bread. And Jesus gave it to them. The manner is implied by the word behind “shed” (Matthew 26:28), which more literally means “poured.” Luke 22:17 also implies this with the language of “divide” (distribute/separate). As with the bread, each disciple’s portion is specifically intended unto Him by Christ.

What Christ says to do with the cup. “Drink from it, all of you” (Matthew 26:27). The believer’s own portion/participation in Christ’s blood is emphasized by His adding “all of you.” Again, the wine is not becoming blood, and the blood of Christ was not even spilled until the next day. But, the Lord Jesus was already communicating to each disciple, even as they all (“all of you”!) took together, that each one has his own, personal participation in the new covenant. This blood both consecrates the church unto God in the new covenant (Matthew 26:28a) and remits the sins of those who receive Christ Himself by faith (verse 28b). When you take the Lord’s Supper, as a member of His church, the Lord Jesus drives home both to you: you are bound to God in covenant now, in your part in His church; and, His blood was poured out for the forgiveness of your sins.

Looking forward to the marriage supper of the Lamb. Jesus presented the disciples’ drinking of the cup as something they were to do without Him, in anticipation of once again doing so with Him. 1 Corinthians 11:26 emphasizes the same thing by the phrase “till He comes.” The supper looks backward to the death in which His blood was poured out, and upward to glory, where He is all of our life, and the One in Whom we are bound to God and consecrated unto Him. But it also looks forward joyously to the day when Christ once again joins us at the table to partake with us. We each have our portion from Him, but ultimately, we partake with Him in His portion. 

Do you take the supper? Why or why not? What has Jesus done for you? What does He want you to do at the table?

Sample prayer:  Lord, thank You for Your provision in Your Supper. For, You have provided Yourself for us and to us. So, make us to receive by faith, we ask in Your Name, AMEN!

 Suggested Songs: ARP116B “I Still Believed” or TPH201 “Twas on That Night”

The Loveliest Lady [Family Worship lesson in Song of Songs 3:6]

What is the bride’s beauty? Song of Songs 3:6 prepares us for the evening sermon on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that the bride’s beauty is the redemption, nearness, and likeness of the Bridegroom. (click here to DOWNLOAD mp3/pdf files of this lesson) The devotional presents the bride's beauty through redemption, nearness to God, and conformity to Christ. Central to this vision is the image of the Church emerging from desolation—redeemed from sin, death, and spiritual barrenness—now drawing near to God through Christ’s sacrificial work, symbolized by the ascending smoke of incense and offerings. Her fragrance, surpassing even the finest merchant’s perfumes, reflects the holy anointing of God’s presence, a result of being consecrated and made like Christ through the Spirit. Pastor calls his family to long for this beauty not only in individual lives but in the collective body of Christ, especially by revival and reformation, where the Church’s incomparable beauty in Christ becomes evident to all. The tone is both pastoral and prophetic, inviting personal reflection, joyful worship, and active pursuit of Christlikeness as the ultimate expression of divine beauty.

2026.01.02 Hopewell @Home ▫ Song of Songs 3:6

Read Song of Songs 3:6

Questions from the Scripture text: What is the question in v6a? From where does she come? To what does v6b compare her? What does v6c–d add about her?  

What is the bride’s beauty? Song of Songs 3:6 prepares us for the evening sermon on the coming Lord’s Day. In this verse of Holy Scripture, the Holy Spirit teaches us that the bride’s beauty is the redemption, nearness, and likeness of the Bridegroom. 

When the church has been restored unto Christ through spiritual revival, as has just been described with a focus on His action (cf. 2:8–17) and then on her action (cf. 3:1–5), her true beauty shines forth. She is the object of v6, as made clear by the feminine singular of “this,” “coming,” and “perfumed.” As the crowd views the wedding processional, they exclaim about the bride and her beauty. There is no creature more beautiful than the church when spiritually healthy. How we should desire it!

Redeemed by Christ. The first part of the glory of the bride is that she is coming out of the wilderness (v6a). No more is she alone. No more is she beleaguered by dryness and death. No more does she wander. The Bridegroom has overcome those mountains of separation (cf. 2:8–9a, 17). His Word has stirred her to rise, and seek Him, and find Him (cf. 2:10, 2:13, 3:2–4). 

Drawn near to Christ. The second part of the bride’s glory is that she has drawn near to Christ. The pillars of smoke (v6b) have their reference to the rising smoke of the sacrifices, which were burned with fire (literally “smoke-ified”) so that they might ascend to God. The first great offering, called the “burnt offering” in our English versions, is literally “the ascension” in the original. There may also be reference here to the smoke of the incense altar, which would fill the tabernacle, and the Holy of Holies, specifically. But the reference to “columns” especially indicates the worshiper’s drawing near to God through the provided substitute. Here is a congregation’s great beauty, the church’s great beauty: she has drawn near to God in Him.

Conformed to Christ. The final part of the bride’s glory is that she is conformed to Christ. The myrrh and frankincense, with which she is perfumed (v6c) are a reference to the holy anointing oil and the holy incense. All of the powders of the merchants (v6d) cannot compare. In fact, Israel were not permitted to replicate the holy formulae. Now, it is not the tabernacle that is smelling of these, but the bride herself. She smells like her Bridegroom. She has been made like Him.

What makes the church beautiful? How are you pursuing that? How are you responding to it? What is your hope for it?

Sample prayer:  Lord, how beautiful is Your bride, when You revive and sanctify her! Grant our congregation renewed spiritual life and intimacy with Christ, so that His redemption, nearness, and likeness would richly beautify her. And, do this more widely, we pray, in all of Your churches. Beautify her, and give us an admiration for her beauty, we ask through Christ, AMEN!

Suggested songs: ARP87 “The LORD's Foundation” or TPH425 “How Sweet and Awesome Is the Place” 

Fallen into Sinfulness and Misery [Children's Catechism 33 Simply Explained]

Pastor walks his children through Children's Catechism question 33—especially explaining the condition into which Adam and his wife fell by his sin.

Q33. What befell our first parents when they had sinned? Instead of being holy and happy, they became sinful and miserable. (click here to DOWNLOAD mp3/pdf files of this lesson) When Adam and his wife sinned, they fell from their original state of holiness and happiness into a condition of sinfulness and misery, marked by spiritual death, alienation from God, and the corruption of their nature and circumstances. They endured a fundamental transformation in their character—losing the knowledge, righteousness, and holiness with which they were created. This fall introduced ignorance, unrighteousness, and a broken relationship with God, rendering them incapable of true happiness. The catechism’s answer captures the essence of this fall: a complete reversal from divine communion to spiritual ruin, setting the stage for the gospel’s transformative grace.

2026.01.01 Hopewell @Home ▫ Ecclesiastes 10:1–3

Read Ecclesiastes 10:1–3

Questions from the Scripture text: About what does v1a begin speaking? What do these dead flies do? Even to what? What does the perfumer’s ointment then give off (v1b)? What is analogous to these dead flies (v1c)? Where is the wise man’s heart (v2a)? Where is the fool’s heart (v2b)? Where might a fool walk (v3a)? What does he still lack (v3b)? What does he show (v3c)? To whom?

What can stink up our name? Ecclesiastes 10:1–3 prepares us for the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these three verses of Holy Scripture, the Holy Spirit teaches us that just a little bit of folly stinks up our name, and the Lord’s Name that He has put upon us. 

The preacher has already commended to us a good name as being better than precious ointment (7:1a). Now, he brings the caution that “one sinner destroys much good” (9:18a) into the realm of what we do with our reputations.

No “breaks” from wisdom. Just as one sinner destroys much good, a little folly (v1c) is like a “fly of death” that turns a good name rotten. If a man wishes to be honorable, he cannot afford to take a single moment “off” from being wise. One glaring moment of folly, and all of your wisdom will be forgotten. Your name will become like  stench (v1b).

Keep your heart ready. Therefore, the wise man’s heart must be at his right hand (v2a). Always there to help you. Always there to defend you. The fool does not meditate on what is true, righteous, and wise. His heart is not kept ready-to-hand but rather at the left hand (v2b)—which implies a lack of preparedness, readiness, and use.

Remember what gets noticed and remembered. The great “drawback” to wisdom in 9:15–16 was that it is easily forgotten. The exact opposite is true of the fool’s folly. Everything he does keeps announcing to others that he is a fool. Even the way that he walks (both literally, and figuratively, v3a) displays that he is a fool (v3b). 

When are you tempted to “take a moment off” from being wise? By what means and habits will you combat this?

Sample prayer:  Lord, forgive us for how we have been careless with our honor by acting as if we could take a break from being wise. We have despised the good gift of Your Word and Spirit by living thoughtlessly. Often, the manner of our conduct has declared our folly, and besmirched Your Name, which You have put upon us. Please forgive us, for Christ’s sake, and make us to be like Him, we ask in His Name, AMEN!

Suggested songs: ARP1 “How Blessed the Man” or TPH131B “Not Haughty Is My Heart”

2025.12.31 Midweek Meeting Livestream (live at 6:30p)

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2025.12.31 Hopewell @Home ▫ Deuteronomy 26:16–19

Read Deuteronomy 26:16–19

Questions from the Scripture text: To what time does Moses refer in Deuteronomy 26:16? Who commands whom to do what? Therefore, in what manner must they obey? When had the people proclaimed what about Whom in Deuteronomy 26:17? What did they proclaim that they would do? Who proclaimed what about whom in Deuteronomy 26:18? Who had promised this? What would they do as this treasured people? For what three purposes would He do what (Deuteronomy 26:19)? And for what fourth purpose?

What is it to be in covenant with God? Deuteronomy 26:16–19 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these four verses of Holy Scripture, the Holy Spirit teaches us that God, and His covenant people, proclaim their treasuring one another by His giving them His law and their keeping it.  

Throughout the section covering the ten commandments, the focus has been on the future, when they come into the land that YHWH their God is giving them. Now that Moses has finished that exposition, God’s prophet demands a response from the hearers in front of him in that place, at that time: “This day” (v16), “Today” (v17), “today” (v18).

When God’s Word addresses you about what He demands of you, or promises you, for the future, it requires a response to Him and His Word right at that time.

The Lord has initiated this covenant relationship, this special bond, that He has forged, joining Israel to Himself. Their part is “to observe these statutes and judgments” (v16)—not merely as terms and conditions of a contract, but as an expression of their identity as the people who are devoted to Him: “with all your heart and with all your soul.”

Dear Christian, don’t listen to those who tell you that the Old Testament was a religion of works, and the New Testament is a religion of the heart. There is no such distinction in the Bible. True religion has always been a religion of divinely redeemed hearts that show forth in works. Let all of your obedience be “with all your heart and with all your soul,” because those ways are His, and those statutes are His, and those commandments are His, and those judgments are His, coming to you in a voice that is His (v17)—note that although it was Moses’s voice that sounded in their ears, he affirms that it was God’s voice that they were to hear, and to which they were to respond.

We proclaim YHWH our God (v17), when we obey His voice (v17) with all our heart and all our soul (v16).

And when He does give us to hear His voice, in the preaching of His Word, let us not miss what an expression this is of His love. Just as they had proclaimed YHWH to be their God (v17), so also He was proclaiming them to be His treasured people (v18) by giving them His commandments.

Having His Word sets His people high above all nations (v19) for praise, for name, and for honor (v19, cf. Jer 13:11, 33:9). What a marvelous privilege, that the Lord would consecrate them as the holy people by whom He would glorify Himself!

This is exactly what the Lord continues to say about His church, having grafted in saints from all the nations: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy” (1Pet 2:9–10).

We proclaim Him to be our God by obeying Him with all our heart and soul, and He declares us to be His treasured people by giving us His Word to keep. 

In what circumstances does God give you His Word to keep? To what extent are you keeping it with all your heart and all your soul? How much thought do you give to His treasuring you, and what difference does this make for you?

Sample prayer:  Lord, forgive us for failing to proclaim that You are our God. We have obeyed half-heartedly, and sometimes, we have disobeyed altogether. Forgive us for failing to receive Your Word as an expression of Your love to us. Forgive us, and help us, so that our lives will proclaim Your praises, Who have called us out of darkness and into Your marvelous light, we ask through Christ, AMEN!

Suggested songs: ARP73C “Yet Constantly I Am with You” or TPH174 “The Ten Commandments”

Love that Will Not Let Him Go [Family Worship lesson in Song of Songs 3:1–5]

What must Christians always seek and cling to? Song of Songs 3:1–5 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 Christians must be continually active in seeking and clinging to Christ and the experiential knowledge of His love. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio. This passage portrays the soul’s journey from spiritual dormancy to active pursuit and intimate restoration with Christ, using the bride’s night-time search as a metaphor for the believer’s experience of divine absence. The imagery of night and the solitary bed signifies a season of spiritual lethargy, where passive longing fails to yield connection; only when the soul resolves to rise and actively engage the means of grace—through the church, its watchmen, and the Word—is seeking effective. Though initial efforts may not bring immediate relief, the Holy Spirit uses the preaching of the Word to confront and awaken the heart, leading to recovering personal experience of Christ's love. The believer is then called, not only to cling to Christ, but to bring others into that restored fellowship, warning against anything that might disrupt the intimacy of divine communion. Ultimately, the passage calls for continual spiritual vigilance, active faith, and a heart committed to pursuing the nearness of God through faithful practice and repentant humility.