Legalism Attacks Gospel Hope [Family Worship lesson in Job 15]

How do legalists respond to the gospel? Job 15 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-five verses of Holy Scripture, the Holy Spirit teaches us that we find that legalists respond to the gospel with accusations and arrogance. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional contrasts the gospel of grace with the self-righteousness of legalism by analyzing Eliphaz's rebuke of Job in Job 15. Eliphaz holds to a tradition of works-based righteousness that ridicules and accuses Job's gospel hope. While Eliphaz claims Job is unrepentant and condemned, whereas Job's hope is in God Who regenerates, gives faith, forgives, and makes clean. The message warns against adopting legalistic standards that demand better behavior to earn God's favor, which ultimately rejects Christ's sufficiency. Believers are encouraged to cling to Christ and trust in God's grace even when facing accusations from religious traditionalists.

2026.09.01 Hopewell @Home ▫ Job 15

Tuesday, September 1, 2026 ▫ Read Job 15

Questions from the Scripture text: Who answers Job (v1)? What does he say that Job is not, based upon what assessment of Job’s speech (v2)? What does he say that Job can expect to come from his speech (v3)? What is his opinion of Job’s address to God (v4)? What is his explanation for such an address (v5)? What does he conclude (v6)? What further accusations does he make/imply in v7–10? What does he call the friends’ legalistic approach of doing better to earn better (v11)? How does he describe Job’s desire for eternal blessedness in God’s grace (v11–13)? How does he make part of the same point as Job, but without the same hope as Job (v14–16, cf. 13:15–23, 14:4)? What status/ability does Eliphaz claim for himself (v17–19)? What does he suggest is the explanation for Job’s troubles (v20–21)? What hope does he suggest that Job has (v22)? What does he say that Job can expect in this life (v23–24, 28–30)? How does he interpret Job’s clinging to the gospel (v25–26, 31–33)? Why (v34–35)? What is his explanation of Job’s prior prosperity (v27)?

How do legalists respond to the gospel? Job 15 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-five verses of Holy Scripture, the Holy Spirit teaches us that we find that legalists respond to the gospel with accusations and arrogance.

Eliphaz, Bildad, and Zophar have been presenting Job with a legalistic “gospel”: come clean about the unrepented wickedness that your troubles obviously expose you as covering up. Do better, in order to receive better. Job has responded by acknowledging that he has sin of which he does not know but needs God to show him (cf. 13:23–24), and that God is his hope of salvation even (and especially) after death (cf. 13:15–16), and that if anything clean is going to come out of him it would only be because God’s grace has made him into a clean thing from which clean things can come (cf. 14:1–4). Now we see how adherents to the gospel of “earn better” respond to the those who, like Job, believe and proclaim the gospel of grace. What we find is that like the Pharisees of Jesus’s day, or the Judaizer’s of Paul’s day, or the Papists in their response to the reformation, Eliphaz responds to Job’s gospel hope with arrogant accusations that Job is demeaning God.

Eliphaz says that Job’s speech is empty and wicked, v1–6. Like the papists who call justification of the ungodly “a legal fiction,” or legalists who call living by the gospel “pietism,” Eliphaz dismisses Job’s tortured, but true, expressions of gospel hope as empty expressions (v1–3). He is so sure that Job is dishonoring God (v4a) and failing to meditate carefully upon what he says to God (v4b), that he announces that Job is self-condemned by his speech (v5–6). Truly, there is a scandal to the gospel, that the Lord God would stoop down in grace, makes us right with Himself through faith, and give us to be able to draw near and plead His own gospel with Him.

Eliphaz says that Job’s speech is arrogant, v7–19. Legalists often appeal to tradition. Those who hold to meritorious and effectual human works are often the same ones who overvalue the tradition of men in their teaching. Ironically, the questions “were you made before the hills? Have you heard the counsel of God?” (v7–8) get straight to the point. Job’s doctrine does come from the God Who, before the hills ever came to be, is from everlasting (cf. Ps 90:2).

Eliphaz takes the ancient character of his own doctrine (v9–10, 17–19) as an indication that it is “the consolations of God” Himself (v11–13). He does not seem to consider that the devil is a murderer and a liar from the beginning (cf. Jn 8:44, Rom 1:25). There are lies that are very old, and held by many people. But we may have more understanding than all teachers and the ancients, by meditating upon and holding to the Word of God (cf. Ps 119:99–100).

But if you cling to God’s Word over-against the traditions of men, be prepared for those who are more humanistic to consider you both ignorant and arrogant. Yet, how little hope there is in their man-emphasizing doctrine! Amazingly, Eliphaz seems to hold to Job’s doctrine of total depravity (v14–16, cf. 14:4) without the hope in God’s gracious work of regeneration to make the man a clean thing by grace (cf. 13:15–16). You who would have your great hope in God, for life and godliness, be prepared that those who see merit and power in the works of men will consider you both arrogant and ignorant.

Eliphaz repeats that Job’s troubles condemn him, v20–28. As Job writhes in pain next to him, Eliphaz declares that this is an indication of wickedness (v20). He even suggests that Job’s fears are further proof of his unrepentant wickedness (v21–24) in which he has opposed God and knows it (v25–26). v27–28 are another zinger directly at Job. He implies that Job’s previous prosperity (v27) was a false front, and that his present circumstances, bereaved of his family and robbed of his home (v28) is indicative of his true, spiritual condition. He does not know what we do—that as he lays into the godly man in agony before him, Eliphaz does so before the face of the God Who has called Job “blameless and upright, fearing God and shunning evil” (cf. 1:1, 1:8, 2:3).

Eliphaz assures Job that (apart from improved performance) there can be no hope for him in this life or the next, v29–35. Now Eliphaz directly attacks Job’s hope in God. Job has not hoped for a return to prosperity in this life, hoping instead to be hidden in the grave until his redemption (cf. 14:4–17). But Eliphaz attacks both any hope for return to prosperity in this life (v29, probably because these are the things that are greater, in Eliphaz’s values), and Job’s hope for the wrath of God to pass at the resurrection (v30). He now tells Job, directly, that trusting in resurrection hope and eternal hope is a futile self-deception (v31) (!), because it is so “obvious” that Job is already suffering for his wickedness (v34–35) and will most certainly continue to do so (v32–33).

Sometimes, the legalistic and humanistic will say the same about those who live in gospel hope when they sneeringly call them “pietists” who hope in “pie in the sky, by and by.” Do not heed such theological and spiritual cousins of Eliphaz. By eternal, resurrection hope in Christ, cling to God, and persist in loving Him Who first loved you. In this love, obey all His commandments not because you are earning or achieving blessing, but because the God Who has counted you righteous in Christ has given you such obedience and service as the path to walk in, within which He blesses you by grace (even though He slay you!).

What are some ways in which you are clinging to Scripture over-against the traditions of men? What place does eternal, resurrection hope have in your heart and mind in daily life? Why isn’t it empty words to pray to God in gospel hope? Why isn’t it a useless “pietism” to do your works not to earn better or achieve better but merely trusting that God is gracious and will perfect your blessedness at the last?

Sample prayer: Oh Lord, how we thank You for the gospel of Your grace, that gives us the same hope as Job had of resurrection and eternal blessedness. Indeed, You have made us to know Christ as our resurrection and life, so that it is not arrogance to draw near to You through Him, but faith and hope. In and of ourselves, we who are born of woman are abominable and filthy and drink iniquity like water. But we do hope in You as our salvation. Forgive us our sins by Your grace, and make us to walk in righteousness and holiness by that grace. So receive us, as we come, through Christ, to Your throne of grace to receive grace and obtain mercy to help us in our time of need, we ask in His Name, AMEN! 

Suggested songs: ARP32AB “What Blessedness” or TPH433 “Amazing Grace!”

Wisdom on Friendship (1) [Family Worship lesson in Proverbs 27:1–10]

How should we navigate friendship? Proverbs 27:1–10 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that humility, gentleness, discernment, and loyalty are essential to making proper use of God’s good gift of friendship. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: This devotional explores biblical principles of friendship, emphasizing the need for humility and trust in a friend's judgment. It warns against associating with those who are easily angered, jealous, or deceitfully pleasant, while highlighting the value of a friend who offers faithful correction. The text encourages believers to remain content in their current relationships rather than pursuing ambitious social elevation. Finally, it calls for loyalty to established neighbors and friends over distant relatives or new acquaintances during times of trouble.

2026.08.31 Hopewell @Home ▫ Proverbs 27:1–10

Monday, August 31, 2026 ▫ Read Proverbs 27:1–10

Questions from the Scripture text: What shouldn’t we do about tomorrow (v1)? Why not? About what else should we not boast (v2a)? What should we do instead (v2b)? What are bad things to get buried under, and why (v3a)? What is worse (v3b)? What can sweep a man away (v4a)? What is worse (v4b)? What is difficult but good (v5a)? What seems pleasant but is worse (v5b)? What are painful but faithful (v6a)? What are pleasant but harmful (v6b)? What will lead to lack of appreciation for these good things (v7a)? What will lead to properly enjoying them (v7b)? What would happen to the baby bird in v8a? And what happens to the man in v8b? What tactile and olfactory sensations does v9a describe? What should give us the same enjoyment (v9b)? To whom should we be loyal (v10a)? And to whom should we go when we are in trouble (v10b–c)?

How should we navigate friendship? Proverbs 27:1–10 looks forward to the opening portion of morning public worship on the coming Lord’s Day. In these ten verses of Holy Scripture, the Holy Spirit teaches us that humility, gentleness, discernment, and loyalty are essential to making proper use of God’s good gift of friendship.

The vocabulary of v1–22 hold the whole together, striking the theme of counsel about friendship. The same pattern repeats twice (v1–10 and v11–22), telling us to heed a good friend (v1–2, 11–12), then warning us about the harm of bad friends (v3–6, 13–16), then giving some general truths about friendship (v7–10, 17–22).

Heed a good friend, v1–2. The friend to heed has especially been the parents. The beginning of the parallel section (v11–12) indicates this using similar language to the first part of the book (ch. 1–9). But the friend in this case (v1–2) is not specified. Humility and heeding others go hand-in-hand. Here, it is specifically with respect to praise. The “day” in v1 is described as pregnant with its events; we do not know if it is a boy or a girl or what the characteristics or successfulness of the offspring will be. So, we should have the humility not to boast about that day. Similarly, there are ways in which our friend has the perspective to know whether we are praiseworthy and whether it is an appropriate time or reason to praise us. Humility and wisdom both tell us to let another man be the one to praise us.

Spare yourself the harm of bad friends, v3–6. The imagery of what one suffers from a bad friend is vivid. Anyone who has suffered betrayal in friendship can attest to how greatly painful that is. So, v3 compares what one suffers from a hot-tempered friend to being crushed by a stone or buried under an avalanche of sand. And, v4 changes the image to a raging river, or a flood, or a tidal wave, indicating that the jealous friend, who is in it for what they can get out of you, is even more dangerous than the hot-tempered friend. Then there is the friend whose “love” does not make an appearance when you are in danger and need to be rebuked. Though we mustn’t take v5 as an excuse for a censorious spirit, it reminds us that love must not be unwilling to rebuke when required. When a friend is like a surgeon, cutting out an infection or a cancer, his wounds are kind and faithful (v6a). But there are kisses that have more to do with ingratiating themselves to you than with doing you good. Such kisses seem to say “friend,” but actually come from an enemy.

General truths about friendship, v7–10. Thinking especially about rebuke, then, it is important that we develop an “appetite” for it. If we are out of appetite, then we will not want the nourishing rebukes of our friends (v7a), but if we have an appetite for the help that God gives us by such sharpening (v7b), we will find them sweet; the soul-counsel of a man’s friend should be soothing to us like ointment to our skin, or delightful to us like perfume to our nose (v9).

Finally, our friends are a good providence of God. If we disregard those whom He has placed around us, because we are ambitious to attain a higher class or social standing, then we are like a baby bird that leaves the nest before it is ready (v8). We should be content with our divinely-appointed station in life. Similarly, we owe loyalty to those who are generational friends (v10a), and those into whose proximity providence has put us (v10c). Since this brother is “far away,” there is an implication here that he is a wealthier, or perhaps less embarrassing, option. But we must not let pride get in our way. We should establish good relationships with our neighbors, since providence has put them near us. And we should have the humility to receive their divinely-appointed help when needed.

Of course, the greatest Friend that providence has assigned to us is the Lord Jesus Christ Himself, Who laid down His life for His friends. He is the One Who sticks closer than a brother. To Him we must be loyal, and to Him we must go with every care, because He cares for us. Particularly when crushed or overwhelmed by the betrayal of earthly friends, we may find comfort, strength, wisdom, and gladness in Jesus.

Much of our life is bound up in relationships and interaction with those whom God has placed around us. Let us embrace friendship as a gift from God and heed His wisdom in it.

What good friends do you have, to whom you can leave it, if you are going to be praised? How are you in danger of being a dangerous friend? Who might be a danger to you as a friend? How is your “appetite” for the rebukes of a friend? Who is someone who has been a friend to you for generations? How is your relationship with your neighbors?

Sample prayer: Lord, we thank You for the gift of friendship. Give us humility to heed their wisdom. And give us discernment to recognize who would be a dangerous friend to us. We thank You for giving us Christ as our greatest Friend. Please give us to enjoy His friendship, and to be a friend like Him to others, we ask in His Name, AMEN! 

Suggested songs: ARP15 “Within Your Tent, Who Will Reside” or TPH520 “What a Friend We Have in Jesus”

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2026.08.29 Hopewell @Home ▫ Ephesians 3:14–19

Saturday, August 29, 2026 ▫ Read Ephesians 3:14–19

Questions from the Scripture text: What (v14, cf. 2:14–22) does the apostle now pick up from v1 as the reason for this prayer? What posture does he take for this prayer? What does He call God, Whom he addresses (v14b-15)? According to what does he pray that this request will be granted (v16)? With what does he pray that they will be strengthened? Through Whom does he pray that they will be strengthened? In what does he pray that they will be strengthened? What does he pray that the Spirit will do in their inner man (v17a)? In what will this root them and ground them (v17b)? What would this enable them to do, with whom (v18)? What is the thing that he prays that they will begin to know the measure (or, rather, immeasurability!) of (v19)? With what will such knowledge fill them?

For what should we pray? Ephesians 3:14–19 prepares us for the morning sermon in public worship on the coming Lord’s Day. In these six verses of Holy Scripture, the Holy Spirit teaches us that we should pray for God’s glorious intentions toward us in the gospel to be fulfilled.

Heaven has been reconciled to earth, with God making redeemed sinners the trophy in which He displays His grace even in glory to the angels (2:6–7; 3:10–11). Paul began to say “for this reason” in v1, and now he picks the train of thought back up in v14, having uncovered and displayed several more facets of this glorious, multicolored diamond of the wisdom and the grace of God.

It is the glory of this mystery that we can call God Father—not only are all of the ethnicities of believers being brought together into one family on earth, but in heaven they actually appear in glory—the same glory that was being accomplished even through Paul’s imprisonment (end of v13).

Of course, a part of the blessedness of our glorious adoption is access to the family estate, the riches of God’s glory. And it is in realizing that God is building this family that the apostle now bows his knees and requests access to the family treasure. The fatherhood of the Father. The strengthening of the Spirit. The indwelling of the Son.

It must be a great request indeed! And what is all of this being requested to do? To enable the Ephesians to comprehend (to take hold of) by experiential knowledge something that our brains can’t wrap around.

He has been reflecting upon the fact that the love of Christ goes widely through all the earth to all of its families, that the length of the love of Christ began before all things hidden in God Himself and continues for all eternity, that the love of Christ reaches down all the way to those who are dead in trespasses and sins, and that the love of Christ takes us up onto even the highest throne of the highest heaven.

How could we come to take hold of such a thing? How could we come to take hold of something that will fill us, continually, abundantly, forever? Filled with all the fullness of God! (It would be blasphemy if the Holy Spirit had not been the One to say it.) What a glorious way to say continual, abundant, and forever fullness. It is not the fullness of that which is finite but the fullness of God.

No wonder, then, that the apostle makes this great Trinitarian prayer when coming with such a request. And, how much we need to consider the great necessity and glory of the church that such knowledge must come together “with all the saints.” Shall we not bow our own knees for this?

How do we grow in the love of Christ? Who must make those activities effective? Ask Him!

Sample prayer: Lord, grant us, according to the riches of Your glory, to be strengthened with might through Your Spirit in the inner man, so that Christ may dwell in our hearts through faith. Root us and ground us in love, so that we may be able to comprehend with all the saints what is the widtha nd length and epth and height—to know the love of Christ which passes knowledge. Thus, fill us with all the fullness of God, in Christ, through Whom we ask it, AMEN! 

 Suggested songs: ARP119H “My Portion Is the Lord Himself” or TPH425 “How Sweet and Awesome Is the Place”

2026.08.28 Hopewell @Home ▫ Habakkuk 2:6–20

Friday, August 28, 2026 ▫ Read Habakkuk 2:6–20

Questions from the Scripture text: What two things will all the people from v5 take up against the proud man (v6)? What two things bring him under woe? Who will rise up to do what (v7)? What will Babylon have done, and what will be done to them by whom (v8)? Upon whom does v9 pronounce woe? What does he think the evil gain will do for him? But what does he do to himself and his house by thinking like this (v10)? What will testify against him (v11)? Upon whom does v12 pronounce woe? Under Whose providence do those who think that they advance themselves actually proceed (v13)? What will be the end of all their efforts (v14)? Upon whom does v15 pronounce woe? What will be the outcome of their glorying in sin (v16)? What earthly/temporal instances of wrath are pictures of this (v17)? What final folly is denounced in v18–19? Why is it so ridiculous to trust in it and listen to it? Who is completely different than this? What must all do before Him?

Why shouldn’t Habakkuk fret over the apparent success of the Babylonians? Habakkuk 2:6–20 prepares us for the evening sermon on the coming Lord’s Day. In these fifteen verses of Holy Scripture, the Holy Spirit teaches us that, despite whatever successes they may seem to have, the wicked are actually in a most unenviable condition.

From an earthly perspective, it is the peoples of the nations (v5) whom we ought to pity. But these people are the ones who will end up taking up a proverb against the proud man (Babylon) in the end (v6). Habakkuk need not fret over God’s plan to use the Chaldeans (cf. 1:5–11). They are in a most unenviable position, as the Lord’s justice stands against them.

Woe to him who takes things by force, v6–8. Though one man or nation may be more powerful than another, their power is borrowed power, and their time is borrowed time. When the bill comes due (v7), God will make the remnant of the people to plunder them (v8). All things belong, ultimately, not only to God but, under His sovereignty, to His remnant people. Don’t fret over the brute who takes things by force.

Woe to him who takes things by stealth, v9–11. This man covets “evil gain,” and he thinks to go undetected, but all creation is witness (v11). Indeed, God Himself is witness. God sees not only what is done to get the wealth, but the foolish and wicked hope that by accumulating wealth, one will put himself out of the reach of trouble (v9). One who leads according to the idea that money is a cure-all brings his family not into honor, but shame, and he sins against his own soul even more than he sins against others (v10). Don’t fret over the conspirator who takes things by schemes.

Woe to him who builds wickedly for the glory of his own name, v12–14. Babylon’s ancient beginning, Babel, is behind these three verses, and we know what came of them (cf. Gen 11:4–9). Men labor and weary themselves to establish and exalt their own name, but they will end up on the scrap heap of history, and can only accomplish the Lord’s ultimate purposes (v13). Those who operate out of such pride will be willing to commit sin to accomplish their goals (v12), but it is the Lord’s ultimate purpose that they serve: to fill the earth with the knowledge of His own glory (v14). Do not fret over the arrogant and proud who are willing to commit whatever sin they think will serve the exalting of their own name.

Woe to him who glories in sin, v15–17. Up to this point, sin was a means to an end, but here sin is its own end. He is glad to abuse whatever substance he can take, or give others, in order to silence the conscience and indulge in sin even more (v15). But the wrath of man (v17) is the smallest hint of the wrath that he will find against himself in the cup of YHWH’s right hand (v16, cf. 2Th 1:9–10). Do not envy the man who seems to take his fill of fleshly pleasure.

Woe to him who invents his own religion, v18–20. The Chaldeans’ brutality upon the nations was so lucrative that they made a religion out of worshiping it (cf. 1:15–17). But it is utter folly to trust in, or listen to, a “god” that you create (v18–19). Instead, you must trust in the uncreated Creator; and, you must keep silence before Him and listen to Him (v20). YHWH is completely other than the creature. We must humble ourselves before Him, trust in Him, and listen to Him. Do not be tempted to follow the ways of the Babylonians because they seem to have success for now. Even now, YHWH is in His holy temple; the God Who sits in the heavens laughs in scorn at the raging and plotting of the nations (cf. Ps 2:4).

So Habakkuk needs neither to fret over, nor to envy, the brute, the schemer, the worldly ambitious, the hedonistic, or the idolator. All of these are in a slippery place and shall fall all at once without remedy (cf. Ps 73:12–20). Do not fret over them; woe to them! Do not envy them; woe to them! Keep silence before YHWH in His holy temple. Trust in Him, listen to Him, and look forward, with confidence to the ultimate knowledge and praise of His glory!

Over what brute are you tempted to fret? Over what conspirators are you tempted to fret? What worldly ambitious/ successful person are you tempted to envy? Whom are you tempted to envy that take their fill of fleshly pleasure? What manmade religious practices are you tempted to think of as spiritual or instructive?

Sample prayer: Lord, thank You for reminding us that everything occurs under Your providence, and answers to Your justice. We long for the day when the wicked receive the cup of Your right hand against them, and the earth is filled with the knowledge of Your glory as the waters cover the sea. Make us to keep silence before You in Your holy temple, we ask through Christ, AMEN! 

Suggested songs: ARP2 “Why Do Gentile Nations Rage” or TPH73B “Yes, God Is Good to Israel”

2026.08.27 Hopewell @Home ▫ Mark 9:30–42

Read Mark 9:30–42

Questions from the Scripture text: Through where did they pass in Mark 9:30? Whom did Jesus want to know it? What three things that would happen to Him was Jesus teaching His disciples (Mark 9:31)? Did they understand (Mark 9:32)? Why didn’t they ask about it? Where did He come in Mark 9:33? What did He ask them in the house? Why did they keep silent (Mark 9:34)? Whom did Jesus call to Himself in Mark 9:35? What did HE tell them in that verse? Whom did Jesus set in their midst in Mark 9:36? What did He do with that child? When He had done this, what does He say in Mark 9:37? What does John say they had seen in Mark 9:38? What does John say that they had done? that they have But what does Jesus say not to do (Mark 9:39)? Why not—what couldn’t those who do actual miracles in Christ’s name do? What does their giving praise to Christ’s name, and God’s permitting them to do miracles in Christ’s name, show about them (Mark 9:40)? What is another way that all believers show a reward that they cannot lose (Mark 9:41)? But what if, instead of doing good to someone because he belongs to Christ, they cause one of Christ’s little ones to stumble (Mark 9:42)?

Who is the greatest? Mark 9:30–42 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirteen verses of Holy Scripture, the Holy Spirit teaches us that Christ is great, and we are all little ones be comparison—whose only greatness is Him Himself.

The Lord Jesus is patiently teaching His disciples that following a crucified Christ is all about glorifying that Christ through self-denying service to others.

Jesus was teaching them that it was all about His death and resurrection (Mark 9:31), while they were preoccupied with just how much it would be about them (Mark 9:33-34).

What a picture Jesus gave them—taking up a little child in His arms. When He talks about receiving one of the little children in His name, He is holding that child. Service to other Christians is for the sake of Him who treasures them and cares for them.

And this isn’t only true for those who have few years. The same principle applied to the disciples themselves (Mark 9:41). How great are they? No more than that little child. The greatness all belongs to Christ and His Name

That’s also the point about the miracles, isn’t it? If someone really did a miracle in Jesus’s name, it was only because Jesus had granted to him to be able to do it.

Today, there are sometimes very vocal “unity” people who might come to a passage like this and say, “See? We shouldn’t exclude anybody, and we should try to make everybody feel good about themselves like Jesus did for that child.”

How ironic it would be to abuse the passage this way, in light of Mark 9:31! Anyone who denies the truth about Jesus is definitely on the outside here, and in need of correction. And there is a whole lot of “not feeling good” that comes along with realizing how bad our sin is and what had to be done about it.

But we are also in danger of allowing a proper concern for precision to turn into personal hostility and even isolation. This can happen when we focus primarily upon another believer’s errors, or even worse, whether that believer is “with us.” The one to whom John referred was a believer, because their preaching was genuinely attended by the Spirit’s power.

Even when other believers are in error, or not with us, we must still value them as believers. So, how will we steer clear of the dangers in this passage? The answer is in the main theme of the passage: by keeping our focus upon the glory of Christ, treasuring and serving whomever He does!

Whom have you been treasuring and serving for the sake of Christ? Whom should you be?

Sample prayer: Lord, forgive us for how we have been obsessed about being the greatest, when You came not to be served but to serve, and to give Your life as a ransom for many. Truly, we have failed to have in us the mind that was in You. We have not preferred others to ourselves, or looked out for their interests as much as for our own. And, we have often disregarded whether we might be making little ones to stumble. Into what great danger this has put us! So, forgive us, we ask, for Jesus’s sake. And make us to be like unto Him, we ask in His Name, AMEN! 

Suggested songs: ARP22C “I’ll Praise You in the Gathering” or HB435 “I Love Thy Kingdom, Lord”

2026.08.26 Hopewell @Home ▫ 1 Chronicles 18

Read 1 Chronicles 18

Questions from the Scripture text: How does 1 Chronicles 18:1 relate this to God’s promise and David’s prayer from chapter 17? Whom did David attack? What did he take? Whom else did he defeat (1 Chronicles 18:2)? What did they become? And bring? Whom else did David defeat (1 Chronicles 18:3)? What did he take and do (1 Chronicles 18:4)? Who came to help them, and what did David do to them (1 Chronicles 18:5)? What did the Syrians become and do (1 Chronicles 18:6)? How did all of this happen? What did David take for what purpose (1 Chronicles 18:7-8)? Who heard what (1 Chronicles 18:9)? Whom did he send, with what, and why (1 Chronicles 18:10)? What did David do with these (1 Chronicles 18:11)? Along with what? Who else did what (1 Chronicles 18:12-13)? What did David do, in what manner (1 Chronicles 18:14-17)?

What is the significance of David’s military, economic, and political successes? 1 Chronicles 18 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these seventeen verses of Holy Scripture, the Holy Spirit teaches us that David’s military, economic, and political successes are the beginning of the fulfillment of God’s promises to him. 

YHWH preserves His king. 1 Chronicles 18:6, 1 Chronicles 18:13 give the theological significance of all of these victories. It is YHWH Who is preserving David wherever He went. He is keeping His promise from chapter 17, as He both preserves David and foreshadows the kingdom of David’s Son. 

One day, it will not just be Philistines, Moabites, Syrians, Edomites, Ammonites, and Amalekites, but all nations will become Christ’s servants and bring Him tribute (1 Chronicles 18:2, 1 Chronicles 18:6). 

YHWH prepares His temple. In addition to giving David victories, the Lord is giving David the privilege of providing for the temple that Solomon will build. 

The gold shields from the servants of Hadadezer (1 Chronicles 18:7); the large amount of bronze from the cities of Hadadezer (1 Chronicles 18:8); the gold, silver, and bronze articles that Hadoram brought with him (1 Chronicles 18:10);  and the silver and gold that he brought from Edom, Moan, Ammon, Philistia, and Amalek (1 Chronicles 18:11)—all of these were for the temple. Verse 11 specifies that David dedicated these to the Lord. And 1 Chronicles 18:8 mentions the specific temple furnishings of the Sea, and the pillars, as well as other articles of bronze.

YHWH establishes David’s throne, 1 Chronicles 18:14-17. These verses are not just a clerical record of David’s cabinet. The summary in 1 Chronicles 18:14 makes it clear that this is a testimony to the justness and excellence of the administration of his government. 

The Lord faithfully fulfills all His promises. He fulfilled them to David. He has supremely fulfilled them in Christ. And He will keep fulfilling them until all has been done. Not one of all His good Word has fallen to the ground. Not one ever will. And, if you are a believer, then you may rejoice to be part of Christ’s kingdom, one of His subjects, and part of the temple that He is building.

How has Christ subdued you and made you His subject? What does this mean for what you do, and how you do it? What part do you have in Christ’s building of His church? How does the certainty of His victory, success, wisdom, and justice strengthen and gladden you?

Sample prayer:  Lord, You gave David victory on every side, and You are giving Christ victory through the whole of this age. Thank You for subduing us as His servants and subjects. Forgive us for how we have lived as if we are autonomous. Make us to live in obedience and loyalty to Him. 

And thank You for making us to be that temple that Christ is building, as He builds His church. Forgive us for our groundless anxieties that the gates of hell might prevail against it. And, forgive us for our forgetfulness that Christ has consecrated us unto Your holy worship. We bless Your Name for the greatness and glory of King Jesus, and we thank You for forgiving us and cleansing us through Him, for which we ask in His Name, AMEN!

Suggested songs: ARP96A “O Sing a New Song” or TPH100B “All People That on Earth Do Dwell”

Hope for the Helpless [Family Worship lesson in Job 13:20–14:22]

What hope can Job have in the midst of his pain in this world? Job 13:20–14:22 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these thirty-one verses of Holy Scripture, the Holy Spirit teaches us that the believer’s hope is in God Himself, Who makes us new, forgives our sins, and desires us as the work of His hands. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional explores Job's desperate plea for God to reveal his sins and cease terrifying him, highlighting the brevity and misery of human life compared to the regenerative power found in Christ. Job's hope is the believer's assurance of fellowship with God through Jesus. Pastor emphasizes that while humans cannot cleanse themselves from sin, God offers forgiveness as the ultimate refuge. Believers are encouraged to maintain their hope in God's kindness and salvation regardless of earthly circumstances. The message concludes by urging his family to live and die with faith in Christ's covering of their iniquities.