2026.09.02 Midweek Meeting Livestream (live at 6:30p)

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His Kingdom Surely Comes [Family Worship lesson in 1Chronicles 19–20]

What is good to do in YHWH’s sight? 1Chronicles 19–20 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that it is good in YHWH’s sight to establish and complete the kingdom of Christ. (click here to DOWNLOAD mp3/pdf files of this lesson) Summary of the transcript of the audio: The devotional examines 1 Chronicles 19 and 20 to illustrate how God's providence advances the kingdom of Jesus Christ even amidst human betrayal, sin, and overwhelming odds. It highlights Joab's strategic reliance on divine will rather than military strength, showing that Yahweh does what is good in His sight by subduing enemies for His anointed King. The text contrasts David's historical failures with the ultimate fulfillment of God's promise in Christ, encouraging believers to remain faithful despite mischaracterization and internal church strife. Listeners are urged to serve with wisdom, diligence, and courage, trusting that God is building His church against the gates of hell. The message concludes with a call to reject discouragement and rest in the certainty of Christ's eternal reign.

2026.09.02 Hopewell @Home ▫ 1Chronicles 19–20

Wednesday, September 2, 2026 ▫ Read 1Chronicles 19–20

Questions from the Scripture text: What happened in v1? What did David plan to do in response (v2)? Who said what in response to this (v3)? What did Hanun do (v4)? How did David respond (v5)? Who saw what (v6)? How did they try to deal with this (v6–7)? How did David respond (v8–9)? What did Joab see (v10)? What was his strategy for this situation (v10–12)? But what is his hope, in this strategy (v13)? How did the battle go (v14–15)? How did the Syrians respond to that (v16)? And with what did David counter (v17)? How did the battle go (v18)? With what ongoing result (v19)? What account is given of the events in 2Sam 11 (20:1–3)? What happened later (v4)? Who did what in that war? How did it turn out? What happened again in v5? Who did what in that war? What happened again in v6? Who was especially formidable? What did he do, and what happened to him (v7)? What summary does v8 give of these events?

What is good to do in YHWH’s sight? 1Chronicles 19–20 looks forward to the hearing of God’s Word, publicly read, in the holy assembly on the coming Lord’s Day. In these twenty-seven verses of Holy Scripture, the Holy Spirit teaches us that it is good in YHWH’s sight to establish and complete the kingdom of Christ.

There are many overlaps between the experience of the Israelites who had returned from the exile, awaiting the coming of the Christ, and the experience of Christians today, who await the coming again of Christ. They may have their genuinely loving intentions and actions misconstrued by others. They may find themselves in overwhelmingly difficult circumstances. They may endure dreadful moral failures of leaders in the church. They may experience repeated conflicts with formidable foes. This had happened before, during the reign of David. The exiles needed to learn from this for their own circumstances. And so do we.

Loving intentions misconstrued. David says, “I will show loyalty…” (v2). This word, when used of God, refers to His covenanted, steadfast love. It is a reflection of His character in the relationships of men. The accusation of the princes (v3) is extremely unjust. Perhaps you have experienced or observed similar. But, in our passage, we see that what they intended for evil, God intended for the good of expanding and exalting the kingdom of His anointed. When you, or the church, or Christ, are slandered, know that YHWH is yet building the kingdom of His Anointed.

Overwhelmingly difficult circumstances. By the middle of ch19, Israel is facing Ammon, nearby Syria, and the “Syrians” (the name can be used more broadly of people from the northeast) of the nearer half of Mesopotamia. By v16, David was facing the armies of all of Mesopotamia, indeed much of the military might of the world at the time. But it was these overwhelming circumstances that the Lord was using to make so much of the world into David’s servants (v19). And with the Syrians out of the way, YHWH was providing the Ammonites to David as an army of laborers (20:3). This is directly related to provision for the temple. When we face, or the church faces, overwhelmingly difficult circumstances, yet we may know that YHWH is establishing the kingdom of His Anointed.

Dreadful moral failures of leaders in the church. In the context of 1Chronicles, 20:1–3 looks like an explanation of how the Ammonites became lumberjacks, carpenters, and miners for the temple work (v3). And it is. But the most surprising thing about this account is what is not there. This is the same event as recounted in 2Samuel 11, which even the casual Bible student knows for David’s great sins. But, given after the return from the exile, 1Chronicles is more focused on the Lord’s continued establishing of the kingdom of His Anointed. David’s sin is not relevant; the main point is the divine determination to build the church. It is, perhaps, when leaders in the church sin, that we most need to be sure that Christ is building His church, and the gates of Hell will not prevail against it.

Repeated conflicts with formidable foes. The main features in v4–8 are how formidable is the enemy and the repetition. Again, and again, and again there was war with the Philistines. Every time, there was a giant. And, every time, the Lord’s Anointed prevailed. It may seem like the Christian, or the church, is fighting the same daunting battle over and over again. But however many times it repeats, and however formidable the foe, Christ shall finish the work that He has begun. Both in the believer and in His church as a whole!

The Lord has promised to establish the kingdom of His Anointed. Behold what He did in David’s reign, displaying the certainty and power of that promise. Even after the exile, that promise was sure. And how much more confident ought we to be, now that Christ has come! The call to faithfully serve the kingdom, even against the difficulties and disasters that threaten to discourage us, continues today.

This was the hope that Joab and Abishai shared in v12–13. They employed wisdom, they encouraged one another, they devoted themselves to the cause, and they exerted great effort. But, ultimately, their hope was, “May YHWH do what is good in His sight.” And what is good in His sight is to build the kingdom of His Anointed.

By whom have you been betrayed? What overwhelming circumstance do you face? What moral failures, in yourself or in the churches, threaten to discourage you? What daunting battle do you face again and again? What is your hope in the face of all of these circumstances?

Sample prayer: Lord, we praise You for the power and the wisdom with which You are building Christ’s kingdom. Forgive us for how discouragement, distraction, and laziness often hinder us from serving that kingdom with zeal and participating in it with diligence. Strengthen and gladden us in Him, and in the confidence that You are making all things to serve the gathering and perfecting of His church, we ask in His Name, AMEN! 

Suggested songs: ARP72B “Nomads Will Bow” or TPH405 “I Love Thy Kingdom, Lord”

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

Read Job 15

Questions from the Scripture text: Who answers Job (Job 15:1)? What does he say that Job is not, based upon what assessment of Job’s speech (Job 15:2)? What does he say that Job can expect to come from his speech (Job 15:3)? What is his opinion of Job’s address to God (Job 15:4)? What is his explanation for such an address (Job 15:5)? What does he conclude (Job 15:6)? What further accusations does he make/imply in Job 15:7-10? What does he call the friends’ legalistic approach of doing better to earn better (Job 15:11)? How does he describe Job’s desire for eternal blessedness in God’s grace (Job 15:11-13)? How does he make part of the same point as Job, but without the same hope as Job (Job 15:14-16, cf. Job 13:15–23, Job 14:4)? What status/ability does Eliphaz claim for himself (Job 15:17-19)? What does he suggest is the explanation for Job’s troubles (Job 15:20-21)? What hope does he suggest that Job has (Job 15:22)? What does he say that Job can expect in this life (Job 15:23-24, Job 15:28-30)? How does he interpret Job’s clinging to the gospel (Job 15:25-26, Job 15:31-33)? Why (Job 15:34-35)? What is his explanation of Job’s prior prosperity (Job 15:27)?

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. Job 13:23–24), and that God is his hope of salvation even (and especially) after death (cf. Job 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. Job 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, Job 15:1-6. 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 (Job 15:1-3). He is so sure that Job is dishonoring God (Job 15:4a) and failing to meditate carefully upon what he says to God (verse 4b), that he announces that Job is self-condemned by his speech (Job 15:5-6). 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, Job 15:7-19. 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?” (Job 15:7-8) 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. Psalm 90:2).

Eliphaz takes the ancient character of his own doctrine (Job 15:9-10, Job 15:17-19) as an indication that it is “the consolations of God” Himself (Job 15:11-13). He does not seem to consider that the devil is a murderer and a liar from the beginning (cf. John 8:44, Romans 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. Psalm 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 (Job 15:14-16, cf. Job 14:4) without the hope in God’s gracious work of regeneration to make the man a clean thing by grace (cf. Job 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, Job 15:20-28. As Job writhes in pain next to him, Eliphaz declares that this is an indication of wickedness (Job 15:20). He even suggests that Job’s fears are further proof of his unrepentant wickedness (Job 15:21-24) in which he has opposed God and knows it (Job 15:25-26). Job 15:27-28 are another zinger directly at Job. He implies that Job’s previous prosperity (Job 15:27) was a false front, and that his present circumstances, bereaved of his family and robbed of his home (Job 15:28) 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. Job 1:1, Job 1:8, Job 2:3).

Eliphaz assures Job that (apart from improved performance) there can be no hope for him in this life or the next, Job 15:29-35. 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. Job 14:4–17). But Eliphaz attacks both any hope for return to prosperity in this life (Job 15:29, 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 (Job 15:30). He now tells Job, directly, that trusting in resurrection hope and eternal hope is a futile self-deception (Job 15:31) (!), because it is so “obvious” that Job is already suffering for his wickedness (Job 15:34-35) and will most certainly continue to do so (Job 15:32-33).

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”

2026.08.30 Lord's Day Livestreams (live at 10:10a, 11:10a, and 3p)

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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”