Worship Service 7/13/25:

Psalm 26 Devotional [3]: 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.

A Psalm of David.

1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.

2 Examine me, O Lord, and prove me; try my reins and my heart.

3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.

4 I have not sat with vain persons, neither will I go in with dissemblers.

5 I have hated the congregation of evil doers; and will not sit with the wicked.

6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:

7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.

8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.

9 Gather not my soul with sinners, nor my life with bloody men:

10 In whose hands is wickedness, and their right hand is full of bribes.

11 But I will walk in mine integrity: redeem me, and be merciful unto me.

12 My foot standeth in an even place: in the congregations will I bless the Lord.

We have seen already—as is the recurring burden of so many psalms—that uprightness and sincerity are essential companions to true prayer. The formal act of speaking to God cannot be severed from the moral frame in which we approach Him. “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18). Prayer must be joined with purity, not with revenge, or malice, or self-justifying spirit. “When ye spread forth your hands, I will hide mine eyes from you… your hands are full of blood. Wash you, make you clean” (Isa. 1:15–16). “The effectual fervent prayer of a righteous man availeth much” (James 5:16).

Therefore, we must be a pious people before we are a praying people, and yet it is just as true that prayer increases piety. Communion with God is both the fruit and the means of holiness. For this reason, David begins this psalm with boldness: “Judge me, O Lord… examine me.” These two cries—judgment and examination—belong together in the trial of faith.

The word for “judge” (שָׁפַט, shaphat) in Hebrew carries the sense of rendering a verdict, either of vindication or of condemnation. In one context, it may denote the courtroom; in another, the throne of final reckoning. In David’s plea, the sense is covenantal: “Declare me upright, O Lord, as one belonging to Thee.” He is not laying claim to sinless perfection but appealing to his sincerity, his repentance, and his integrity in contrast with the wicked.

To those justified by faith, such judgment need not be feared, but desired. “There is therefore now no condemnation to them which are in Christ Jesus” (Rom. 8:1). The one who walks humbly with God may boldly say, “Judge me, O Lord.” Not because of self-righteousness, but because he no longer fears wrath—being hid in Christ, clothed in His righteousness, and upheld by His Spirit. “Herein is our love made perfect, that we may have boldness in the day of judgment” (1 John 4:17).

The word translated “examine” (בָּחַן, bachan) means to test as one tests metal in a furnace—to prove what is true and to purge what is false. David desires the Lord’s scrutiny, as one who would rather be corrected now than condemned later. “Search me, O God, and know my heart: try me, and know my thoughts” (Ps. 139:23).

Such language belongs to the faithful. The hypocrite avoids it; the penitent invites it. For “all things are naked and opened unto the eyes of Him with whom we have to do” (Heb. 4:13). Therefore the apostle exhorts, “Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief” (Heb. 4:11). If we are not daily exercising grace—walking in repentance, examining our thoughts, seeking God’s will—we will have no boldness to say, “Examine me.” On the contrary, like Adam in the garden, like Cain and Judas after murder, we will flee from the presence of God and seek to hide our face from His gaze.

But where shall we flee? “Whither shall I go from thy spirit? or whither shall I flee from thy presence?” (Ps. 139:7). And again:

“If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.

If I take the wings of the morning, and dwell in the uttermost parts of the sea;

Even there shall thy hand lead me, and thy right hand shall hold me.

If I say, Surely the darkness shall cover me; even the night shall be light about me.

Yea, the darkness hideth not from thee…” (Ps. 139:8–12).

It is better to meet that gaze now, in the fear of God and the light of grace, than to flee from it until the day of judgment, when it will be too late. For then He shall not examine to purify, but to cast away. As Thomas Watson said, “He can look men into their grave.”

Yet observe carefully: David’s confidence does not spring from his own consistency. He does not rest in a life of vain moral flourishes or outward decency. Rather, he says, “Thy lovingkindness is before mine eyes: and I have walked in thy truth” (v. 3). This is the secret of his strength: not personal merit, or the satisfaction of applause, but divine mercy.

He sets the lovingkindness of the Lord—His steadfast, covenantal mercy—ever before him. And from that everlasting fountain of mercy, he walks in truth. One flows from the other. For no man walks in truth until he is first persuaded of divine grace. “Blessed is he whose transgression is forgiven, whose sin is covered” (Ps. 32:1). “I acknowledged my sin unto thee… and thou forgavest the iniquity of my sin” (Ps. 32:5). “There is forgiveness with thee, that thou mayest be feared” (Ps. 130:4). The one follows the other. We cannot learn to fear God unless we learn to love Him because He first loved us.

This is justification by faith, declared in the language of worship. It is the Lord’s mercy that begets David’s walk—not the walk that merits the mercy. And because grace is free and sure, it draws forth love, humility, and careful obedience. “To do justly, and to love mercy, and to walk humbly with thy God” (Mic. 6:8). This is the truth David follows—not mere moral philosophy abstracted, but the pattern of a life transformed by faith.

Let us therefore follow David’s example. Let us set the lovingkindness of God ever before our eyes, meditating daily upon His pardoning grace in Christ. Let that sweetness of divine mercy be the motive for our obedience, the strength of our walk, and let it kindle boldness in our prayers.

If we are persuaded of God’s love, we will not trifle with sin. We will not seek occasion to offend, but will give thanks and walk humbly. To walk in truth is to believe the gospel and to live according to that belief—in sincerity, holiness, and hope.

Let us, then, not shrink from divine examination, but embrace it. Let us pray, “Examine me, O Lord, and prove me.” For those who walk with God in this life will not fear to stand before Him in the next.

John Calvin,
Prove me, O Jehovah! The more that David observed himself basely and undeservedly pursued with calumnies, the more powerfully was he excited by the vehemence of his grief fearlessly to assert his rectitude. Nor does he merely clear himself of outward sins; he glories also in the uprightness of his heart, and the purity of its affections, tacitly comparing himself, at the same time, with his enemies. As they were gross hypocrites, proudly boasting of their reverence for God, he lays open before him their shameless effrontery and hardihood. This protestation, too, shows how intimately acquainted he was with himself, when he durst offer to submit the whole recesses of his heart to the examination of God. It is to be observed, however, that it was the wickedness of his enemies which forced him to commend himself so much. Had he not been unjustly condemned by men, he would have humbly deprecated such an examination, as he well knew, notwithstanding his zeal to act aright, that he was far from perfection.

But when he felt himself to be falsely accused, the injustice and cruelty of men emboldened him to appeal to God’s judgment-seat without hesitation. And as he knew that an external appearance of innocence was of no avail there, he brings forward the honest uprightness of his heart.

David, therefore, conscious of his innocence, offers the whole man to the examination of God; not like careless, or rather stupid men, who, flattering themselves, imagine that they will deceive God with their pretences. It is evident, on the contrary, that he had honestly and thoroughly searched himself, before he presented himself with such confidence in the divine presence. And this we must especially bear in mind, if we would desire to obtain the approbation of God, that when unjustly persecuted, we must not only abstain from retaliation, but also persevere in a right spirit.

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Opening Prayer.

O Lord our God, our Deliverer and faithful Redeemer,
The God of mercies and of all comfort,
The desire of thy people and the hope of the righteous:
We come before thee this day to present ourselves a living sacrifice—
Holy, sincere, and affectionate—
For thou hast surely delivered us from death,
And from the power of hell.

Lord, how are they increased that trouble us!
Many there be that rise up against us.
Many there be which say of our soul,
“There is no help for him in God.”

The wicked wander as graceless souls,
Hopeless and without understanding,
Speaking in pride and presumption that true religion is vain and sound doctrine needless.
Even within what is called the church are they found—
Who make a pretense of godliness,
But in works deny the power thereof.
They cast off thy Sabbath,
They contemn thy ordinances,
They treat holy things as sport—
Rushing through worship with lazy hearts,
As though the service of God were another task to be disregarded,
But we cry unto the Lord with our voice,
And with our whole heart seek thy face.

We forsake the congregation of the hypocrites,
And will not be afraid of ten thousands of the people
Who compass us about with scorn and blasphemy.
Their mouths pour forth filth,
Yet we will remember the name of the Lord our God.

Arise, O Lord, and save us!
For thou hast struck the enemy with the sword of thy mouth.
Thou hast wounded Leviathan with the spear of thy truth—
He is fallen and shall not rise.

Therefore we wait for the day
When the wicked shall be cast into hell by the breath of thy mouth,
When the man of sin shall be destroyed,
When Babylon shall fall with violence,
And thy people shall be saved out of this present evil age.

We believe, O Lord, that thou alone canst do it—
Through Jesus Christ our Saviour,
Who shall reign until all enemies are made his footstool.

Salvation is of the Lord:
Thy blessing is upon thy people.

Amen.

Lesson 40. [1.2.17.] The Contents of Holy Scripture. Pt. 17. The Histories: 1 Chronicles.

Westminster Confession of Faith 1.2

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,

Genesis – Kings… 1, 2 Chronicles

All which are given by inspiration of God, to be the rule of faith and life.

Intro.

i. The necessity of Reformed orthodoxy in the midst of apostasy and revival, the truth of God changes not. Israel’s priests were commanded to restore religious order despite the difficulties. (see Hag. Mal.) Today’s world may reject sound doctrine, that is not excuse for them as apostates. We are called to be a light, not to tolerate darkness and error. God will cast the wicked into hell despite their excuses.

1. God’s Truth Does Not Change.

Malachi 3:6 — “For I am the Lord, I change not; therefore ye sons of Jacob are not consumed.”

Isaiah 40:8 — “The grass withereth, the flower fadeth: but the word of our God shall stand for ever.”

Psalm 119:89 — “For ever, O Lord, thy word is settled in heaven.”

James 1:17 — “…with whom is no variableness, neither shadow of turning.”

2. The Duty of the Priests and Prophets to Restore True Worship.

Haggai 1:4–5 — “Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? Now therefore thus saith the Lord of hosts; Consider your ways.”

Haggai 1:7–8 — “Thus saith the Lord of hosts; Consider your ways. Go up to the mountain, and bring wood, and build the house…”

Malachi 2:7–8 — “For the priest’s lips should keep knowledge, and they should seek the law at his mouth… But ye are departed out of the way; ye have caused many to stumble at the law…”

Malachi 3:3–4 — “And he shall sit as a refiner and purifier of silver… that they may offer unto the Lord an offering in righteousness.”

3. Apostasy Is No Excuse — God Will Judge All Who Reject the Truth.

Malachi 3:13–15 — “Your words have been stout against me… Ye have said, It is vain to serve God… they that work wickedness are set up…”

Zephaniah 1:3-6 — “I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked: and I will cut off man from off the land, saith the Lord. I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor enquired for him.”

Isaiah 5:24 — “…Because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.”

Ezekiel 18:30 — “Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.”

Hebrews 10:26–27 — “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins…”

2 Thessalonians 1:8–9 — “In flaming fire taking vengeance on them that know not God, and that obey not the gospel…”

4. We Are Called to Be Lights, Not to Tolerate Darkness.

Matthew 5:13–16 — “Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

Ephesians 5:11 — “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”

Romans 13:12 — “The night is far spent… let us therefore cast off the works of darkness, and let us put on the armour of light.”

Philippians 2:15–16 — “…that ye may be blameless and harmless, the sons of God… among whom ye shine as lights in the world; holding forth the word of life…”

5. Final Judgment Will Not Spare the Hypocrite or Apostate.

Psalm 9:17 — “The wicked shall be turned into hell, and all the nations that forget God.”

Revelation 21:8 — “But the fearful, and unbelieving… and all liars, shall have their part in the lake which burneth with fire and brimstone…”

Isaiah 66:24 — “…for their worm shall not die, neither shall their fire be quenched…”

Matthew 22:12–13 — “Friend, how camest thou in hither not having a wedding garment?… cast him into outer darkness…there will be weeping and gnashing of teeth.”

Why such bitter anguish? Because multitudes shall find in the last day that their religion was no more than a self-righteous delusion. They sought righteousness, not by grace, but by the works of the law, by their nearness to ordinances, or by the presumed power of their own free will. But all such false confidences shall fail them.

Romans 9:31–32 – “But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law.”

Luke 13:24–28 – “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able… When once the master of the house is risen up, and hath shut to the door… ye shall begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth…”

Matthew 7:22–23 – “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name?… and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

Proverbs 14:12 – “There is a way which seemeth right unto a man, but the end thereof are the ways of death.”

Death is the end of all false religion. Not only ignorance, but a form of godliness without power; not only absence from ordinances, but trusting in them; not only the open rejection of truth, but presuming one possesses it without true conversion of heart.

Let us therefore fear, lest we be among those who come near with their lips, while their hearts remain afar off (Isa. 29:13).

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An Introduction to the First Book of the Chronicles.

“Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth… Be ye mindful always of his covenant; the word which he commanded to a thousand generations.”

—1 Chronicles 16:12,15

I. Its Place in the Canon.

The books of 1 and 2 Chronicles, originally one unified scroll in the Hebrew Bible, are placed last in the Hebrew canon under the title Divrei Hayamim—“The Words of the Days.” As such, they serve as a closing benediction to the entire Old Testament: a final rehearsal of Israel’s history, not through the lens of its failures (as Kings does), but through the lens of God’s promises, faithfulness, and covenantal mercy.

Where 1–2 Kings, likely written under the prophetic insight of Jeremiah during the exile, offer a sobering chronicle of apostasy, decline, and judgment, Chronicles, likely compiled by Ezra at the beginning of the restoration, is a call to remember—remember the promises of God, the hope of the Davidic covenant, the beauty of ordered worship, and the place of repentance in national revival.

II. A Gospel Parallel.

Just as the four Gospels offer complementary views of the same record of Christ—Matthew to the Jews, Mark to the Romans, Luke to the Greeks, and John to the world—so also the books of Samuel-Kings and Chronicles present different theological emphases on the same monarchic period.

1–2 Kings: judgment, decline, exile. The focus is on covenant violation, the sins of Israel and Judah, and the slow unraveling of the kingdom.

1–2 Chronicles: restoration, worship, and covenant hope. The focus is on David’s throne, Solomon’s temple, and reforms under godly kings like Hezekiah and Josiah.

Thus, where Kings we might say is the gospel of the cross—the record of man’s failure and sin—Chronicles is the gospel of resurrection: the testimony that God’s covenant mercies endure, even when His people have forsaken Him.

III. A Test of Faith.

To the modern reader, 1 Chronicles may seem a slow and uninviting entrance: its opening chapters filled with genealogies, names, and tribal divisions. But here lies the first test of faith.

Shall we receive the Word of God in its entirety—even the sections which appear unprofitable at first glance? For these genealogies are no barren roll of ancient names. They are the scaffolding of redemptive history, linking Adam to Abraham, Abraham to Israel, and Israel to David—and by David, to Christ.

“And all the people rejoiced, for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the Lord gave them rest round about.”

—2 Chronicles 15:15

The Chronicler is teaching us to trace the faithfulness of God through the generations—not only to mourn past sins, but to rejoice in what has been preserved.

IV. Key Themes.

The Covenant with David.

1 Chronicles is a theological exposition of God’s promise to David: “I will establish his throne forever” (1 Chr. 17:12). From the anointing of David to the preparation for the temple, the entire structure rests upon messianic hope.

The Centrality of Worship.

The duties of the Levites, the order of priests, the temple, and the Passovers occupy a central place. Worship is not man’s invention, but God’s command. The restoration of true worship is the beginning of national reform.

The Necessity of Reformation.

The reforms of Hezekiah and Josiah are given special attention, not because the kings were to be admired, but because it ought to be recorded that they turned their hearts to seek the Lord, and enforced laws according to the commandments of God. National blessing begins with national repentance, and God delights in those who walk in His ways and keep His ordinances. Public persons are responsible, not only for their testimony, but to lead and guide others to a right understanding of the law, and a right ordering of their lives according to it.

God’s Sovereignty in Preservation.

Though Israel is cast off in judgment (2 Ki. 17), yet Judah is preserved— yet not for her righteousness, but for God’s covenant and the glory of His name. This underlies the entire book: not the faithfulness of men, but God’s towards His chosen people.

“For the Lord will not forsake his people, for his great name’s sake: because it hath pleased the Lord to make you his people.” —1 Samuel 12:22

V. The Spiritual Use of Chronicles.

To the returning exiles under Ezra’s leadership, these books were not mere history. They were a summons to hope—a call to re-establish worship, revere the priesthood, remember the covenant, and look for the promised Seed.

• To the Christian today, Chronicles is no less relevant. It teaches:

• That the visible church may fall into great corruption, yet God preserves a remnant.

• That national restoration is grounded in right worship.

• That true kingship is found not in personal power but in submission to God’s law.

• That the past, though filled with Israel’s failure, is part of God’s holy purpose. To warn us of the evils of sin, encourage us to righteousness and Reformation of heart, that we might enjoy the blessed fruits of repentance.

VI. The Message of the Prophets.

The post-exilic prophets—Haggai, Zechariah, and Malachi—stand as divinely commissioned voices calling Israel to remember the covenant, rebuild the house of the Lord, and restore the true worship of God after the Babylonian exile. Their ministry coincides with the historical labors of Zerubbabel the governor (from the line of David), Joshua the high priest (of the restored priesthood), and later Nehemiah, the governor sent by Artaxerxes.

1. The Unity of Prophet, Priest, and King (Governor)

During this season of restoration, the Lord graciously reunited the threefold office of prophet, priest, and governor (a civil expression of kingship), establishing a divine harmony for reformation:

Zerubbabel is the rightful heir of David, a civil leader who lays the foundation of the temple (Hag. 2:23; Zech. 4:9).

Joshua the high priest is consecrated to restore holy worship (Zech. 3:1–10).

Haggai and Zechariah prophesy in the name of the Lord to stir up the work (Ezra 5:1–2).

Nehemiah, years later, brings civil reform, the building of the wall, and the purification of the priesthood and Sabbath.

This is but a type and shadow of Christ, who is Himself the true Prophet (Acts 3:22), the eternal High Priest (Heb. 4:14), and the anointed King (Ps. 2, Luke 1:32–33).

Westminster Larger Catechism, Q. 42

“Christ executeth the office of a Prophet, in revealing to the church, in all ages, by his Spirit and Word, in divers ways of administration, the whole will of God in all things concerning their edification and salvation.”

2. The Message of Haggai: Consider Your Ways.

Haggai rebukes the returned exiles for neglecting the house of God, showing that their national decay, and frustrated designs stemmed from a failure to put the worship of God first. God honors those that honor Him.

Haggai 1:2–11

“Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord’s house should be built.

Then came the word of the Lord by Haggai the prophet, saying,

Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?

Now therefore thus saith the Lord of hosts; Consider your ways.

Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

Thus saith the Lord of hosts; Consider your ways.

Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord.”

Haggai 2:6–9

“For thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;

And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.

The silver is mine, and the gold is mine, saith the Lord of hosts.

The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts.”

This final promise is typological, pointing to Christ as the Desire of all nations and the glory of the final temple—His body and His church.

3. The Message of Malachi: The Priesthood must be pure, and Await the Messenger of the Covenant.

Malachi proclaims a bold rebuke to a backsliding generation. Though they had returned from exile and rebuilt the temple, the spirit of worship had grown cold. Formalism, mixed marriages, corrupt priests, and lax sacrifices defiled the covenant.

Malachi 1:6–8

“A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible.

And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts.”

Malachi 2:7–9

“For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts.”

Malachi 3:1–3

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi…”

This purification is ultimately fulfilled in Christ—the true messenger and refiner of men. The word of God stands fast : the exercise of true religion requires holy ministers, acceptable sacrifices, and reverence for the covenant.

4. Application: Establishing True Religion.

From these prophets and leaders we learn that true reformation does not consist merely in returning to the land or setting up buildings—but in:

• Rebuilding the house of God with zeal (Hag. 1),

• Restoring the purity of worship and priesthood (Mal. 2),

• Reforming the people’s hearts through the proper dispensing and understanding of the Word (Ezra 7:10; Neh. 8:8),

• Ruling justly and righteously in submission to God’s law (Neh. 5:9),

• Waiting for the greater fulfillment in the coming of Christ (Mal. 3).

Conclusion.

Closing Prayer.

Our gracious and glorious Father in heaven,

Thou who art holy, magnificent, and righteous in all thy ways—

All thy works are done in truth and in wisdom;

There is nothing hidden from thy sight,

For thine eyes run to and fro throughout the whole earth.

Therefore let us, thy people,

Whom thou hast taken to be thine own inheritance,

Reason with thee concerning thy judgments,

Even as thy holy prophets did plead of old.

O God, why hast thou cast us off forever?

Why doth thine anger smoke against the sheep of thy pasture?

We see not our signs.

There is no more any prophet,

And we know not how long.

Thy servants are counted as the offscouring of the world.

Holy doctrine is despised.

The proud mock, and blaspheme, and trample the truth.

But remember thy congregation, O Lord—

Which thou hast purchased of old,

The rod of thine inheritance, which thou hast redeemed;

This mount Zion, wherein thou hast dwelt.

Inasmuch as thou hast saved us and made us thine,

Redeem us from the hand of the enemy,

And establish thy truth in the earth.

Raise up a generation of the righteous

Who shall serve thee with reverence and zeal.

Furnish thy house with faithful officers,

And raise up ministers who shall speak boldly according to thy word.

Lift up thy feet unto the perpetual desolations—

For all that the enemy hath done wickedly in the sanctuary.

They have roared in the midst of thy congregations;

They have set up their ensigns for signs.

They spread falsehood like a noxious fume,

Infecting men with lies and corrupting the souls of the simple.

They speak arrogantly,

And pour contempt upon those who have spoken rightly in thy name.

How long, O Lord?

Wilt thou not rise up and smite the wicked?

Wilt thou not destroy the workers of iniquity?

Thou hast surely promised to do so.

And we believe thy word,

For thou art not slack concerning thy promises.

Therefore, inasmuch as we desire the safety of thy flock,

We pray thee: let thy sword go forth against the wolves,

That thy sheep may be spared.

Spare us according to thy mercy.

Deliver us not into the jaws of the enemy

Who revolt against thy holy doctrine.

Establish thy Church, O Lord,

That she may wage holy war against her adversaries,

Clothed in righteousness and guarded by truth.

Lead us like a flock, O Shepherd of Israel,

Into thine everlasting inheritance.

For we are thine,

And we pray in the name of thy Son, Jesus Christ—

Our blessed and most glorious Saviour,

In whom we trust,

Who shall surely save us from all our troubles.

Amen.

YouTube Audio: https://youtu.be/Av7JFsR_1jY