Worship service 9/7/25.
Greetings and call to worship.
Greetings and good morning, saints, holy brethren, the called and anointed of God by the Spirit. Blessings and peace be upon the church of God through our Lord and Savior Jesus Christ, who washed away our sins in His own blood. We come before Him today to offer exceeding praise and thanksgiving for our separation unto His service, which is our chief delight. Psalm 100:4-5 says, “’Enter into his gates with thanksgiving, And into his courts with praise: Be thankful unto him, and bless his name. For the LORD is good; his mercy is everlasting; And his truth endureth to all generations.’” Truly God is good to His people and therefore we have ample cause to thank Him for the many benefits He bestows upon us, both in this life and that which is promised in the life to come. A Puritan minister writes, “Some go to hear the word preached, not so much to get grace, as to enrich themselves with notions: having ‘itching ears.’ 2 Tim 4: 3. Augustine confesses that, before his conversion, he went to hear Ambrose for his eloquence rather than for the spirituality of the matter. ‘Thou art unto them as a very lovely song of one that has a pleasant voice, and can play well on an instrument.’ Ezek 33: 32. Many go to the word to feast their ears only; they like the melody of the voice, the mellifluous sweetness of the expression, and the novelty of the opinions. Acts 17: 21. This is to love the garnishing of the dish more than the food; it is to desire to be pleased rather than edified. Like a woman that paints her face, but neglects her health — they paint and adorn themselves with curious speculations, but neglect their soul’s health. This hearing neither sanctifies the heart nor the Sabbath.”
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, and full of all glory, justice, and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast redeemed and purchased by the precious blood of thy Son, called out of darkness and into the marvellous light of the gospel and the kingdom of Jesus Christ. According to thy word, we are bid and commanded to draw near to thee humbly, with a single heart and upright affections; and therefore we ask thee to grant it unto us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and hearts to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 26 [11] (Verse 8): 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.
Exposition:
We have formerly observed the root and fountain of the believer’s separation from the world—namely, the work of regeneration, that spiritual quickening whereby the soul is translated from darkness into light, from ignorance to knowledge, from error to divine wisdom, and we are given a right understanding in the knowledge of our Lord and Savior Jesus Christ. For it is written, “The entrance of thy words giveth light; it giveth understanding unto the simple” (Ps. 119:130), and again, “The fear of the LORD is the beginning of knowledge” (Prov. 1:7). Again, “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6). When once the Spirit of wisdom and revelation opens our eyes in the knowledge of Christ (Eph. 1:17–18), there is at once a change of habit and principle—not merely of outward circumstance, but of mind and heart. The soul that was once at ease in the company of the ungodly, now finds it grievous; that which was amused by vanity now abandons iniquity. Those hatchlings born and bred in the dove’s nest will find no solace in the viper’s den. And thus begins that great and necessary breach between the believer and the world. That ancient enmity of the serpent and the seed of the woman.
Let us then be careful to observe, that this separation is not carnal, nor self-wrought, nor merely out of distaste for men’s manners alone. Nay, it is spiritual in nature, holy in origin, and the fruit of God’s own mighty working. For unless a man is separated from the world because he is joined unto Christ, and unless his hatred of evil proceeds from a love of righteousness, his estrangement is but hypocrisy and pride, truly an abomination in the sight of God. Many depart from sinners but not from sin; others hate oppression but love their own opinion. But the true child of God abhors evil both in himself and others because he delights in the law of the Lord (Ps. 1:2); he flees the habits of the haughty because he finds felicity in the habitation of God’s house (Ps. 26:5–8). So he saith, “I have hated the congregation of evil doers; and will not sit with the wicked. I will wash mine hands in innocency: so will I compass thine altar, O LORD… that I may publish with the voice of thanksgiving, and tell of all thy wondrous works” (Ps. 26:5–7) Thus the Psalmist, knowing that his very willingness to be separate is from God, saith: “That I may publish with the voice of thanksgiving, and tell of all thy wondrous works” (Ps. 26:7). Note, he does not make this a matter of persuasion or mere opinion, hoping to gather others to his cause, for the doctrine of grace is a mystery to those who abide in iniquity, and confusion to mortals: As it is written, “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him” (1 Cor. 2:14). Therefore David does not share, but declares with strength and certainty God’s wonderful works. His thanksgiving is his testimony that his holy hatred and separation are themselves gifts of divine mercy.
Yet we ought to note that hatred of the wicked is not counted for obedience unless it be joined with love for righteousness, holiness, and the worship of God. Therefore David adds, “LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth” (Ps. 26:8).
It is to be carefully observed that the Psalmist employs the perfect tense in Hebrew—”I have hated,” and again, “I have loved.” These are not passing emotions, nor temporary convictions, but settled affections. The verb is completed yet abiding, denoting a permanent and habitual posture of the soul. Not “I once loved” or “I did love,” nor even “I shall love,” but “I have loved”—as a man speaks of that which defines him, and belongs to the very root and center of his being. So it is with all the regenerate: their hatred of evil and their love of righteousness are not fleeting sparks of zeal, but the settled temperature of a sanctified soul. The wicked may sometimes act in outward conformity to the law, but they cannot say, “I have loved.” Their hearts are divided, their motives mixed with error and unbelief. They are double-minded, unstable in all their ways (Jas. 1:8). But the believer’s affections are made steadfast by grace. As Paul saith, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6). Has begun—shall complete. This is the very sense of the Hebrew perfect: a work of grace, wrought by God, increased and perfected, enduring unto glory. Therefore, the believer hates the congregation of the wicked—the den of hypocrisy, the synagogue of Satan—and loves the church of Christ, the habitation of His house, the place where His honour dwelleth and His glory is preached faithfully. Away then with all idolatrous and fictitious forms of worship: with images, merits, free will, and conformity to this world. The honour of God is not found there, and we cannot delight in such company. “Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11). If they call that holy which is full of deceit and villainy, what will they call the members of Christ’s house who call their ways abomination? If they cannot discern and identify the church of Christ, how can they be said to be members of it? If they name free will, heresy ignorance, error, idolatry “Christianity,” what must they say of the doctrine and maintainers of free grace? They must call bitter sweet and sweet bitter; for they put darkness for light and light for darkness (Isa. 5:20). Can a man reach his hand into the viper’s den and be free from their sting? But the righteous love the place where God’s honour dwells. This Psalm thus reveals not only the ignominy of the wicked, but the integrity of the righteous. “Ye that love the LORD, hate evil” (Ps. 97:10). He that does not love the church of Christ, where His doctrine is taught, cannot be said to love Christ, who is the object of the church’s worship. For as John writes, “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20). To love the saints is to love Christ’s image in them; to despise them is to despise Him. This is the true mark of grace—that the believer does not merely flee the plains of Sodom, but flies to the Mount of the Lord. He doth not only turn from idols, but erects an altar to the living and true God.
But has God framed and fashioned us to live solitary and confined? Nay, verily. Though our walk may be lonely in this world, we shall never walk alone. “I will never leave thee, nor forsake thee” (Heb. 13:5). Though we depart from the company of the infectious, God comforts us with the company of the faithful. Yea, Christ Himself hath promised: “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.” (Mark 10:29–30).
Hath He not given us houses and brethren and mothers in the communion of the saints and shall we not give Him exceeding thanks for such an incomparable and indescribable benefit? Therefore, though we be separated from carnal friends, yet we are not left desolate—for He walks among the golden candlesticks (Rev. 1:13), and His Spirit knits us together with those of like mind and holy desire.
Let us then give thanks as David did, for our separation from the wicked and our communion with the righteous. For this double grace is from God. And let us remember, that in loving the church, we love Christ; and in loving His people, we honour His image. “If we walk in the light, as He is in the light, we have fellowship one with another,” and that fellowship is not of man’s making, but wrought by the Spirit of God.
O blessed unity! Like the precious ointment upon the head, that ran down upon Aaron’s beard, that went down to the skirts of his garments (Ps. 133:2). It is there—yes, there—that the Lord commandeth the blessing, even life for evermore. For “‘If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”
John Calvin,
O Jehovah! I have loved, etc In this verse he confirms what he had said before, that he came not into the sanctuary in a careless manner, but with serious devotion. Irreligious men, although they often resort to the sacred assemblies, frequent them merely as lurking places, where they may escape the eye of God. On the contrary, the truly pious and pure in heart resort to them, not for the sake of vain ostentation, but as they are sincerely bent on seeking God, they willingly and affectionately employ the helps which he there affords them; and the advantage which they derive from them creates love to them in their hearts, and longings after them. This declaration farther shows, that however David excelled others in faith, yet he was not without fear lest the violence of his enemies might deprive him of the ordinary means of instruction which God had conferred on his Church. He felt his need of the Church’s common discipline and order, and he therefore anxiously labored to retain his enjoyment of them. From this we infer the impious pride of those who look with contempt on the services of religion as unnecessary, although David himself could not live without them. Another consideration, indeed, existed in those days, I confess, while the law, like a schoolmaster, held the ancient people in a state of servitude compared with ours. Our case, however, is one with theirs in this respect, that the weakness of our faith requires help as well as theirs. And as God for this purpose has appointed the sacraments, as well as the whole order of the Church, woe to the pride of those who recklessly desert the services which we perceive to have been held in such high esteem by the pious servants of God.
The sanctuary is called God’s house, and the dwelling-place of his glory; and we know how frequently expressions of this kind are employed in Scripture to bear testimony to the presence of God. Not that God either dwelt in a tent, or wished to confine the minds of his people to earthly symbols; but it was needful to remind the faithful of God’s present goodness, that they might not think they sought him in vain, as we have elsewhere already said. Now, that God’s glory may dwell among us, it is necessary that a lively image of it should shine forth in word and sacraments. From this it follows, that the temples which are reckoned such among Papists are only filthy brothels of Satan.
Opening Prayer.
Our gracious and glorious Father in heaven,
Who art set high above all the earth, and doest whatsoever pleaseth thee according to thine own holy and just decree:
We come before thee confessing our frailty and weakness, and humbly submit ourselves to be ruled and governed by thy Word and by thy providence.
We bless thee for thy holy Word—both living and powerful, a lamp unto our feet and a light unto our path,
By the ministry thereof thou hast taught us the truth, and by the grace of thy Spirit thou dost sanctify our minds.
We praise thee likewise for thy holy sacraments, which thy own dear Son hath appointed for us—
Baptism and the Supper of the Lord—Water and blood, Signs and seals of thy covenant of grace;
By which, not by any virtue in them or in him that doth administer them,
But by thy Spirit and our receiving them by faith,
Thou dost confirm and strengthen the grace revealed in the gospel.
Grant, O Lord, that we may improve our Baptism daily:
That, being buried with Christ into His death, we may walk in newness of life in Him;
Mortifying sin, putting off the old man, and putting on the new,
Cleansed with the washing of regeneration and the renewing of the Holy Ghost.
And when we gather to thy holy table, keep us from resting in the outward elements;
Give us faith to discern the Lord’s body, That the cup of blessing may be unto us the communion of the blood of Christ, And the bread we break the communion of the body of Christ;
Nourish and strengthen us thereby unto eternal life,
Knit us together as one bread and one body,
And cause us to declare and remember the Lord’s death till he come.
Moreover, O Lord, thou doest whatsoever thou wilt;
Oft it seemeth not for our present advantage, yet thou knowest.
Be patient with us and bear with our infirmities;
Lead us in the right way;
Teach us to trust that all things work together for good to them that love thee,
Through Jesus Christ, our Savior and Lord. So make us willing in the day of thy power—
To submit to thy wise and fatherly providence;
To receive thy Word with meekness;
To keep thy worship pure;
To serve thee in spirit and in truth.
Therefore we cleave to thee in love, and glorify thy name, giving thee exceeding thanks, even in those things that cause us sorrow;
Purge us, therefore, from the vanity of this world;
Set our affection on things above;
And conform us to the image of thy blessed Son, Jesus Christ—
That, being sanctified by thy Word and thy sacraments, we may be established, strengthened, and settled in every good work.
All this we ask in the glorious and holy name of Jesus Christ,
Our Prophet, Priest, and King;
The Author and Finisher of our faith;
To whom, with thee, O Father, and the Holy Ghost, be glory for ever and ever.
Amen.
Lesson 48. [1.2.23.] The Contents of Holy Scripture: The Histories: Ezra.
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- 2 Chronicles… Ezra
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
John Calvin, The Necessity of Reforming the church. (1543):
I come now, as I proposed, to consider the remedies which we have employed for the correction of these evils, not here intending to describe the manner in which we proceeded (that will afterwards be seen), but only to make it manifest that we have had no other end in view than to ameliorate in some degree the very miserable condition of the church. Our doctrine has been assailed, and still is every day, by many atrocious calumnies. Some declaim loudly against it in their sermons; others attack and traduce it in their writings. Both rake together everything by which they hope to bring it into disrepute among the ignorant. But the confession of our faith, which we presented to your imperial majesty, is before the world, and clearly testifies how undeservedly we are harassed by so many odious accusations. And we have always been ready in times past, as we are at the present day, to render an account of our doctrine. In a word, there is no doctrine preached in our churches but that which we openly profess.
As to controverted points, they are clearly and honestly explained in our confession, while everything relating to them has been copiously treated and diligently expounded by our writers. Hence judges not unjust must be satisfied how far we are from everything like impiety. This much, certainly, must be clear alike to just and unjust, that our reformers have done no small service to the church, in stirring up the world as from the deep darkness of ignorance, to read the scriptures, in laboring diligently to make them better understood, and in happily throwing light on certain points of doctrine of the highest practical importance. In sermons little else was heard than old wives’ fables, and fictions equally frivolous. The schools resounded with brawling questions, but scripture was seldom mentioned. Those who held the government of the church made it their sole care to prevent any diminution of their gains, and, accordingly, had no difficulty in permitting whatever tended to fill their coffers. Even the most prejudiced, how much soever they may in other respects defame our doctrine, admit that our people have in some degree reformed these evils.
I am willing, however, that all the advantage which the church may have derived from our labors shall have no effect in alleviating our fault, if in any other respect we have done her injury. Therefore, let there be an examination of our whole doctrine, of our form of administering the sacraments, and our method of governing the church; and in none of these three things will it be found that we have made any change upon the ancient form, without attempting to restore it to the exact standard of the word of God.
To return to the division which we formerly adopted. All our controversies concerning doctrine relate either to the legitimate worship of God, or to the ground of salvation. As to the former, unquestionably we do exhort men to worship God neither in a frigid nor a careless manner; and while we point out the mode, we neither lose sight of the end, nor omit anything which bears upon the point. We proclaim the glory of God in terms far loftier than it was wont to be proclaimed before, and we earnestly labor to make the perfections in which his glory shines better and better known. His benefits towards ourselves we extol as eloquently as we can, while we call upon others to reverence his majesty, render due homage to his greatness, feel due gratitude for his mercies, and unite in showing forth his praise. In this way there is infused into their hearts that solid confidence which afterwards gives birth to prayer; and in this way, too, each one is trained to genuine self-denial, so that his will being brought into obedience to God, he bids farewell to his own desires. In short, as God requires us to worship him in a spiritual manner, so we most zealously urge men to all the spiritual sacrifices which he recommends.
Even our enemies cannot deny our assiduity in exhorting men to expect the good which they desire from none but God, to confide in his power, rest in his goodness, depend on his truth, and turn to him with the whole heart; to recline upon him with full hope, and recur to him in necessity: that is, at every moment to ascribe to him every good thing which we enjoy, and show we do so by open expressions of praise. And that none may be deterred by difficulty of access, we proclaim that a complete fountain of blessings is opened up to us in Christ, and that out of it we may draw for every need. Our writings are witnesses, and our sermons witnesses, how frequent and sedulous we are in recommending true repentance, urging men to renounce their own reason and carnal desires, and themselves entirely, that they may be brought into obedience to God alone, and live no longer to themselves, but to him. Nor, at the same time, do we overlook external duties and works of charity, which follow on such renovation. This I say, is the sure and unerring form of worship, which we know that he approves, because it is the form which his word prescribes, and these the only sacrifices of the Christian church which have his sanction.
Since, therefore, in our churches, only God is adored in pious form without superstition; since his goodness, wisdom, power, truth, and other perfections, are there preached more fully than anywhere else; since he is invoked with true faith in the name of Christ, his mercies celebrated both with heart and tongue, and men constantly urged to a simple and sincere obedience; since, in fine, nothing is heard but what tends to promote the sanctification of his name, what cause have those who call themselves Christians to be so inveterate against us? First, loving darkness rather than light, they cannot tolerate the sharpness with which we, as in duty bound, rebuke the gross idolatry which is everywhere beheld in the world. When God is worshipped in images, when fictitious worship is instituted in his name, when supplication is made to the images of saints, and divine honors paid to dead men’s bones; against these, and similar abominations, we protest, describing them in their true colors. For this cause, those who hate our doctrine inveigh against us, and represent us as heretics who have dared to abolish the worship of God, as of old approved by the church. Concerning this name of church, which they are ever and anon holding up before them as a kind of shield, we will shortly speak. Meanwhile, how perverse, when these flagitious corruptions are manifest, not only to defend them, but cloak their deformity, by impudently pretending that they belong to the genuine worship of God!
Both parties confess, that in the sight of God idolatry is an execrable crime. But when we attack the worship of images, our adversaries immediately take the opposite side, and lend their support to the crime which they had verbally concurred with us in condemning. Nay, what is more ridiculous, after agreeing with us as to the term in Greek, it is no sooner turned into Latin than their opposition begins. For they strenuously defend the worship of images, though they condemn idolatry - ingenious men denying that the honor which they pay to images is worship; as if, in comparing it with ancient idolatry, it were possible to see any difference. Idolaters pretended that they worshipped the celestial gods, though under corporeal figures which represented them. What else do our adversaries pretend? But does God accept of such excuses? Did the prophets cease to rebuke the madness of the Egyptians, when, out of the secret mysteries of their theology, they drew subtle distinctions under which to screen themselves? What, too, do we suppose the brazen serpent, whom the Jews worshipped, to have been, but something which they honored as a representation of God? “The Gentiles,” says Ambrose (in Psalm 118), “worship wood, because they think it an image of God, whereas the invisible image of God is not in that which is seen, but specially in that which is not seen.” And what is it that is done in the present day? Do they not prostrate themselves before images, as if God were present in them? Did they not suppose the power and grace of God attached to pictures and statues, would they flee to them when they are desirous to pray?
I have not yet adverted to the grosser superstitions, though these cannot be confined to the ignorant, since they are approved by public consent. They adorn their idols now with flowers and chaplets, now with robes, vests, zones, purses, and frivolities of every kind. They light tapers and burn incense before them, and carry them on their shoulders in solemn state. When they pray to the image of Christopher or Barbara, they mutter over the Lord’s Prayer and the angels’ salutation. The fairer or dingier the images are, the greater is their excellence supposed to be. To this is added a new recommendation from fabulous miracles. Some they pretend to have spoken, others to have extinguished a fire in the church by trampling on it, others to have removed of their own accord to a new abode, others to have dropped from heaven. While the whole world teems with these and similar delusions (and the fact is perfectly notorious), we, who have brought back the worship of the one God to the rule of his word we, who are blameless in this matter, and have purged our churches, not only of idolatry but of superstition also are accused of violating the worship of God, because we have discarded the worship of images: that is, as we call it, idolatry, but as our adversaries will have it, idolodulia.
But, besides the clear testimonies which are everywhere met with in scripture, we are also supported by the authority of the ancient church. All the writers of a purer age describe the abuse of images among the Gentiles as not differing from what is seen in the world in the present day; and their observations on the subject are not less applicable to the present age than to the persons whom they then censured.
As to the charge which they bring against us for discarding images, as well as the bones and relics of saints, it is easily answered. For none of these things ought to be valued at more than the brazen serpent, and the reasons for removing them were not less valid than those of Hezekiah for breaking it. It is certain that the idolmania, with which the minds of men are now fascinated, cannot be cured otherwise than by removing bodily the source of the infatuation And we have too much experience of the absolute truth of St. Augustine’s sentiment (Ep. 49): “No man prays or worships looking on an image without being impressed with the idea that it is listening to him.” And, likewise (in Psalm 115:4): “Images, from having a mouth, eyes, ears, and feet, are more effectual to mislead an unhappy soul than to correct it, because they neither speak, nor see, nor hear, nor walk.” Also, “The effect in a manner extorted by the external shape is, that the soul living in a body, thinks a body which it sees so very like its own must have similar powers of perception.”
As to the matter of relics, it is almost incredible how impudently the world has been cheated. I can mention three relics of our Saviour’s circumcision; likewise fourteen nails which are exhibited for the three by which he was fixed to the cross; three robes for that seamless one on which the soldiers cast lots; two inscriptions that were placed over the cross; three spears by which our Saviour’s side was pierced, and about five sets of linen clothes which wrapped his body in the tomb. Besides, they show all the articles used at the institution of the Lord’s supper, and an infinite number of similar impositions. There is no saint of any celebrity of whom two or three bodies are not in existence. I can name the place where a piece of pumice stone was long held in high veneration as the skull of Peter. Decency will not permit me to mention fouler exhibitions. Undeservedly, therefore, are we blamed for having studied to purify the church of God from such pollutions.
Lesson. Introduction to Ezra.
Summary:
The book of Ezra is a record of God’s covenant faithfulness in the restoration of His people after the Babylonian exile. Where Kings closed with ruin, Chronicles with hope, Ezra begins with the decree of Cyrus to rebuild the temple, thus showing that the hearts (and thrones) of kings are in the hand of the Lord (Prov. 21:1). Babylon is conquered by Persia. The kingdoms of this world are not eternal. Ezra centers upon two major returns from Babylon: the first under Zerubbabel (Ezra 1–6), and the second under Ezra himself (Ezra 7–10). The central theme is the necessity of holiness, the restoration of proper worship, and separation from the heathen and their practices—especially the sin of intermarriage with idolaters.
Ezra, both priest and scribe, emerges as a man of the book of the law, a reformer sent by God to set Israel again in the paths of righteousness. His very name, “Ezra,” means help, showing forth his utility and office and pointing us to Christ the true Helper and restorer of His people. Inasmuch as Ezra calls for purity and moral standards in his community, Christ makes us pure by His own Spirit. He is our help and our salvation.
Historical Background
The exile had lasted seventy years, as Jeremiah foretold (Jer. 25:11–12). When Persia conquered Babylon, Cyrus issued his decree:
Ezra 1:1–3 – “Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom… Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem… Who is there among you of all his people? his God be with him, and let him go up to Jerusalem.”
Event and duration of the Exile foretold: Judah’s captivity for seventy years (Jer. 25:11–12; 29:10).
Decree of restoration : “The LORD stirred up the spirit of Cyrus king of Persia” to build His house at Jerusalem (Ezra 1:1–3; cf. Isa. 44:28; 45:1–4).
First return under Sheshbazzar/Zerubbabel with Jeshua (Ezra 1:8; 2:2); altar set and continual offerings restored (Ezra 3:2–6); foundation laid amid weeping and joy (Ezra 3:10–13).
Opposition halts the work (Ezra 4:4–5), until revived through the word of Haggai and Zechariah (Ezra 5:1–2); Darius confirms the building; the house finished (Ezra 6:1–15).
Second return: in the seventh year of Artaxerxes, Ezra comes up from Babylon with a company to strengthen the worship and teach the law (Ezra 7:7–10).
The Life and Ministry of Ezra
Ezra himself appears in chapter 7, more than halfway through the book.
Ezra 7:6, 10 – “This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which the LORD God of Israel had given… For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments.”
Here we see his character: a man devoted to study, practice, and the teaching of God’s law. He is both priest and scribe, working towards the restoration of the true worship of God and the doctrinal instruction of the people. See the relationship between Ezra and Nehemiah, which is a perfect summary of the whole argument of the historical books. The duties of minister and magistrate are nobly executed by both.
Lineage and calling: (Ezra 7:1–5);
Character and aim: “Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach” (Ezra 7:10).
Royal commission: Artaxerxes’ letter furnishing silver, gold, vessels, and authority “to teach… and judge” according to the law of God (Ezra 7:11–26).
Trust in God in journey: Ezra 8.
Reforming zeal: grief over mixed marriages—“the holy seed have mingled themselves with the people of those lands” (Ezra 9:2); Ezra’s confession (Ezra 9:5–15); assembly and separation “according to the counsel of my lord, and of those that tremble at the commandment of our God” Ezra 10.
Ongoing influence: Ezra reading the law publicly and giving the sense (Neh. 8:1–8).
The Contents of Ezra
Chapters 1–6
The first return under Zerubbabel. The altar and temple are rebuilt, despite opposition. Holiness of worship is the theme—God’s house must be established before blessing is procured.
Chapters 7–10
The second return under Ezra. The emphasis is purity of the people, especially separation from heathen wives. Ezra’s grief and intercession (Ezra 9–10) show the seriousness of sin and the necessity of holiness in marriage.
The Purification of Israel and the Sanctity of Marriage
Ezra’s reforms were not blind zeal, but prudent covenantal necessity. Israel had been cast out before for idolatry and was now under threat of marriage with idolatrous women. To persist in such sins after restoration from captivity for the same cause would be double iniquity and would certainly be their ruin.
Ezra 9:1–2 – “The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands… For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands.”
Ezra weeps:
Ezra 9:6 – “O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.”
V. The virtue and value of godly women:
“Who can find a virtuous woman? for her price is far above rubies… favour is deceitful, and beauty is vain: but a woman that feareth the LORD, she shall be praised” (Prov. 31:10, 30; cf. Prov. 31:10–31).
“Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD” (Prov. 18:22).
The language in scripture is always purposeful and filled with intent. This is set directly in contrast with the manner of life of the heathen, and the practice of these idolatrous Israelites. The Biblical method is to seek and find. If a virtuous woman is valued above rubies, then it must take careful consideration and perhaps length of time to discover and obtain. The secular method is to date and test many women, but the righteous don’t sully their name and honor by mingling with those who they know are traveling to the city of destruction. Romantic relationships are likened by a famous American psychologist to a ship. The man plays the role of the captain and the woman of the passenger. Dating in the modern world greatly depends on subterfuge and duplicity. The man lies about his intention to maintain a long-term relationship, and the woman lies about her interest in physical intimacy. Some are more or less honest, but generally speaking, they go in blind, not knowing who they are or who their partner is. But Christians as captains are honest about where they are going, and as passengers about where they desire to go. Therefore the goal of the Christian man is to “find” a virtuous woman who is on the same journey heading towards the celestial city, though it be wrought with toil, uncertainty, and peril. Who can find a virtuous woman? Solomon, among all the women in his realm, knew not one. Ecc. 7:25-29. Hast thou found a virtuous woman? Hold her, cherish her, and don’t let her go. She is far more valuable than all the riches this life can afford. Who can provide and prepare such? The most esteemed and wealthy households say, “she is not with me.” The pageants and glamor competitions say, “she is not with me”. The socialite trained billionaire magnets say, “she is not with me.” Neither father, nor king, nor emperor, nor wise man nor any place or person can produce such a rich and valuable treasure as a virtuous woman. Therefore the scripture saith,
“House and riches are the inheritance of fathers: and a prudent wife is from the LORD” (Prov. 19:14); It is of the Lord’s unique and skillful work to prepare such. Therefore, it requires much diligence, patience, and prudence to seek, find and acquire such a rich jewel. Therefore, the lesson is plain, but powerful. Do not settle on beauty, charm or wealth, but wait for the Lord’s provision. It will not be to your ruin and misery, as the women of the world assuredly are.
Examples in scripture:
Sarah: “even as Sara obeyed Abraham, calling him Lord, whose daughters ye are” (1 Pet. 3:5–6).
Ruth: “Thy people shall be my people, and thy God my God” (Ruth 1:16); “for all the city of my people doth know that thou art a virtuous woman” (Ruth 3:11).
Abigail: wise intercession and confession (1 Sam. 25:23–33).
Lois and Eunice: sincere faith handed down (2 Tim. 1:5).
Holy conversation and modesty commanded (Tit. 2:3–5; 1 Tim. 2:9–10).
VI. The destructive nature of marrying heathen women:
The ancient warning: “The sons of God saw the daughters of men…” and corruption spread (Gen. 6:1-8).
The law’s prohibition: “Neither shalt thou make marriages with them… for they will turn away thy son from following me” (Deut. 7:3–4; cf. Ex. 34:15–16).
The pattern of corruption: “They took their daughters… and served their gods” (Judg. 3:5–7).
Solomon’s fall by foreign wives: “his wives turned away his heart after other gods” (1 Kgs. 11:1–8).
Ahab and Jezebel: idolatry brought into Israel (1 Kgs. 16:31–33).
Warnings in the restoration era under Ezra: “The holy seed have mingled themselves… yea, the hand of the princes and rulers hath been chief in this trespass” (Ezra 9:2); “Separate yourselves… from the people of the land, and from the strange wives” (Ezra 10:11).
Nehemiah’s rebuke: “Shall we then hearken unto you to do all this great evil…? did not Solomon king of Israel sin by these things?” (Neh. 13:23–27).
Prophetic censure: “Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god…” (Mal. 2:11–16).
Condemnation throughout Proverbs: “To deliver thee from the strange woman… her house inclineth unto death” (Prov. 2:16–18; cf. 5:3–5; 6:24–28; 7:21–27).
I have hated the congregation of evil doers; and will not sit with the wicked. I will wash mine hands in innocency: so will I compass thine altar, O Lord: That I may declare with the voice of thanksgiving, and tell of all thy wondrous works. P. 26:5-7
Conclusion.
Closing Prayer.
Our gracious and glorious Father in heaven,
Thou who art holy, righteous, and just, and hast provided a way of salvation for thy people according to thy mercy:
We give thee thanks, O LORD, for the righteousness of the Lord Jesus Christ—for the forgiveness of sins, the imputation of his righteousness, and the power of thy Spirit binding us to Him and enabling us to believe and to work that which is well-pleasing in thy sight.
We confess that we are guilty and polluted by nature, and that we have no strength in ourselves to do what thou requirest; for thou art to be feared, worshipped, and reverenced, and we go astray as soon as we are born, speaking lies and seeking vanity.
We praise thee, therefore, for thy truth, thy mercy, and faithfulness—declaring unto us in the word the only way of salvation through Jesus Christ, and keeping us in the right way according to thy lovingkindness.
Continue thy watchful care and love toward us as we go forth to banquet in thy name; through Jesus Christ, the Son of God, in whose holy and precious name we pray.
Amen.
Fearless Puritan: 