Worship service 9/14/25.

Greetings and call to worship.

Greetings and good morning, saints and holy brethren, the called and chosen of the Lord, sanctified and made meet  for His presence by the power of the Spirit abiding in us, given through the sacrifice of the Son Jesus Christ. We come before Him on His holy day to bow ourselves in humble reverence and adoration, giving honor, praise and glory to His name who alone is worthy. Truly our delight is in worship and in the purity of the ordinances, wherein God’s name is held forth, and His glory greatly exalted. Let us come before Him and worship, for He is worthy. Isaiah 38:16-17 says, “O Lord, by these things men live, And in all these things is the life of my spirit: So wilt thou recover me, and make me to live. Behold, for peace I had great bitterness: But thou hast in love to my soul delivered it from the pit of corruption: For thou hast cast all my sins behind thy back.” Truly, we may bless God that it is for our everlasting peace that we suffer present bitterness, and give Him exceeding thanksgiving for His wonderful kindness towards us in Jesus Christ. Let us, therefore, come before Him this Sabbath day and worship His holy name.
A Puritan minister writes, “Let us Lay aside prejudice. Prejudice is sometimes against the truths preached. The Sadducees were prejudiced against the doctrine of the resurrection. Luke 20: 27. Sometimes prejudice is against the person preaching. ‘There is one Micaiah, by whom we may inquire of the Lord, but I hate him.’ 1 Kings 22: 8. This hinders the power of the word. If a patient has an ill opinion of his physician, he will not take any of his medicines, however good they may be. Prejudice in the mind is like an obstruction in the stomach, which hinders the nutritive virtue of the meat. It poisons the word, and causes it to lose its efficacy. Let us Lay aside covetousness. Covetousness is not only getting worlds gain unjustly, but loving it inordinately. This is a great hindrance to the preached word. The seed which fell among thorns was choked, Matt 13: 22; a fit emblem of the word when preached to a covetous hearer. The covetous man is thinking on the world when he is hearing; his heart is in his shop. ‘They sit before thee as my people, and they hear thy words, but their heart goes after their covetousness.’ Ezek 33: 31. A covetous hearer derides the word. ‘The Pharisees, who were covetous, heard all these things, and they derided him.’ Luke 16: 14.

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 [12] (Verse 9-11): 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 saw previously that the life of the believer is marked by consecration and holiness—that he is called of God and separated from the wicked in belief, practice, and association. For the influence of the wicked is a malicious, violent influence, like a plague-wind that does not rest; it will consume the body unless expelled by medicine or resisted by a living guard within. So are the wicked in this life. They do not always appear to harm, yet every word is a homily to vanity, and every song a cankered ode to the dying toys of this present world. Even those things not base in themselves—love, friendship, family, security—are mutilated and twisted from their proper use, so that they cannot be enjoyed without grace as the wicked imagine (Prov. 14:12). Thus, while the wicked are often close to us in proximity, they are far from us in spirit. For we do not allow the depraved to tutor our thoughts nor the foolish to teach us knowledge. Their minds are warped by the devil; they hasten along the broad road to destruction (Matt. 7:13–14).

Therefore David resolves to separate from them, testifying that he hated their congregation—even those who pretended religion and appeared righteous before men (Ps. 26:5; Matt. 23:27–28). Pretended piety may win friends of vanity, but never friends of integrity; and its end is not felicity. Inasmuch as David is resolved to worship God in purity—quite contrary to the pantomime of the wicked—he longs to be separated from them  especially in the last judgment. The language here in these verses points to that final gathering of which Christ speaks: “He shall separate them one from another, as a shepherd divideth his sheep from the goats” (Matt. 25:31–46). The end of the righteous and the wicked is not as their present estate. Though we call the righteous “blessed,” this must be reckoned spiritually and providentially, not carnally or presently (Ps. 73:3–17). Often the righteous suffer most, whilst the wicked are great and wealthy in the earth. Thomas Watson writes, Christ first suffered, and then was exalted. See here, that sufferings must go before glory. Many desire to be glorified with Christ, but they are not content to suffer for him. ‘If we suffer with him, we shall reign with him.’ 2 Tim 2: I2. The wicked first reign and then suffer; the godly first suffer, and then reign. There is no way to Constantinople, but through the strait; no way to heaven, but through sufferings; no way to the crown, but by the cross. Jerusalem above is a pleasant city, streets of gold, gates of pearl; but we must travel through a dirty road to it, through many reproaches and sufferings. Acts 14: 22. We must enter into glory as Christ did; who first suffered shame and death, and then was exalted to sit at God’s right hand.” 

Thus David, in separating himself from religious hypocrites, separates himself from the notable and the powerful, and desires to be separate from them in the last judgment also, praying that God would not gather his soul with sinners, nor his life with the bloody (Ps. 26:9–10). In this he owns that his separation in spirit and association is the very work and providence of God. The matter is historical as well as prophetic: David speaks as one who knows the rise and craft of the wicked; he speaks also as a prophet, foreshowing the suffering of our Lord at the hands of those who feigned righteousness and were held in honor by the people, yet were “full of dead men’s bones” (Matt. 23:27). Their inward parts worked deceit, treachery, and bloodshed. These are they from whom David would be far in the judgment.

The common sort—the ignorant and sycophantic—heap praises on notable Protestant scholars and preachers of our age, notwithstanding their want of doctrinal conviction and their fellowship with iniquity. They know not that to be joined with them now is to share their end hereafter (2 John 11). “The blind lead the blind.” But David knows the end of the religious hypocrite, and therefore prays not to be gathered with them. Mark the parallel, “my soul” and “my life”: we shall be judged according to our deeds—though not justified by them—so that condemnation shall perfectly match the work inasmuch as God is holy, just and true (as it is written, “after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath… Who will render to every man according to his deeds.” and again, “I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.” and again, “The Father, who without respect of persons judgeth according to every man’s work.”). Thus David, devoutly wishing to be justified on the last day, puts no confidence in himself, but rests in this: God will render to every evildoer a just reward; and he fervently prays not to be bundled with them for burning (Matt. 13:30; Mal. 4:1).

Note also the dark and twisted knot of sins that bind hypocrisy to bloodshed: guile, deceit, religious pretense, ambition, and avarice. Hence our mention of the Pharisees as the exemplar of this conspiracy. They appeared righteous to men; the simple would have sworn they were servants of God. But they were deceived—both by the bloody men and by the devil who begat them (John 8:44). See the catalogue of crimes in this Psalm—the causes of David’s holy separation: “vain,” “dissemblers,” “bloody men,” “full of bribes,” “evildoers,” “wicked,” “hands full of mischief,” “sinners” (Ps. 26:4–10). Such were the Pharisees: they crucified the Lord, trumpeted piety, taught men’s traditions, bought and sold the praise of men, and trafficked in all deceits. And thus we conclude: those who are vain and hypocritical in religion—like the Pharisees and the Romanists who slew the martyrs—will never scruple to gather their fathers’ sins into a single sheaf and build an altar to their bloody terror (Matt. 23:29–33).

We therefore do not call the evangelical leaders of our day (political or religious) wise, courageous or godly merely because they make a fair show, are equipped with common prudence and pretend to oppose national vices. We know they would crush the faithful if power and profit served it. Therefore we condemn their doctrine and their persons, and denounce them as frauds—not one or two of them only, but the whole confederacy, inasmuch as they are joined in public conspiracy against Christ and His holy truth (2 Tim. 4:3–4; Gal. 1:8–10). We are separated from them now, and shall be in the last judgment; for we pray with David: “Gather not my soul with sinners, nor my life with bloody men: in whose hands is mischief, and their right hand is full of bribes. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.” (Ps. 26:9–11) Thus, as at the Psalm’s outset, he maintains his integrity—purposing to walk in it—and hopes for the mercy of God to deliver him from all evil. “Redeem me, and be merciful unto me.” Unlike his enemies, who boast in their own might, David knows it is in the hand of the LORD to exalt or to cast down, to plant or to pluck up (1 Sam. 2:6–8; Ps. 75:6–7). And since the last day will reveal every work in righteousness, David entreats that he not be gathered with the bundles for burning, but numbered among the redeemed by the distinguishing mercy of God —through the righteousness of Jesus Christ the Mediator (Rom. 3:24–26; Phil. 3:9).

 Matthew Henry,
6 I will wash mine hands in innocency: so will I compass thine altar, O LORD: 7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8 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 mischief, and their right hand is full of bribes. 11 But as for me, 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.

In these verses,

I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God’s ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, Psalms 26:6-8; Psalms 26:6-8.

1. He was very careful and conscientious in his preparation for holy ordinances: I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God’s altar. “I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome.” This is like that (1 Corinthians 11:28), Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: “I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God.” See Psalms 24:3; Psalms 24:4. (2.) Actual preparation. It alludes to the ceremony of the priests’ washing when they went in to minister, Exodus 30:20; Exodus 30:21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by washing the hands,Deuteronomy 21:6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to wash his feet (John 13:10), to wash his hands, to wash them in innocency; he that is penitent is pene innocens–almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him.

2. He was very diligent and serious in his attendance upon them: I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. “I will compass it; I will be among the crowds that do compass it, among the thickest of them.” David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God’s altars and could find time for that attendance. Note, (1.) All God’s people will be sure to wait on God’s altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and live upon,Hebrews 13:10. (2.) It is a pleasant sight to see God’s altar compassed and to see ourselves among those that compass it.

3. In all his attendance on God’s ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God’s honor dwelt (Psalms 26:8; Psalms 26:8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God’s wondrous works. God’s gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God.

4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: “Lord, thou knowest how dearly I have loved the habitation of thy house (Psalms 26:8; Psalms 26:8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage, the place where thy honour dwells.” David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God’s altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See 1 Samuel 20:27. “But, Lord,” says he, “though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there.” Note, All that truly love God truly love the ordinances of God, and therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father’s honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity.

II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (Psalms 26:9; Psalms 26:10). Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. “They are bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for what is a man profited if he gain the world and lose his soul?” 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job 34:14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (1 Samuel 25:29), or bound in the bundle of tares for the fire, Matthew 13:30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling.

III. David, with a holy humble confidence, commits himself to the grace of God, Psalms 26:11; Psalms 26:12. 1. He promises that by the grace of God he would persevere in his duty: “As for me, whatever others do, I will walk in my integrity.” Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: “Redeem me out of the hands of my enemies, and be merciful to me, living and dying.” Be we ever so confident of our integrity, yet still we must rely upon God’s mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: “My foot stands in an even place, where I shall not stumble and whence I shall not fall.” This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.

Opening Prayer.

Our most gracious and glorious Father in heaven,
Lord of all wisdom, knowledge, and prudence: We are fools, but thou art wise; therefore we draw near to thy throne of grace, beseeching thee for wisdom to know, discern, and understand the mysteries of the gospel as revealed in thy holy Word.
Teach us the fear of the LORD, for it is the beginning of wisdom.
Cause us to trust in thee with all our heart and to lean not unto our own understanding.
Open our eyes to behold wondrous things out of thy law; make thy testimonies our delight and our counsellors. Grant us hearts that seek after knowledge as silver and search for understanding as for hid treasure; lay up for us sound wisdom, and keep us in the paths of righteousness.
Set us in the way of the just, which shineth more and more unto the perfect day.
Plant us by the rivers of water, that we may be as a tree of life, bringing forth fruit in due season. Let thy wisdom be unto us sweeter than honey, more precious than rubies, better than gold and fine silver.
Give us that wisdom which is from above—pure, peaceable, gentle, easily entreated, full of mercy and good fruits, without partiality and without hypocrisy. Keep our hearts in thy watchful care that we may be jealous over them with all diligence; order our steps in thy Word; let the words of our mouth and the meditation of our heart be acceptable in thy sight. Teach us to number our days, that we may apply our hearts unto wisdom; turn us from vanity, and fix our sight upon Christ in the fear of God and enable us mightily in the keeping of thy commandments.
Seal these things upon our hearts—set them as a seal upon our arm— that we may be known as a wise and holy people, and that thou, O Father, mayest be glorified in us.
For of thee, and through thee, and to thee are all things.
We ask all in the name of the blessed Son of God, Jesus Christ—our Wisdom, our Redeemer, our Hope—in whose glorious name we pray.
Amen.

Lesson 49. [1.2.24.] The Contents of Holy Scripture: The Histories: Nehemiah.

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… Nehemiah.
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):


In regard to the worship of God, our adversaries next accuse us, because, omitting empty and childish observances tending only to hypocrisy, we worship God more simply. That we have in no respect detracted from the spiritual worship of God, is attested by fact. Nay, when it had in a great measure gone into desuetude, we have reinstated it in its former rights. Let us now see whether the offence taken at us is just. In regard to doctrine, I maintain that we make common cause with the prophets. For, next to idolatry, there is nothing for which they rebuke the people more sharply than for falsely imagining that the worship of God consisted in external show. For what is the sum of their declarations? That God dwells not, and sets no value on ceremonies considered only in themselves; that he looks to the faith and truth of the heart; and that the only end for which he commanded, and for which he approves them, is that they may be pure exercises of faith, and prayer, and praise. The writings of all the prophets are full of attestations to this effect. Nor, as I have observed, was there anything for which they labored more.

Now, it cannot, without effrontery, be denied, that when our reformers appeared, the world was more than ever smitten with this blindness. It was therefore absolutely necessary to urge men with these prophetical rebukes, and draw them off, as by force, from that infatuation, that they might no longer imagine that God was satisfied with naked ceremonies, as children are with shows. There was a like necessity for urging the doctrine of the spiritual worship of God ­ a doctrine which had almost vanished from the minds of men. That both of these things have been faithfully performed by us in times past, and still are, both our writings and our sermons clearly prove.

In inveighing against ceremonies themselves, and also in abrogating a great part of them, we confess that there is some difference between us and the prophets. They inveighed against their countrymen for confining the worship of God to external ceremonies, but still ceremonies which God himself had instituted; we complain that the same honor is paid to frivolities of man’s devising. They, while condemning superstition, left untouched a multitude of ceremonies which God had enjoined, and which were useful and appropriate to an age of tutelage; our business has been to correct numerous rites which had either crept in through oversight, or been turned to abuse ­ and which, moreover, by no means accorded with the time. For, if we would not throw everything into confusion, we must never lose sight of the distinction between the old and the new dispensations, and of the fact that ceremonies, the observance of which was useful under the law, are now not only superfluous, but vicious and absurd.

When Christ was absent and not yet manifested, ceremonies, by shadowing him forth, cherished the hope of his advent in the breasts of believers; but now that his glory is present and conspicuous, they only obscure it. And we see what God himself has done. For those ceremonies which he had commanded for a time he has now abrogated for ever. Paul explains the reason: first, that since the body has been manifested in Christ, the types have, of course, been withdrawn; and, secondly, that God is now pleased to instruct his church after a different manner (Gal. 4:5; Col. 2:4, 14, 17). Since, then, God has freed his church from the bondage which he had imposed upon it, can anything, I ask, be more perverse than for men to introduce a new bondage in place of the old? Since God has prescribed a certain economy, how presumptuous to set up one which is contrary to it, and openly repudiated by him.

But the worst of all is, that though God has so often and so strictly interdicted all modes of worship prescribed by man, the only worship paid to him consisted of human inventions. What ground, then, have our enemies to vociferate that in this matter we have given religion to the winds? First, we have not laid even a finger on anything which Christ does not discountenance as of no value, when he declares that it is vain to worship God with human traditions. The thing might, perhaps, have been more tolerable if the only effect had been that men lost their pains by an unavailing worship; but, since as I have observed, God in many passages forbids any new worship unsanctioned by his word; since he declares that he is grievously offended with the presumption which invents such worship, and threatens it with severe punishment; it is clear that the reformation which we have introduced was demanded by a strong necessity.

I am not unaware how difficult it is to persuade the world that God rejects and even abominates everything relating to his worship that is devised by human reason. The delusion on this head is owing to several causes: “Every one thinks highly of his own,” as the old proverb expresses it. Hence the offspring of our own brain delights us, and besides, as Paul admits, this fictitious worship often presents some show of wisdom [Col. 2:23]. Then, as it has for the most part an external splendor which pleases the eye, it is more agreeable to our carnal nature, than that which alone God requires and approves, but which is less ostentatious. But there is nothing which so blinds the understandings of men, and misleads them in their judgments in this matter, as hypocrisy. For while it is incumbent on true worshippers to give the heart and mind, men are always desirous to invent a mode of serving God of a totally different description, their object being to perform to him certain bodily observances, and keep the mind to themselves. Moreover, they imagine that when they obtrude upon him external pomp, they have, by this artifice, evaded the necessity of giving themselves. And this is the reason why they submit to innumerable observances which miserably fatigue them without measure and without end, and why they choose to wander in a perpetual labyrinth, rather than worship God simply in spirit and in truth.

It is mere calumny, then, in our enemies to accuse us of alluring men by facilities and indulgence. For were the option given, there is nothing which the carnal man would not prefer to do rather than consent to worship God as prescribed by our doctrine. It is easy to use the words faith and repentance, but the things are most difficult to perform. He, therefore, who makes the worship of God consist in these, by no means loosens the reins of discipline, but compels men to the course which they are most afraid to take. Of this we have most pregnant proof from fact. Men will allow themselves to be astricted by numerous severe laws, to be obliged to numerous laborious observances, to wear a severe and heavy yoke; in short, there is no annoyance to which they will not submit, provided there is no mention of the heart. Hence, it appears, that there is nothing to which the human mind is more averse than to that spiritual truth which is the constant topic of our sermons, and nothing with which it is more engrossed than that splendid glare on which our adversaries so strongly insist. The very majesty of God extorts this much from us, that we are unable to withdraw entirely from his service. Therefore, as we cannot evade the necessity of worshipping him, our only remaining course is to seek out indirect substitutes that we may not be obliged to come directly into his presence; or rather, by means of external ceremonies, like specious masks, we hide the inward malice of the heart, and, in order that we may not be forced to give it to him, interpose bodily observances, like a wall of partition. It is with the greatest reluctance that the world allows itself to be driven from such subterfuges as these; and hence the outcry against us for having dragged them out into the open light of day, out of their lurking places, where they securely sported with God.

In prayer there are three things which we have corrected. Discarding the intercession of saints, we have brought men back to Christ, that they might learn both to invoke the Father in his name, and trust in him as Mediator; and we have taught them to pray, first, with firm and solid confidence, and, secondly, with understanding also, instead of continuing as formerly to mutter over confused prayers in an unknown tongue. Here we are assailed with bitter reproaches as at once acting contumeliously towards the saints, and defrauding believers of an invaluable privilege. Both charges we deny.

It is no injury to saints not to permit the office of Christ to be attributed to them, and there is no honor of which we deprive them, save that which was improperly and rashly bestowed upon them by human error. I will not mention anything which may not be pointed to with the finger. First, when men are about to pray, they imagine God to be at a great distance, and that they cannot have access to him without the guidance of some patron. Nor is this false opinion current among the rude and unlearned only, but even those who would be thought leaders of the blind entertain it. Then, in looking out for patrons, every one follows his own fancy. One selects Mary, another Michael, another Peter. Christ they very seldom honor with a place in the list. Nay, there is scarcely one in a hundred who would not be amazed, as at some new prodigy, were he to hear Christ named as an intercessor. Therefore, passing by Christ, they all trust to the patronage of saints. Then the superstition creeps in further and further, till they invoke the saints promiscuously, just as they do God. I admit, indeed, that when they desire to speak more definitely, all they ask of the saints is to assist them before God with their prayers. But more frequently, confounding this distinction, they address and implore at one time God, and at another the saints, just according to the impulse of the moment. Nay, each saint has a peculiar province allotted to him. One gives rain, another fair weather, one delivers from fever, another from shipwreck. But, to say nothing of these profane heathen delusions which everywhere prevail in churches, this one impiety may suffice for all, that the great body of mankind, in inviting intercessors from this quarter and from that, neglect Christ, the only one whom God has set forth, and confide less in the divine protection than in the patronage of saints.

But our censurers, even those of them who have somewhat more regard to equity, blame us for excess in having discarded entirely from our prayers the mention of dead saints. But will they tell me wherein, according to their view, lies the sin of faithfully observing the rule laid down by Christ, the supreme teacher, and by the prophets and apostles, and of not omitting anything which either the Holy Spirit has taught in scripture, or the servants of God have practiced from the beginning of the world down to the days of the apostles? There is scarcely any subject on which the Holy Spirit more carefully prescribes than on the proper method of prayer; but there is not a syllable which teaches us to have recourse to the assistance of dead saints. Many of the prayers offered up by believers are extant. In none of them is there even a single example of such recourse.

Sometimes, indeed, the Israelites entreated God to remember Abraham, Isaac, and Jacob, and David likewise. But all they meant by such expressions was, that he should be mindful of the covenant which he had made with them, and bless their posterity according to his promise. For the covenant of grace, which was ultimately to be ratified in Christ, those holy patriarchs had received in their own name, and in that of their posterity. Wherefore, the faithful of the Israelitish church do not, by such mention of the patriarchs, seek intercession from the dead, but simply appeal to the promise which had been deposited with them until it should be fully ratified in the hand of Christ. How extravagant, then, and infatuated, to abandon the form of prayer which the Lord has recommended, and without any injunction, and with no example, to introduce into prayer the intercession of saints?

But briefly to conclude this point, I take my stand on the declaration of Paul, that no prayer is genuine which springs not from faith, and that faith cometh by the word of God (Rom. 10:14). In these words, he has, if I mistake not, distinctly intimated that the word of God is the only sure foundation for prayer. And while he elsewhere says, that every action of our lives should be preceded by faith, for example, a conscientious assurance, he shows that this is specially requisite in prayer, more so, indeed, than in any other employment. It is, however, still more conclusive of the point, when he declares that prayer depends on the word of God. For it is just as if he had prohibited all men from opening their mouths until such time as God puts words into them. This is our wall of brass, which all the powers of hell will in vain attempt to break down.

Lesson. Introduction to Nehemiah.

Introduction

The book of Nehemiah is the companion to the book of Ezra. Where Ezra focuses on the temple, worship, and purity of the covenant community (a priestly work), Nehemiah emphasizes the rebuilding of the walls of Jerusalem and the reform of civic and religious life under covenant law (the work of a magistrate). Together, they record the great work of God in restoring His people from exile and the rebuilding of the centers of worship and security: a work most effectively accomplished when prophet, priest, and king work together in godly unity.

Historical Background

  • The exile lasted seventy years as foretold (Jer. 25:11–12).
  • Cyrus’ decree opened the way for return (Ezra 1:1–3).
  • Ezra had restored the temple and purified worship (Ezra 7–10).
  • Yet the city lay broken. The walls of Jerusalem were heaps of rubble, her gates burned with fire (Neh. 1:3).

Into this ruin God raised Nehemiah, cupbearer to the Persian king, a man of prayer, zeal, and faith, who mourned for Zion and sought the good hand of the Lord upon him.

Nehemiah 1:3–4 – “And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven.”

The Life and Ministry of Nehemiah

Nehemiah’s Unique Office

Nehemiah was neither prophet, priest, nor king—but a governor, sent by God to rebuild Jerusalem’s walls and reform civil and religious order.

Nehemiah’s Personal Testimony of Action

Refusal of gain as governor

  • “But so did not I, because of the fear of God” (Nehemiah 5:15).
  • “Yea, also I continued in the work of this wall, neither bought we any land” (5:16).
  • “Moreover there were at my table an hundred and fifty of the Jews and rulers… Yet for all this required not I the bread of the governor” (5:17–18).

Defiance of fear and compromise

  • “Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in” (Nehemiah 6:11).

Determination in reform

  • “Then contended I with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day?” (Nehemiah 13:17).
  • “Then I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God” (13:25).
  • “And one of the sons of Joiada… was son in law to Sanballat the Horonite: therefore I chased him from me” (13:28).

Positive works for God’s house

  • “Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place” (Nehemiah 13:11).
  • “Then commanded I, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense” (13:9).
  • “And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day” (13:22).

Nehemiah’s Prayers

These run like a refrain through the book, linking his actions and discipline back to God.

  • “Think upon me, my God, for good, according to all that I have done for this people” (Nehemiah 5:19).
  • “Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God” (13:14).
  • “Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy” (13:22).
  • “Remember them, O my God, because they have defiled the priesthood” (13:29).
  • “Remember me, O my God, for good” (13:31).

Observations

  1. Nehemiah’s prayers are evidence that his works were done not for the praise of men but in the fear of God. His “I did” is not self-exaltation, but the contrary, in prayerful acknowledgment, he commits his works before God because they are wrought by Him.
  2. His testimony is not abstract but concrete—naming what he did, what he refused, whom he rebuked, and what he commanded. Not, “I feel” or “I think what is best.” Those political activists who are called brave and courageous and are applauded in the world today have nothing but vain opinions. Their policy is based entirely on their own wisdom and therefore they cannot promote true reform which must be founded on the word.
  3. His prayers are militant, asking God to vindicate his sincerity and to judge those who oppose holiness.

Nehemiah the Man of Prayer

Few books in Scripture record so many prayers in so few chapters. Nehemiah prays when he hears of Jerusalem’s ruins (Neh. 1), when he stands before the king (Neh. 2:4), when threatened by enemies (Neh. 4:4–5), and when reforming abuses (Neh. 13:14, 22, 29, 31).

His prayers are short, fervent, and direct—“Remember me, O my God, for good” (Neh. 13:31). He is a model of constant dependence.

Nehemiah’s Courage and Zeal

Opposition came from Sanballat, Tobiah, Geshem, and even nobles of Judah who made alliances with the enemy. Yet Nehemiah stood firm against their influence and pretence of contribution:

Nehemiah 6:11 – “Should such a man as I flee? and who is there, that, being as I am, would go into the temple to save his life? I will not go in.”

He refused both cowardice and compromise. He worked with sword and trowel, building with one hand and defending with the other (Neh. 4:17).

Nehemiah’s Zealous Rebukes

Unlike the pliant priests of his day, and the moralists of ours, Nehemiah was swift to rebuke guilty sinners. He contended with nobles for usury (Neh. 5:7), reproved the rich for profaning the Sabbath (Neh. 13:15–18), and even “contended with them, and cursed them, and smote certain of them, and plucked off their hair” for marrying foreign wives (Neh. 13:25).

His zeal was fierce, not carnal: it was born of covenant jealousy, echoing Phinehas who “was zealous for his God” (Num. 25:13).

Nehemiah’s Perseverance

The wall was finished in fifty-two days, “for the people had a mind to work” (Neh. 6:15–16). Yet Nehemiah’s perseverance extended beyond construction: he labored for covenant renewal, priestly purity, and national holiness.

His steadfastness shows us that reformation is never complete until the people are re-ordered by the Word of God.

Nehemiah as an Example

  • He shows that civil leadership must serve the kingdom of God guided by Holy Scripture. (not like today’s politicians and activists)
  • He demonstrates devoted prayer as the fountain of true courage and reform. Men may work towards Reformation but only God can bring it to pass.
  • He exemplifies fearless zeal and courage against compromise and corruption.
  • He proves that God uses not only prophets and priests, but governors and statesmen to accomplish His purposes.

Romans 12:11 – “Not slothful in business; fervent in spirit; serving the Lord.”

Contents of Nehemiah

Chapters 1–7: The Rebuilding of the Walls

  • Nehemiah’s prayer and commission (ch. 1–2).
  • Organization of the builders (ch. 3).
  • Opposition of Sanballat, Tobiah, and Geshem and the response, watchfulness, and prayer (ch. 4–6).
  • Genealogical register and dedication of the walls (ch. 7).

Chapters 8–10: The Renewal of the Covenant

  • Ezra reads the law; the people weep and rejoice (Neh. 8:1–9).
  • The Feast of Tabernacles kept with gladness (8:13–18).
  • The people confess sin and renew covenant (ch. 9–10).

Chapters 11–13: Reform and Purification

  • Distribution of the people in Jerusalem and cities (ch. 11).
  • Dedication of the wall with great gladness (12:27–43).
  • Final reforms: Nehemiah contends against mixed marriages, profanation of the Sabbath, and defilement of the priesthood (13:7–31).

Central Themes

  1. The Unity of Prophet, Priest, and Governor
  • Ezra teaches the law, Nehemiah governs, and the prophets Haggai and Zechariah speak the word. Together they show the Necessity and utility of all offices in the church’s reformation.
  1. Purification and Holiness
  • “And the seed of Israel separated themselves from all strangers, and stood and confessed their sins” (Neh. 9:2).
  • “In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab… Did not Solomon king of Israel sin by these things?” (Neh. 13:23–26).
  1. Sanctity of Marriage in the Covenant
  • As in Ezra, foreign marriages are confronted. The holiness of the covenant community depends upon fidelity in marriage.
  1. God’s Providence and Power
  • “The wall was finished… and it came to pass, that… they perceived that this work was wrought of our God” (Neh. 6:15–16).

Conclusion.

Read Neh. 8, 9, 13.

Closing Prayer. 

Our merciful and righteous Father in heaven,
Thou God of all comfort who consolest us in all our tribulations:
We come as a poor and needy people, compassed with difficulties and unable to deliver ourselves.
Yet thou art faithful and true, and hast promised to swallow up death in victory and to compass thy saints with songs of deliverance.
Though the wicked surround us and daily infirmities beset us, we believe thy word—that the righteous shall be vindicated and the wicked shall be turned into hell for their transgressions.

As a loving Father thou carest for us; therefore we cast all our care upon thee.
Hear us when we call, uphold us by thy right hand, and redeem us from all our troubles;
For our hope is in thee alone—our Lord, our Savior, and our Redeemer,
Through Jesus Christ.

Amen.

YouTube Audio: https://youtu.be/P-vixfcxQgw

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