Worship service 01/25/26.

Greetings and call to worship.

Greetings and good morning, saints and beloved brethren. Grace, mercy and peace be multiplied to you by the love of the Father and the peace of the Son of God Jesus Christ, which He hath abundantly wrought for us by His work and by His Spirit. We are gathered once more on the Christian Sabbath to take great delight in His worship and spend the day in His service, unto His glory. 1 Pet. 1:3 says, ‘Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead,’ We, who once we are dead men and in our blood have heard the voice of the King, saying live, yea he said unto us when we were dead in sins, ‘live’, and now, because of Him, we live by faith in Him and with love for His name and kingdom. Let us go forth therefore under that banner, rejoicing evermore to hear the voice of the Son of God.
A Puritan minister writes, “God will take the matter into his own hand; he will see after the punishing of Sabbath violation. And how does he punish it?

(1) With spiritual plagues. He gives up Sabbath profaners to hardness of heart, and a scared conscience. Spiritual judgements are sorest. ‘So I gave them up unto their own hearts’ lust.’ Psa 81:12. A sear in the conscience is a brand-mark of reprobation.

(2) God punishes this sin by giving men up to commit other sins. To revenge the breaking of his Sabbath, he suffers them to break open houses, and so come to be punished by the magistrate. How many such confessions have we heard from thieves going to be executed! They never regarded the Sabbath, and God suffered them to commit those sins for which they are to die.”

Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Full of all glory, justice, and righteousness,
Merciful and faithful—The Covenant God who will by no means clear the guilty, taking vengeance on them that follow after other gods, 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 elected from before the creation of all worlds and purchased by the precious blood of thy Son, called out of darkness and brought into the fellowship of the gospel and the kingdom of Jesus Christ. We bow in all reverence before thy throne, 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 denied access to the covenant promises, are under the wrath and curse of God, and must be cast from thy presence as an abominable thing. Moreover, we confess that without faith in the Mediator, consent to sound doctrine and a repentant heart, endeavouring to walk evenly and zealously for thee, which is the gracious work of the Spirit, we have no evidence of fellowship with thee. For we are by nature guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Therefore, do we confess our utter dependence on the Father’s love for our election, the Son’s righteousness for our justification and the Spirit’s work in our hearts for our sanctification. We believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, inasmuch as we are convinced of our sin in Adam and the redemption in Jesus Christ alone, we cry out to thee for mercy: 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 by the blood of Christ and the washing of the Spirit by the word. Sanctify us by the truth of thy word. 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 cause us by thy grace to live by it; And may the same Spirit who breathed life into the church in all ages; 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 27 [15] (Verse 7): 1 David maketh this Psalm being delivered from great perils, as appeareth by the praises and thanksgiving annexed:  6 Wherein we may see the constant faith of David against the assaults of all his enemies. 7 And also the end wherefore he desireth to live and to be delivered, only to worship God in his Congregation.

A Psalm of David.

1 The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?

2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.

4 One thing have I desired of the Lord, that will I request; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple.

5 For in the time of trouble he shall hide me in his pavilion: in the secret of his Tabernacle shall he hide me; he shall set me up upon a rock.

6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.

7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me.

8 When thou saidst, seek ye my face; my heart answered unto thee, Thy face, Lord, will I seek.

9 Hide not therefore thy face from me; nor cast thy servant away in displeasure: thou hast been my help; leave me not, neither forsake me, O God of my salvation.

10 Though my father and my mother forsake me, then the Lord will take me up.

11 Teach me thy way, O Lord, and lead me in a right path, because of mine enemies.

12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as speak cruelly.

13 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.

14 Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.

Exposition:

We saw previously the praise that issues forth from the Christian’s lips for God’s great work in delivering us from the hand of our enemies. For we must ever bear in mind that He hath saved us, and not we ourselves, as it is written, “It is he that hath made us, and not we ourselves,” and again, “Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake,” and again, “Not by works of righteousness which we have done, but according to his mercy he saved us.” And this is not only the theme of this Psalm in particular, nor even of the Psalms in general, but of the whole of Holy Scripture.

And in order that this truth might be firmly impressed upon us, and never separated from our confidence or joy, David adds this petition: “Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.” And this is much like a repetition or recapitulation of a theme in music, where the composer develops and elevates the theme, repeating it with an increase of volume, tempo, complexity, harmonic texture, or all of the above.
In music—especially in classical and sacred forms—a theme may:

1. Reappear after earlier exposition. (even multiple times in a single movement)
2. Return with greater intensity.
3. Appear again reorchestrated, not altered in substance.
4. Function as a hinge between sections.
5. Appear after considerable preparation. (adding color to the primary and secondary themes through tension and contrast)
   

And that is precisely what David does in verse 7.

Up to this point, the Psalm has been marked by:

1. Godly confidence (“The LORD is my light and my salvation”)
2. Bold assurance in the face of enemies.
3. Illustrations of divine protection, elevation, and victory.
   

Then suddenly David returns to a humble prayer—not as a retreat, but rather a fortification of his soul against trouble.

“Hear, O LORD, when I cry with my voice:
have mercy also upon me, and answer me.”

This is not a contradiction of confidence, but its true theological resolution.

Just as in music:

1. A theme can return slower, louder, or more dramatic.
2. What was once triumphant may reappear stripped of ornament.
3. The same melodies, depending on their place and use, can carry greater emotional and harmonic weight.

So here David returns thematically and hopefully to the simplicity of the gospel and the absolute necessity of divine mercy in the answering of his prayers, thereby gathering together all that has gone before and preparing us for the latter portion of the Psalm(yea and all the Psalms).

In this verse we may observe several things.

First, the object of his prayer: he cries unto the LORD, and not unto idols. His faith fixes upon the living God alone, from whom salvation comes.

Second, the manner of his prayer: it is not a cold or customary request, such as passes lightly between men, but a cry—a prayer sharpened by necessity and directed to the throne of grace.

Third, the expression of that prayer: it is not merely the inward groaning of the soul, though such sighs are frequent in Christian experience and precious to God, but a cry with his voice. His inward burden breaks forth at the lips, like new wine pressing against the skin until it bursts forth with joyful flavor.

Fourth, the ground of his request: not his own worthiness, not his past obedience, not his integrity, but the mercy of God alone. “Have mercy upon me,” saith he, knowing well that free mercy is the only door through which prayer may receive admittance.

Fifth, the confidence of his expectation: he asks not only that the Lord would hear him, but that He would answer him also. This is no presumption, but the proper operation of faith, which rests upon God’s promise and waits patiently for Him to act, even when the answer is delayed or appears contrary to present sense.

Thus we are taught that, despite what we see or feel, we are called to a life of humble and devoted prayer—to pray earnestly, to pray vocally, to pray humbly, and to pray with confidence that God hears His people. Such praying is not the cause of faith, but the evidence of it. This David had, and this David exercised.

Let us therefore do likewise, if ever we would be heard of God; for silence like unbelief prevails nothing, but faith, though it be a crying faith, though weak according to this world, is never despised. God will hear, He will answer, and He will put our enemies to shame.

John Calvin,
The Psalmist returns again to prayer, and in doing so, he declares with what armor he was furnished to break through his temptations. By the word cry, he expresses his vehemence, as I have elsewhere said, that he may thereby move God the sooner to help him. For the same purpose, also, he a little after mentions his misery, because the more the faithful are oppressed, the more does their very need induce God to extend his favor towards them.

Opening Prayer.

Our gracious and glorious Father,
thou who dwellest in the highest heavens,
merciful, compassionate, and faithful.

We thy people look unto thee and wait upon thee
for thy grace and blessing toward us.
We know and confess that by sin
we have forfeited all good things
and are liable to wrath and judgment,
even in the midst of the good things we enjoy;
for they are thine and not ours.

Yet we acknowledge with thanksgiving
that we have received much from thy hand freely,
and we praise thee that thou hast caused these gifts
to be blessings unto us and not curses.
Thou hast, through thy Son,
granted us extraordinary benefit,
giving us all things freely to enjoy.

Grant us therefore hearts to receive thy gifts
with meekness, gladness, and true thanksgiving—
not resting in the things themselves,
but beholding them as blessings from thy hand;
for they are sanctified for thy sake,
through the gospel.

Above all, we give thee special and exceeding thanks
for the forgiveness of sins
through our Lord Jesus Christ.
Continue, we pray, thy work of grace in us:
form us after thine own image by thy word,
sanctify us by thy free grace,
and cause us to grow up in love and humility before thee.

All this we ask through Jesus Christ,
our blessed Mediator and Deliverer.

Amen.

Lesson 68. [1.2.42.] The Contents of Holy Scripture: The Prophets. Daniel. A Godly Example of Public Profession of Religion.

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

Intro.
Dan. 1-3.
I. Introduction to Daniel

Henry,  “The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off.”

The book of Daniel stands between chastisement and hope, exile and the future kingdom of God, earthly empires and heavenly dominion.
Daniel is a prophet of the times of Gentile kings, writing not from the sanctuary in Jerusalem but from the seat of authority in Babylon, not amid worship in the temple but secular power, national idolatry, and religious persecution. Daniel is shown as a wise and faithful servant under pagan rule and a prophet of the everlasting kingdom of Jesus Christ.
We learn from Daniel:

1. The necessity of public affirmation of religion when opportunity calls. (Dan. 1:8) see Calvin.
2. The grace of God to give his people both skill in matters of religion and secular politics for their preservation and provision. (Dan. 1:17)
3. God gives gifts to some and choice gifts to others. (Dan. 1:19)
4. One godly man is worth all the sorcerers and magicians of the realm. (Dan. 1:20)
5. The spirit of the Christian is calm and quiet amidst turmoil and death. (Dan. 2:15)
6. The office of a magistrate is a noble and lawful calling for Christians. (Dan. 2:48-49)
7. The madness of idolatry to threaten the peace and stability of the nation for an empty and powerless image. (Dan. 3:12-13)
8. The confidence of a believer against the madness of kings. (Dan. 3:17)
9. The protection of believers by their Savior, the Son of God. (Dan. 3:25)
10.  It is lawful for a king to decree death to blasphemers. (Dan. 3:29)

The book teaches how the people of God are to live faithfully under judgment, and how God rules over and overrules events of history for the sake of His covenant and His promise to provide redemption for His people.
Calvin,
“As I have already said, there was an angelic holiness in Daniel, although so ignominiously exiled and brought up among the kings eunuchs. Then this happened to so holy a man, who from his childhood was entirely devoted to piety, how great is God’s indulgence in sparing us? What have we deserved? Which of us will dare to compare himself with Daniel? Nay, we are unworthy, according to the ancient proverb, to loosen the tie of his shoes. Without the slightest doubt Daniel, through the circumstances of the time, wished to manifest the singular and extraordinary gift of God, since this trial did not oppress his mind and could not turn him aside from the right course of piety. When, therefore, Daniel saw himself put forward as an example of integrity, he did not desist from the pure worship of God. As to his assertion that Jehoiakim was delivered into the hand of King Nebuchadnezzar by God’s command, this form of speech takes away any stumbling block which might occur to the minds of the pious. Had Nebuchadnezzar been altogether superior, God himself might seem to have ceased to exist, and so his glory would have been depressed. But Daniel clearly asserts that King Nebuchadnezzar did not possess Jerusalem, and was not the conqueror of the nation by his own valor, or counsel, or fortune, or good luck, but because God wished to humble his people. Therefore, Daniel here sets before us the providence and judgments of God, that we may not think Jerusalem to have been taken in violation of God’s promise to Abraham and his posterity. He also speaks by name of the vessels of the temple. Now, this might seem altogether out of place, and would shock the minds of the faithful. For what does it mean? That God’s temple was spoiled by a wicked and impious man. Had not God borne witness that his rest was there? This shall be my rest for ever, here will I dwell because I have chosen it. (Psalms 132:14.) If any place in the world were impregnable, here truly honor ought to remain entire and untainted in the temple of God. When, therefore, it was robbed and its sacred vessels profaned, and when an impious king had also transferred to the temple of his own god what had been dedicated to the living God, would not, as I have said, such a trial as this cast down the minds of the holy? No one was surely so stout-hearted whom that unexpected trial would not oppress. Where is God, if he does not defend his own temple? Although he does not dwell in this world, and is not enclosed in walls of either wood or stone, yet he chose this dwelling-place for himself, (Psalms 80:1, and Psalms 99:1, and Isaiah 37:16,)and often by means of his Prophets asserted his seat to between the Cherubim. What then is the meaning of this? As I have already said, Daniel recalls us to the judgment of God, and by a single word assures us that we ought not to be surprised at God inflicting such severe punishments upon impious and wicked apostates. For under the name of God, there is a silent antithesis; as the Lord did not deliver Jehoiakim into the hand of the Babylonians without just reason: God, therefore, exposed him as a prey that he might punish him for the revolt of his impious people.”

Calvin on Dan. 1:8,
“Here Daniel shows his endurance of what he could neither cast off nor escape; but meanwhile he took care that he did not depart from the fear of God, nor become a stranger to his race, but he always retains the remembrance of his origin, and remains a pure, and unspotted, and sincere worshipper of God. He says, therefore, —he determined in his heart not to pollute himself with the kings food and drink, and that he asked the prefect, under whose charge he was, that he should not be driven to this necessity. It may be asked here, what there was of such importance in the diet to cause Daniel to avoid it? This seems to be a kind of superstition, or at least Daniel may have been too morose in rejecting the king’s diet. We know that to the pure all things are pure, and this rule applies to all ages. We read nothing of this kind concerning Joseph, and very likely Daniel used all food promiscuously, since he was treated by the king with great honor. This, then, was not perpetual with Daniel; for he might seem an inconsiderate zealot, or this might be ascribed, as we have said, to too much moresoness. If Daniel only for a time rejected the royal food, it was a mark of levity and inconsistency afterwards to allow himself that liberty from which he had for the time abstained. But if he did this with judgment and reason, why did he not persist in his purpose? I answer, — Daniel abstained at first from the luxuries of the court to escape being tampered with. It was lawful for him and his companions to feed on any kind of diet, but he perceived the king’s intention. We know how far enticements prevail to deceive us; especially when we are treated daintily; and experience shows us how difficult it is to be moderate when all is affluence around us, for luxury follows immediately on plenty. Such conduct is, indeed, too common, and the virtue of abstinence is rarely exercised when there is an abundance of provisions.

But this is not the whole reason which weighed with Daniel. Sobriety and abstinence are not simply praised here, since many twist this passage to the praise of fasting, and say Daniel’s chief virtue consisted in preferring pulse to the delicacies of a palace. For Daniel not only wished to guard himself against the delicacies of the table, since he perceived a positive danger of being eaten up by such enticements; hence he simply determined in his hem not to taste the diet of the court, desiring by his very food perpetually to recall the remembrance of his country. He wished so to live in Chaldea, as to consider himself an exile and a captive, sprung from the sacred family of Abraham. We see, then, the intention of Daniel. He desired to refrain from too great an abundance and delicacy of diet, simply to escape those snares of Satan, by which he saw himself surrounded. He was, doubtless, conscious of his own infirmity, and this also is to be reckoned to his praise, since; through distrust of himself he desired to escape from all allurements and temptations. As far as concerned the king intention, this was really a snare of the devil, as I have said. Daniel rejected it, and there is no doubt that God enlightened his mind by his Spirit as soon as he prayed to him. Hence he was unwilling to cast himself into the snares of the devil, while he voluntarily abstained from the royal diet. This is; the full meaning; of the passage.”





Conclusion.

Closing Prayer. 

Youtube Audio: https://youtu.be/VjH02CWtLfY