Weekly Sermon
 
In Psalm 119:6 the psalmist proclaimed, “Then shall I not be ashamed, when I have respect unto all thy commandments.”  In verse 31 the psalmist lifted up his prayer, “I have stuck unto thy testimonies: O LORD, put me not to shame.”  In verse 46 the psalmist expressed his commitment, “I will speak of thy testimonies also before kings, and will not be ashamed.”  Again in verse 80 the psalmist lifted up his prayer, “Let my heart be sound in thy statutes; that I be not ashamed.”  Yet again in verse 116 the psalmist lifted up his prayer, “Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.”
 
In all five of these verses, the psalmist employed either the verb “ashamed” or its corresponding noun “shame.”  Furthermore, in all five of these verses the psalmist spoke about not being ashamed or not having shame.  What then does it mean to be “ashamed”?  It means to have a feeling of humiliation or embarrassment because of some wrong or foolish decision.  So then, what was involved in the psalmist’s desire not to be ashamed?
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Weekly Sermon

James 1:16-18 reads, “Do not err, my beloved brethren.  Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.  Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

James 1:16-18 brings the third paragraph of the epistle to its conclusion.  As we have not-ed, the subject matter of this paragraph is arranged in order to move our focus and understanding from the outside toward the center.  Even so, verse 12 & verses 17-18 give counsel concerning our right motivation for endurance in godliness.  Then verse 13 & verses 16-17 give counsel concerning our right attitude toward the Lord our God.  Finally, verses 14-15 give counsel concerning our right understanding of temptation to sin. 

James 1:16 serves as a turning point in this paragraph with the loving, pastoral admonition, “Do not err, my beloved brethren.”  This admonition renews that of verse 13 and returns the focus of the paragraph to the counsel concerning our right attitude toward the Lord our God.  Yet with this admonition the focus of this counsel turns from the negative truth that the Lord our God never tempts anyone with sin and turns to the positive truth that the Lord our God provides every good and perfect gift.  On the one hand -- “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man” (verse 13).  On the other hand -- “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (verse 17).  On the one hand, we must never attribute to the Lord our God or accuse Him of any sinful temptation.  On the other hand, we must acknowledge and appropriate the truth that He is eternally good and that He is the Source of all good.

This truth concerning our Lord God’s eternal goodness is revealed in the declaration of verse 17 and illustrated in the declaration of verse 18.  Grammatically, verses 17-18 provide two separate declarations of truth, wherein verse 17 may be divided into three parts and verse 18 may be divided into two parts.  First in verse 17, there is a revelation of our Lord God’s care through the opening declaration -- “Every good gift and every perfect gift is from above.”  Second in verse 17, there is a revelation of our Lord God’s character through the second verb phrase -- “And cometh down from the Father of lights.”  Third in verse 17, there is a revelation of our Lord God’s constancy through the adjective clause -- “With whom is no variableness, neither shadow of turning.”  Then in verse 18, there is the illustration of our Lord God’s good provision through the main clause -- “Of his own will begat he us with the word of truth.”  Second in verse 18, there is the illustration of our Lord God’s good purpose through the adverb clause -- “That we should be a kind of firstfruits of his creatures.”

Weekly Sermon

James 1:12 reads, “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.”

As we have previously noted, the third paragraph of the epistle begins in verse 12 by pronouncing a sure blessing upon those who endure the trials of life aright.  Grammatically, this verse is a compound sentence.  The first independent clause of this compound sentence presents an expression of a blessed position -- “Blessed is the man that endureth temptation.”  Then the second independent clause of this compound sentence provides an explanation of this blessed position -- “For when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.”  Furthermore, the second independent clause itself can be divided grammatically into three parts.  First, there is the conditional prospect of the adverb clause -- “When he is tried.”  Second, there is the certain provision of the main clause -- “He shall receive the crown of life.”  Finally, there is the confident promise of the adjective clause -- “Which the Lord hath promised to them that love him.”

Weekly Sermon

James 1:6-8 reads, “But let him ask in faith, nothing wavering.  For he that wavereth is like a wave of the sea driven with the wind and tossed.  For let not that man think that he shall receive any thing of the Lord.  A double minded man is unstable in all his ways.”

As we have previous noted, the opening matter about which the epistle of James provides pastoral counsel concerns the trials, troubles, and tribulations of our lives.   Concerning this matter James delivers a series of four instructions under the inspiration of God the Holy Spirit.  The first is found in verses 2-3 and speaks concerning our regard and attitude toward the trials of life, saying, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.”  The second is found in verse 4 and speaks concerning our response of submission in the trials of life, saying, “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”  The third is found in verse 5 and speaks concerning our prayerfulness unto the Lord concerning the trials of life, saying, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”

The fourth of these instructions is found in the opening portion of verse 6.  It provides an additional requirement in relation to the previous instruction.  Therein we are instructed to “ask of God” whenever we lack the true, spiritual wisdom of God for the direction, decisions, and difficulties of our lives.  The instruction of verse 6 then adds, “But let him ask in faith, nothing wavering.”  Thus it speaks concerning our trust in the Lord through the trials of life.  This truth is then expanded in the remainder of verse 6 through verse 8, wherein a significant warning is given to those who waver with doubt toward the Lord.

Grammatically, verses 6-8 present four individual sentences and may be divided into four individual thoughts concerning the matter.  First, there is the complementary prerequisite of the first sentence -- “But let him ask in faith, nothing wavering.”  Second, there is the comparative picture of the second sentence -- “For he that wavereth is like a wave of the sea driven with the wind and tossed.”  Third, there is the explanatory prohibition of the third sentence -- “For let not that man think that he shall receive any thing of the Lord.”  Fourth, there is the defining principle of the fourth sentence -- “A double minded man is unstable in all his ways.”

Weekly Sermon

James 1:5 reads, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.”

As we have previous noted, the opening matter about which the epistle of James provides pastoral counsel concerns the trials, troubles, and tribulations of our lives.   Concerning this matter James delivers a series of four instructions under the inspiration of God the Holy Spirit.  The first is found in verses 2-3 and speaks concerning our regard and attitude toward the trials of life, saying, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.”  The second is found in verse 4 and speaks concerning our response of submission in the trials of life, saying, “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

The third of these instructions is found in verse 5.  It flows out of the closing thought of the previous instruction.  Therein we are informed that the “perfect work” of patient endurance in our lives will develop our spiritual character and maturity so that we might become spiritually “perfect and entire, wanting [or, lacking] nothing.”  The instruction of verse 5 takes up the idea of “lacking” from verse 4 (which the word “wanting” means in this context) and challenges us with one particular area of lack in our lives.  “If any of you lack wisdom, let him ask of God.”  Thus it speaks concerning our prayerfulness unto the Lord concerning the trials of life. 

Grammatically, the instruction of James 1:5 can be divided into four parts.  First, there is the individual problem of the conditional clause -- “If any of you lack wisdom.”  Second, there is the encouraging precept of the main clause -- “Let him ask of God.”  Third, there is the assured provision of the subordinate clause -- “That giveth to all men liberally, and upbraideth not.”  Fourth, there is the divine promise of the coordinate clause -- “And it shall be given him.”

Weekly Sermon

Psalm 119:12 reads, “Blessed art thou, O LORD: teach me thy statutes.”

Throughout Psalm 119 we encounter four primary themes.  First, we encounter the theme concerning God’s Word as the perfect guide for life.  Second, we encounter the theme concerning God’s servant in his right relationship with God’s Word.  Third, we encounter the theme concerning God’s servant in his desire to walk with the Lord through God’s truth.  Finally, we encounter the theme concerning God’s servant in his suffering for the Lord’s sake.  Thus the theme of Psalm 119 as a whole might be viewed as – The desire of the Lord’s suffering servant to seek the Lord through His Holy Word.

Yet why did the Lord’s suffering servant have such a driving desire to seek the Lord through His Word?  Why did he exclaim in verse 5, “O that my ways were directed to keep thy statutes!”  Why did he make searching request in the opening portion of verse 9, “Wherewithal shall a young man cleanse his way?”  Why did he express the burden of his heart in the opening portion of verse 10, saying, “With my whole heart have I sought thee”?  The answer is to be found in the opening portion of verse 12, wherein this young servant of the Lord proclaimed, “Blessed art thou, O LORD.”  This young servant of the Lord was motivated to seek the Lord with all his heart through God’s Word because he was convinced with full assurance of faith that the Lord was abundantly worthy of his love, trust, submission, and service.  

In fact, throughout this psalm the psalmist gives notice to seven characteristics by which he was convinced that the Lord was so abundantly worthy, and by which he was moved to proclaim, “Blessed art thou, O LORD.”

Weekly Sermon

This sermon is a companion to two previous sermons:  Blessed Be the Most High God - Genesis 14:19-20    
                                                                                       The Most High Ruleth - Daniel 4:32    

2 Samuel 22:14 reads, “The LORD thundered from heaven, and the most High uttered his voice.”  The Lord our God as the most high God does indeed utter His voice in this world.  He does indeed involve Himself in the affairs of this world.  Yea, the Lord our God as the most high God does indeed move and work in the midst of our lives.  Even so, through a study within the book of the Psalms, let us consider seven characteristics of the Lord our God, the most high God, specifically in His relationship to His people and to this world.

Outlines in Psalms

Praise the Lord as Our Enabler.

     Psalm 144:1a – “Blessed be the LORD my strength.”

     Philippians 4:13 – “I can do all things through Christ which strengtheneth me.”

1.  For His Personal Guidance

     Psalm 144:1b – “Which teacheth my hands to war, and my fingers to fight.”

2.  For His Helpful Goodness

     Psalm 144:2a – “My goodness, and my fortress.”

3.  For His Almighty Deliverance

     Psalm 144:2b – “My high tower, and my deliverer.”

4.  For His Trustworthy Protection

     Psalm 144:2c – “My shield, and he in whom I trust.”

5.  For His Victorious Grace

     Psalm 144:2d – “Who subdueth my people under me."

Posted in Outlines in Psalms, Praising Our Lord, Spiritual Enablement, Lovingkindness of the Lord, 
Deliverance of Our Lord, Faithfulness of Our Lord, Refuge of the Lord

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Weekly Sermon

This sermon is a companion to a previous a sermon:  Blessed Be the Most High God - Genesis 14:19-20    

In Daniel 4 God’s Word records a letter that King Nebuchadnezzar, the king of Babylon, sent forth unto all the people of his kingdom.  In this letter King Nebuchadnezzar gave report concerning the manner in which the most high God chastened him for the pride of his heart.  Even so, in Daniel 4:1-3 Nebuchadnezzar introduced this report, saying, “Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to shew the signs and wonders that the high God hath wrought toward me.  How great are his signs!  And how mighty are his wonders!  His kingdom is an everlasting kingdom, and his dominion is from generation to generation.”

Outlines in Psalms

“To the chief Musician on Neginoth, A Psalm of David.”

  I.  The Cry of the Lord’s Servant (Psalm 4:1-2)
 II.  The Confidence of the Lord’s Servant (Psalm 4:3-4)
III.  The Commitment of the Lord’s Servant (Psalm 4:5-6)
IV.  The Comfort of the Lord’s Servant (Psalm 4:7-8)

Outlines in Psalms

“As the hart panteth after the water brooks, so panteth my soul after thee, O God.  My soul thirsteth for God, for the living God: when shall I come and appear before God?”

 I.  The Reasons for Discouragement & Depression (Psalm 42:3-4, 6-7, 9-10; 43:1-2)
II.  The Response to Discouragement & Depression (Psalm 42:1-2, 5, 8, 11; 43:3-5)

Outlines in Psalms

“Praise ye the LORD.”

  I.  The Commitment of the Lord’s Servant. (Psalm 146:1-2)
 II.  The Counsel of the Lord’s Servant. (Psalm 146:3-4)
III.  The Consequence of Trusting the Lord. (Psalm 146:5)
IV.  The Cause for Trusting the Lord. (Psalm 146:6-10)

“Praise ye the LORD.”

Meditations in Jeremiah

This meditation is a companion to a previous meditation:  A Provocation of Mine Anger - Jeremiah 32:26-35    

Jeremiah 32:42-44 – “For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.  And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.”

Outlines in Psalms

Psalm 74 can be divided into three divisions:
              I.  The Complaint of a Troubled Heart (Psalm 74:1-11)
             II.  The Turning Point of a Confident Faith (Psalm 74:12-17)
            III.  The Cry of a Trusting Heart (Psalm 74:18-23)

Under the third division, we find a four-fold request in the cry of a trusting heart. 

(Indeed, this request and cry is first engaged in verse 2, but is quickly eclipsed by the spirit of trouble and com-plaint.  Yet with the return unto the spirit of trust and confidence, it is reengaged in verses 18-23.  Throughout, the central request is for the Lord to remember; for three times the psalmist asks for the Lord to remember (in verses 2, 18, 22), and two times he asks for the Lord to forget not (in verses 19, 23).  Yea, all of this surrounds the request in verse 20 for the Lord to have respect (be faithful) unto His own covenant with his chosen congre-gation.  In addition, the psalmist presents his request in a manner that is intended to be personal for the Lord.)

Meditations in Exodus

Exodus 3:16-17 reads, “Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: and I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.”

In Exodus 3:9-10 the Lord God expressed his call upon Moses to send Moses as His instrument of deliverance for His people Israel.  In verse 11 Moses responded with the question, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?”  In verse 12 the Lord God answered Moses’ question by promising to be with Moses and to enable Moses in fulfilling His call.  Then in verse 13 Moses asked a second question – “Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?”  To this question the Lord God gave answer in verse 14-15, declaring – “I AM THAT I AM.”  “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”  “Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.”

Even so, on the ground of this declaration, the Lord God then instructed Moses to “go, and gather the elders of Israel together,” and to deliver the message of verses 16-22 unto them.  Herein it is worthy of notice that although this message certainly pertained unto the entire nation of Israel, it was to be delivered specifically unto the elders of Israel, unto the leadership of Israel.  Indeed, Exodus 3:16-22 provides encouragement and exhortation to those who serve in leadership for God’s people.