Weekly Sermon

This sermon is a companion to a previous sermon:  Rich in the Realm of Faith (Part 1) - James 2:5 

James 2:5 reads, “Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”

James 2:5 indicate that those from the poor class in relation to this world who place their trust in Christ as Savior are chosen by God to be rich in relation to His kingdom.  Regardless of their poor status in the realm of this world, they possess an abundantly rich status in the realm of faith.  Indeed, every one of us who are the children of God through faith in Christ is spiritually rich in the realm of faith.  These spiritual riches may be considered from two perspectives.  First, we may consider our spiritual riches in the realm of faith in relation to our eternal salvation.  Second, we may consider our spiritual riches in the realm of faith in relation to our daily walk.  Already in first part of the message, we considered the first of these truths.  Now, in this second part of the message, let us consider the second of these truths.

Weekly Sermon

This sermon is a companion to two previous sermons:  Which Is Able to Save Your Souls - James 1:21-22 (Part 1) 
                                                                                        Which Is Able to Save Your Souls - James 1:21-22 (Part 2)   
James 1:21-22 reads, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.  But be ye doers of the word, and not hearers only, deceiving your own selves.”

In the opening portion of this paragraph (verses 19-20), we receive an exhortation concerning right relations with those around us.  As a whole, this exhortation indicates that we should deny the ways of selfishness in the manner that we relate to one another.  Yet selfishness is the natural principle of our hearts.  Thus in order to deny our selfishness and in order to relate aright toward one another, we must be delivered from the natural characteristic of selfishness in our hearts and from the spiritual corruption that flows out of it.  Yea, our soul, our inner man, needs deliverance from its own, naturally selfish and sinful desires.

So then, by what means can we obtain this spiritual deliverance from the natural corruption of selfishness in our hearts?  James 1:21 gives the answer, saying, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”  The conjunction “wherefore” with which this verse begins connects it directly to the exhortation of verse 19 and the explanation of verse 20.  Because self-denial in our relations with others is not natural to our selfish hearts, and because the wrath that naturally flows out of our selfishness does not produce the righteousness of God, we need to be delivered from the selfish corruption of our hearts and to be transformed unto the spiritual character of righteousness.  Even so, the closing line of James 1:21 reveals that the Holy Word of God is able to accomplish this deliverance for our souls. 

Yet this verse does not specifically refer to God’s Word as the Holy Word of God, but as the engrafted Word of God.  In so doing, it indicates that the message of this verse is for those who are already saved eternally through faith in Christ.  The Word of God is not engrafted (or, implanted) in the hearts of lost sinners.  The Word of God is only engrafted (or, implanted) in the hearts of God’s children.  Therefore, the deliverance about which this verse speaks in this context must not be viewed as the salvation of our eternal souls from eternal condemnation to hell.  Rather, the deliverance about which this verse speaks in this context must be viewed as the salvation of our inner character from the corruption of selfishness. 

Grammatically, James 1:21-22 can be divided into three parts, each providing us with an instruction.  First, there is the preparatory instruction to repent of sin – “Wherefore lay apart all filthiness and superfluity of naughtiness.”  Then there is the central instruction to receive the Word – “And receive with meekness the engrafted word, which is able to save your souls.”  Finally, there is the extended instruction to respond in obedience – “But be ye doers of the word, and not hearers only, deceiving your own selves.”  Thus the path of deliverance from the selfish corruption of our hearts and of transformation unto the spiritual character of righteousness can be summarized with three words of instruction – repent, receive, respond.  Central to all of this is our relationship toward God’s Word.  We must repent of anything contrary to God’s Word.  We must receive the truth and wisdom of God’s Word.  We must respond obediently to the instruction of God’s Word.  In the first two parts of the message, we considered the first two of these truths – that we must repent and that we must receive.  Now in this third and final part of the message, let us consider the third of these truths – that we must respond.

Weekly Sermon

This sermon is a companion to a previous sermon:  Which Is Able to Save Your Souls - James 1:21-22 (Part 1)     

James 1:21-22 reads, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.  But be ye doers of the word, and not hearers only, deceiving your own selves.”

In the opening portion of this paragraph (verses 19-20), we receive an exhortation concerning right relations with those around us.  As a whole, this exhortation indicates that we should deny the ways of selfishness in the manner that we relate to one another.  Yet selfishness is the natural principle of our hearts.  Thus in order to deny our selfishness and in order to relate aright toward one another, we must be delivered from the natural characteristic of selfishness in our hearts and from the spiritual corruption that flows out of it.  Yea, our soul, our inner man, needs deliverance from its own, naturally selfish and sinful desires.

So then, by what means can we obtain this spiritual deliverance from the natural corruption of selfishness in our hearts?  James 1:21 gives the answer, saying, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”  The conjunction “wherefore” with which this verse begins connects it directly to the exhortation of verse 19 and the explanation of verse 20.  Because self-denial in our relations with others is not natural to our selfish hearts, and because the wrath that naturally flows out of our selfishness does not produce the righteousness of God, we need to be delivered from the selfish corruption of our hearts and to be transformed unto the spiritual character of righteousness.  Even so, the closing line of James 1:21 reveals that the Holy Word of God is able to accomplish this deliverance for our souls. 

Yet this verse does not specifically refer to God’s Word as the Holy Word of God, but as the engrafted Word of God.  In so doing, it indicates that the message of this verse is for those who are already saved eternally through faith in Christ.  The Word of God is not engrafted (or, implanted) in the hearts of lost sinners.  The Word of God is only engrafted (or, implanted) in the hearts of God’s children.  Therefore, the deliverance about which this verse speaks in this context must not be viewed as the salvation of our eternal souls from eternal condemnation to hell.  Rather, the deliverance about which this verse speaks in this context must be viewed as the salvation of our inner character from the corruption of selfishness. 

Grammatically, James 1:21-22 can be divided into three parts, each providing us with an instruction.  First, there is the preparatory instruction to repent of sin – “Wherefore lay apart all filthiness and superfluity of naughtiness.”  Then there is the central instruction to receive the Word – “And receive with meekness the engrafted word, which is able to save your souls.”  Finally, there is the extended instruction to respond in obedience – “But be ye doers of the word, and not hearers only, deceiving your own selves.”  Thus the path of deliverance from the selfish corruption of our hearts and of transformation unto the spiritual character of righteousness can be summarized with three words of instruction – repent, receive, respond.  Central to all of this is our relationship toward God’s Word.  We must repent of anything contrary to God’s Word.  We must receive the truth and wisdom of God’s Word.  We must respond obediently to the instruction of God’s Word.  In the first part of the message, we considered the first of these truths – that we must repent.  Now in this second part of the message, let us consider the second of these truths – that we must receive.

Weekly Sermon

James 1:21-22 reads, “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.  But be ye doers of the word, and not hearers only, deceiving your own selves.”

In the opening portion of this paragraph (verses 19-20), we receive an exhortation concerning right relations with those around us.  As a whole, this exhortation indicates that we should deny the ways of selfishness in the manner that we relate to one another.  Yet selfishness is the natural principle of our hearts.  Thus in order to deny our selfishness and in order to relate aright toward one another, we must be delivered from the natural characteristic of selfishness in our hearts and from the spiritual corruption that flows out of it.  Yea, our soul, our inner man, needs deliverance from its own, naturally selfish and sinful desires.

So then, by what means can we obtain this spiritual deliverance from the natural corruption of selfishness in our hearts?  James 1:21 gives the answer, saying, “Wherefore lay apart all filth-iness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.”  The conjunction “wherefore” with which this verse begins connects it directly to the exhortation of verse 19 and the explanation of verse 20.  Because self-denial in our relations with others is not natural to our selfish hearts, and because the wrath that naturally flows out of our selfishness does not produce the righteousness of God, we need to be delivered from the selfish corruption of our hearts and to be transformed unto the spiritual character of righteousness.  Even so, the closing line of James 1:21 reveals that the Holy Word of God is able to accomplish this deliverance for our souls.

Weekly Sermon

James 1:19-25 reads, “Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God.  Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.  But be ye doers of the word, and not hearers only, deceiving your own selves.  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.  But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.”

With James 1:19-25 we come to the fourth paragraph of this epistle.  Again we remember that the Holy Spirit inspired purpose for this epistle is to provide pastoral counsel for a spiritually mature walk in the believer’s life.  Even so, this fourth paragraph gives counsel concerning a right relating toward others out of a heart-character that is being spiritually transformed through a meek reception of and a faithful obedience to God’s Word of truth.  Thus we find in this para-graph instruction to relate aright toward others and to relate aright toward God’s Word. 

 The word “wherefore” with which James 1:19 begins indicates that the instructions of this verse are connected to and flow out from some truth in the previous paragraph (verses 12-18).  Because of the instructions that follow in verses 21-25 concerning our reception of and obedience to God’s Word, many see this connection as being with the truth in verse 18 that God our heavenly Father has begotten us “with the word of truth.”  Thus they conclude that the instructions of verse 19 are intended to reveal the response that we ought to have toward the truth of God’s Word.  Yet when this conclusion is applied to all three of the instructions in verse 19, it lacks Biblical validity.  Certainly it is Biblically valid to say that we should be “swift to hear” the message of God’s Word.  However, is it also Biblically valid to say that we should be “slow to speak” forth the message of God’s Word, or from a different perspective that we should be “slow to speak” against the message of God’s Word?  No, it is not Biblically valid to say that we should be “slow to speak” forth the message of God’s Word.  Rather, we should be ever ready to speak forth God’s Word of truth in love to evangelize lost sinners and to edify the fellow believers.  It is also not Biblically valid to say that we should be “slow to speak” against the message of God’s Word.  Rather, we should never speak against the message of God’s Word.  Furthermore, is it Biblically valid to say that we should be “slow to wrath” toward the message of God’s Word?  No, it is not Biblically valid; for we should never respond in wrath toward the message of God’s Word.

What then is the connection between the instructions of verse 19 and the truths of verses 12-18?  The primary truths of verses 12-18 are that those who endure temptation faithfully shall be blessed with the crown of life, that we should never falsely accuse the Lord our God of being the cause of sinful temptation, that the true cause of sinful temptation is the selfish desires of our own corrupt hearts, and that the Lord our God is the Source of every good and perfect gift, the great example being our spiritual new birth.  Verse 19 then indicates that we should behave in a manner of self-control and self-denial, being “swift to hear, slow to speak, slow to wrath.”  What primary truth of verses 12-18 would lead to such instruction?  It is the truth that the true cause of sinful temptation is the selfish desires of our own corrupt hearts.  Because even as the children of God, we retain the selfish influences of our sinful flesh upon our hearts (See Romans 7:17-21; Galatians 5:17), the desires of our hearts are often motivated and corrupted by selfishness.  Therefore, as we relate to others, we must deny our selfish inclinations to listen unto others’ opinions little, to speak forth our opinions much, and to be provoked unto selfish wrath quickly.  Even so, James 1:19-25 provides a four-fold counsel concerning the manner by which we are to deal with the selfish, sinful corruption within our hearts.

Weekly Sermon

James 1:9-10 reads, “Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because as the flower of the grass he shall pass away.”

The Holy Spirit inspired purpose for this epistle is to provide pastoral counsel for a spiritually mature walk in the believer’s life.  James 1:9-11 presents the second paragraph of the epistle.  This paragraph gives counsel concerning the contrasting subjects of humble maturity and worldly materialism.  The contextual situation and setting for the paragraph is established through the closing line of the paragraph at the end of verse 11 -- “So also shall the rich man fade away in his ways.”  This contextual situation primarily concerns the materialistic ways of the rich. 

In the three verses of James 1:9-11, only two sentences are delivered.  The first sentence of this paragraph is a compound sentence, encompassing both verse 9 and verse 10.  The second sentence of the paragraph encompasses verse 11.  Grammatically, the compound sentence of verses 9-10 can be divided into three parts.  The first two parts of this sentence present two connected, yet contrasting instructions.  The first instruction, found in verse 9, serves as an encouragement to the lowly believer.  The second instruction, found in the opening portion of verse 10, serves as an exhortation to the wealthy believer.  Finally, the third part of the sentence, found in the closing portion of verse 10, serves as an explanatory warning to the wealthy believer.

Now, the two instructions of verses 9-10 are governed by a single verb of command.  This verb of command is the word “rejoice” found in verse 9.  This word “rejoice” is translated from a Greek word that means, not simply to express joy and gladness, but to express exultation and glory.  Through this single verb of command, the entire sentence emphasizes our Lord’s desire for us to glory in three particular matters.

Weekly Sermon

James 1:4 reads, “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”

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 of these instructions 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 of these instructions is then found in verse 4.  It clearly flows out of the previous instruction and is complementary thereto.  Whereas the previous instruction ends with the truth that the trying of our faith “worketh patience,” this instruction informs us to “let patience have her perfect work.”  Thus it speaks concerning our response of submission in the trials of life.  Grammatically, the instruction of James 1:4 can be divided into two parts.  First, there is the continual requirement of the main clause -- “But let patience have her perfect work.”  Second, there is the motivational result of the subordinate clause -- “That ye may be perfect and entire, wanting [or, lacking] nothing.”

James 1:2-3 reads, “My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.”

As a whole the epistle of James is written with a focus upon the daily character and conduct of the believer.  It is filled with imperative instructions, exhortations, and even correctives.  James, the brother of Jesus (Galatians 1:19), was the leader among the pastoral leadership of the church at Jerusalem. (Acts 12:17; 15:13-21; 21:18; Galatians 1:19; 2:9)  Therefore, as a pastor James originally wrote this epistle under the inspiration of God the Holy Spirit to the Jewish believers who were scattered throughout the empire of Rome.  His Holy Spirit inspired purpose was to provide pastoral counsel for a spiritually mature walk in the lives of these believers.

The opening matter about which this epistle provides pastoral counsel concerns the troubles, trials, and tribulations of our lives.  Yet the truth of this opening passage does not simply give us words of comfort as we face the afflictions of this life.  Rather, this opening passage confronts us with an instruction for our attitude as we face the afflictions of life.  Grammatically the single sentence of James 1:2-3 can be divided into three parts.  First, there is the exhortational imperative of the main clause – “My brethren, count it all joy.”  Then there is the contextual incident of the subordinate clause – “When ye fall into divers temptations.”  Finally, there is the motivational information of the participial phrase – “Knowing this, that the trying of your faith worketh patience.”

Weekly Sermon

James 1:1-8 reads, “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.  My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience.  But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.  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.  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 a whole the epistle of James is written with a focus upon the daily character and conduct of the believer.  It is filled with imperative instructions, exhortations, and even correctives.  James, the brother of Jesus (Galatians 1:19), was the leader among the pastoral leadership of the church at Jerusalem. (Acts 12:17; 15:13-21; 21:18; Galatians 1:19; 2:9)  Therefore, as a pastor James originally wrote this epistle under the inspiration of God the Holy Spirit to the Jewish believers who were scattered throughout the empire of Rome.  His Holy Spirit inspired purpose was to provide pastoral counsel for a spiritually mature walk in the lives of these believers.

The opening paragraph of this epistle (verses 2-8) moves immediately to the subject of life’s many, various trials, troubles, and tribulations.  This contextual situation and setting for the paragraph is established through the closing portion of verse 2 – “When ye fall into divers temp-tations.”  Now, in this context the phrase “divers temptations” refers to the many trials of our lives; for these “divers temptations” are described in verse 3 as “the trying of your faith.” 

Brethren, we all will face many, various trials, troubles, and tribulations in our lives.  Concerning this matter, God’s Word does not use the word “if,” but the word “when.”  It is not if we might fall into diverse temptations, but when we will fall into diverse temptations.  So then, how are we to deal aright with these many, various trials, troubles, and tribulations of our lives?  James 1:2-8 gives a series of four instructions concerning the matter.  Along with each of these instructions, a motivational reason is also provided in order to encourage our obedience therein.

Thought for Meditation

Why do so many of God's own people today 
seek after psychological and pharmaceutical solutions 
to their emotional, mental, and behavioral problems, 
rather than follow after Biblical and spiritual (Holy Spirit directed) solutions? 

Weekly Sermon

In Psalm 119:25 the psalmist, this young servant of the Lord, expressed his condition and his request unto the Lord in prayer, saying, “My soul cleaveth unto the dust: quicken thou me according to thy word.”

The request of the psalmist was presented in three words – “Quicken thou me.”  In fact, the psalmist lifted up this request unto the Lord nine times in this psalm (Psalm 119:25, 37, 40, 88, 107, 149, 154, 156, 159).  Herein the word “quicken” means “to be made alive; to be enlivened; to be revived.”  Thus the psalmist was praying that the Lord might make him alive, that the Lord might enliven him, that the Lord might revive him again.  Yet in what way did the psalmist need to be made alive?  In what way did he need such enlivening and such reviving?  Certainly in order to make this request, the psalmist was physically alive; and there is no indication that he was on his deathbed, preparing to die. 

On the other hand, the psalmist was in circumstances of great distress and affliction.  Mentally and emotionally, he was in a condition of great distress and discouragement.  In the opening portion of Psalm 119:25, he proclaimed, “My soul [that is – his inner man] cleaveth unto the dust.”  Again in Psalm 119:107-110 he proclaimed, “I am afflicted very much: quicken me, O LORD, according unto thy word.  Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.  My soul is continually in my hand: yet do I not forget thy law.  The wicked have laid a snare for me: yet I erred not from thy precepts.”  Circumstantially, the psalmist was suffering the affliction of reproach and persecution from the wicked.  In Psalm 119:29-40 he expressed his request, saying, “Turn away my reproach which I fear: for thy judgments are good.  Behold, I have longed after thy precepts: quicken me in thy righteousness.”  Again in Psalm 119:81-88 he expressed his burden, saying, “My soul fainteth for thy salvation: but I hope in thy word.  Mine eyes fail for thy word, saying, When wilt thou comfort me?  For I am become like a bottle in the smoke; yet do I not forget thy statutes.  How many are the days of thy servant?  When wilt thou execute judgment on them that persecute me?  The proud have digged pits for me, which are not after thy law.  All thy commandments are faithful: they persecute me wrongfully; help thou me.  They had almost consumed me upon earth; but I forsook not thy precepts.  Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.”  Yet again in Psalm 119:153-157 he expressed his burden and request, saying, “Consider mine affliction, and deliver me: for I do not forget thy law.  Plead my cause, and deliver me: quicken me according to thy word.  Salvation is far from the wicked: for they seek not thy statutes.  Great are thy tender mercies, O LORD: quicken me according to thy judgments.  Many are my persecutors and mine enemies; yet do I not decline from thy testimonies.” 

However, this servant of the Lord did not make his request to be quickened, to be enlivened, to be revived, simply concerning his mental and emotional need.  Rather, he made his request concerning his deeper, spiritual need.  In Psalm 119:36-37 he expressed his request, saying, “Incline my heart unto thy testimonies, and not to covetousness. Turn away mine eyes from beholding vanity; and quicken thou me in thy way.”  The psalmist, this young servant of the Lord, understood that spiritual revival was necessary for mental and emotional enlivening.  He understood that the spiritual reviving of his heart would enter him into the blessed fellowship of the Lord wherein he would experience the wonderful peace of God (Isaiah 57:15, 18-19).  Furthermore, he understood that experiencing the wonderful peace of God in his inner man would be the very means by which his mental and emotional condition might be enlivened and guarded.  Even so, Philippians 4:7 declares, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”

So then, as we consider the psalmist’s request throughout this psalm for spiritual reviving and for mental and emotional enlivening thereby, we shall encounter the Source of this reviving, the foundation for this reviving, the means of this reviving, and the purpose for this reviving.

Weekly Sermon

Psalm 119:25-29 reads, “My soul cleaveth unto the dust: quicken thou me according to thy word.  I have declared my ways, and thou heardest me: teach me thy statutes.  Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.  My soul melteth for heaviness: strengthen thou me according unto thy word.  Remove from me the way of lying: and grant me thy law graciously.”

In Psalm 119:25-29 the psalmist, this young servant of the Lord, presented a series of requests unto the Lord.  Then in Psalm 119:30-32 he presented a series of commitments unto the Lord.  However, it is important that we understand the circumstances and context out of which the psalmist expressed these requests and commitments.  Even so, the psalmist cried out in the opening line of Psalm 119:25, “My soul cleaveth unto the dust.”  Again in the opening line of Psalm 119:28, he cried out, “My soul melteth for heaviness.”  The psalmist, this young servant of the Lord, was suffering under a great trial of affliction.  Yea, he was suffering so much that his soul, his inner man, was pressed down unto the lowest point, to the very level of the dust.  Yea, he was suffering so much that his soul, his inner man, was melting away with grief and sorrow, possessing no strength to go forward.  In like manner, we ourselves may also suffer under such a great trial of affliction.  That great trial of affliction may come through opposition and oppression, through trouble and tribulation, or through discouragement and depression.  At such times we may also find our inner man pressed down to such a low and weak condition, to such a condition of hopelessness and helplessness.  At such times, what can we do?  At such times, we should follow the psalmist’s example by looking up unto our Lord in prayer.  So then, for what did the psalmist, this young servant of the Lord, pray in his time of hopelessness and helplessness; and for what should we pray in our times of such hopelessness and helplessness?

Thought for Meditation

An individual's spiritual skillfulness 
to understand and apply the precepts and principles of God's Word unto his or her daily living is a distinct and observable indication of that individual's spiritual maturity.

Weekly Sermon

This sermon is a companion to two previous sermons:  With Uprightness of Heart – Psalm 119:7 (Part 1)     
                                                                                      With Uprightness of Heart – Psalm 119:7 (Part 2)    

Psalm 119:7 reads, “I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.”

In this verse we find three ingredients.  First, we find the ingredient of praising the Lord.  Second, we find the ingredient of an upright heart.  Third, we find the ingredient of God’s true and righteous Word.  Furthermore, in this verse we find a progression to these three ingredients.  Although we encounter the ingredient of praising the Lord first in the sentence, it is actually the last ingredient in the progression of thought.  The opening portion of this verse speaks of praising the Lord our God “with uprightness of heart.”  Indeed, in order to so praise the Lord our God, we must first possess the ingredient of an upright heart.  In fact, in order for our praise to be acceptable unto the Lord our God, it must flow out of an upright heart.  So then, in the progression of thought “uprightness of heart” must come before acceptable praise unto the Lord.  Yet the closing portion of the verse then proceeds to reveal the means to such “uprightness of heart,” saying, “When I shall have learned thy righteous judgments.”  Indeed, the ingredient of an upright heart comes only as and after we learn the righteous truths of God’s Holy Word.  In fact, God’s true and righteous Word is the very foundation for an upright heart.  An upright heart can only be built upon the foundation of God’s righteous Word.  So then, in this series of messages, let us consider the relationship of God’s righteous Word to an upright heart and the process to develop “uprightness of heart” through the truth of God’s righteous Word. 

In the first two parts of the message, we have already considered the first five steps in this process:  (1) Our hearts must be gleaning from the truth of God’s Word; (2) Our hearts must be governed by the truth of God’s Word; (3) Our hearts must be guarded by the truth of God’s Word; (4) Our hearts must be growing through the truth of God’s Word; and (5) Our hearts must be guided through the truth of God’s Word.  In this third part of the message, let us consider the next step in the process to develop “uprightness of heart” through the truth of God’s righteous Word.

Weekly Sermon

This sermon is a companion to a previous sermon:  With Uprightness of Heart – Psalm 119:7 (Part 1)

Psalm 119:7 reads, “I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.”

In this verse we find three ingredients.  First, we find the ingredient of praising the Lord.  Second, we find the ingredient of an upright heart.  Third, we find the ingredient of God’s true and righteous Word.  Furthermore, in this verse we find a progression to these three ingredients.  Although we encounter the ingredient of praising the Lord first in the sentence, it is actually the last ingredient in the progression of thought.  The opening portion of this verse speaks of praising the Lord our God “with uprightness of heart.”  Indeed, in order to so praise the Lord our God, we must first possess the ingredient of an upright heart.  In fact, in order for our praise to be acceptable unto the Lord our God, it must flow out of an upright heart.  So then, in the progression of thought “uprightness of heart” must come before acceptable praise unto the Lord.  Yet the closing portion of the verse then proceeds to reveal the means to such “uprightness of heart,” saying, “When I shall have learned thy righteous judgments.”  Indeed, the ingredient of an upright heart comes only as and after we learn the righteous truths of God’s Holy Word.  In fact, God’s true and righteous Word is the very foundation for an upright heart.  An upright heart can only be built upon the foundation of God’s righteous Word.  So then, in this series of messages, let us consider the relationship of God’s righteous Word to an upright heart and the process to develop “uprightness of heart” through the truth of God’s righteous Word.  In the first part of the message, we have already considered the first three steps in this process:  (1) Our hearts must be gleaning from the truth of God’s Word; (2) Our hearts must be governed by the truth of God’s Word; and (3) Our hearts must be guarded by the truth of God’s Word.  In this second part of the message, let us consider the next two steps in the process to develop “uprightness of heart” through the truth of God’s righteous Word.