Podcasts about god ps

In our modern world of online “social” networking, we are in some ways more connected to one another today than ever before in human history. Yet the reported rates of loneliness are at an all time high: 60% amongst Gen X, 65% for Millennials, and as many as 67% of Gen Z report feeling lonely “often” (Cigna, 2025). Where can we turn for real connection? First, we go to God (Ps 73:23). But second, we turn to - and fold into - God's people, the Church, His prescription for our loneliness. We invite you to do just that during this sermon, and join us as we discover how “God's Community is the Cure for the World's Disconnection”.

The readings for this homily: https://bible.usccb.org/bible/readings/121625.cfmIn today's homily, Fr. David Gunter, MIC, draws us into the prophetic urgency of Zephaniah and the hope that follows divine correction. Speaking to a time of widespread apostasy and moral confusion, the prophet confronts a people seduced by false worship and corrupt leadership. Yet Zephaniah does not end with judgment. He announces restoration.Scripture reminds us that God never abandons His people:“But I will leave within you    the meek and humble.The remnant of Israel    will trust in the name of the Lord.” (Zeph 3:12).Throughout salvation history, the Lord preserves a faithful remnant — not the proud or powerful, but those supple to grace. Saint Paul echoes this truth when recalling Elijah's despair: “So also at the present time there is a remnant, chosen by grace” (Rom 11:5). Advent places this message squarely before us. The birth of Christ sets the restoration of humanity in motion — for Israel and the Gentiles alike.Father Gunter challenges us to recognize that we are living in a new season of preparation, one that calls for silence, repentance, and humility rather than distraction and noise. Those who recognized the Messiah — Anna, Simeon, Joseph, Elizabeth, and above all the Blessed Virgin Mary — were humble souls formed by prayer and trust. The same humility is required of us today. As the psalmist declares, “God alone is my rock and salvation… my refuge is in God” (Ps 62:7a & 8c). This Advent, the question is not whether God is offering grace — He is — but whether we are prepared to receive it. Through Confession, prayer, and fidelity, let us become the remnant ready for Christ to be born anew in our hearts.Advent places this message squarely before us. The birth of Christ sets the restoration of humanity in motion — for Israel and the Gentiles alike. ★ Support this podcast ★

07.12.25 Go With God [Ps. Jon] by Maretul Har UK

Ray Bevan unveils the mystery, weight, and beauty of the call of God, showing how destiny is birthed in hidden places, guarded in incubation, and revealed in divine timing. Through scripture, prophetic insight, humour, and lived experience, he exposes how God ambushes His people into purpose, orders their steps even when they feel lost, and uses servanthood in the mundane as the doorway to destiny. This message awakens confidence for those who feel overlooked, weary, or under attack, reminding them that heaven's gaze is upon what they carry and the fullness of time is already in motion. Receive strength, clarity, and courage to walk out the call God designed before you were born.

Ps. Samuel teaches about 3 vital keys to come into the presence of God through prayer

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

The Word of God | Ps Chris Chipeio by Every Nation Dorado

You're Still God - Ps Duane Van Vuuren - 19th October 25 by Cornerstone Christian Church

The fear of the Lord is the beginning of Wisdom, and it moves us to be in AWE of God, understanding His Holiness and His love for His people. God is calling His people back into this place as He Empowers His people for the end time harvest!

Today we continue our series “Finding Rest for Your Heart” with the message “Trusting in God.” Where do you place your trust — in the world, in yourself, or in God? Join us as we explore Proverbs 4:23 and Psalm 37:3–5, learning seven steps to truly trust God with all your heart. Let’s humble ourselves, cry out to Him, and find peace that only comes through His guidance. For more information go to c3tuggerah.org.au

Jesus us calling you by name, and it is a call for the new man to arise! It is time for old principles and patterns to pass away to let your new season begin! Answer the call, and live the Empowered Life!

Ps Jacob Meinel continues our 'You Asked For It!' series as we unpack the question: How do I know the will of God? God's will is revealed one step of obedience at a time, in His Word and in our Surrender.

Ps Dan kicks off our new series ‘You asked for it' as we dive into some commonly asked questions from our congregation. This week, we focus on hearing the voice of God as we look to what spiritual practices help us to engage with His voice.

A straight call to biblical discipleship: sons who are “fit for battle” through submission, toughness, and spiritual sonship. Takeaways:Discipleship happens in the life of the church, not just proximity to a leader.God promotes; men submit, endure, and obey.Authority flows to those under authority.Action: Identify one area to take correction, one habit to toughen, and one step of obedience this week.00:00 Leadership Monday intro00:35 Culture vs biblical manhood01:20 Text: 1 Chronicles 7:11 — “soldiers fit for battle”02:10 Discipleship myths vs reality04:00 Reordering life around the house of God05:20 Seeking counsel without chasing proximity06:45 Militant faith and prayer (Matt 11:12)08:20 Spiritual sonship and headship (1 Cor 4:14–21)11:00 Rank, humility, and authority in the church13:30 Promotion comes from God (Ps 75)15:40 Recognition, pride, and man-pleasing18:00 Fathers, toughness, and endurance19:30 No cowards in the Kingdom (Rev 21:8)20:50 Submission to the Word and pastor (2 Tim 3–4)22:50 Honoring titles and authority24:40 Taking correction like a soldier27:40 Soft religion vs rugged discipleship28:40 Jesus commands, not suggestions (Matt 28:18–20)30:50 Authority in practice: leadership moments33:40 Liberty comes from submission36:30 Cautionary tale: Uzziah's downfall38:30 Know your role; thrive as a son39:30 Call to respondShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apple.co/3vy1s5b • Podchaser: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369

149:1 Praise the LORD!- This begins with an imperative that calls to praise God. Sing to the LORD a new song- Ps. 33:3; 40:3; 96:1-22; 98:1-3; 144:9-10; Isa. 42:10; Rev. 5:9; 14:3. “A new song is a hymn of victory sung after God had made all things new by His defeat of the forces of evil” Longman, 475. The songs “refers to the beginning of a new era, a new epoch in history” NICOT, 1006. They sing recognizing their victories and successes are His work. Psalms 144 and 149 are linked by reference to the new song. “In a real sense, then, Psalm 149 completes the movement of transferring the Davidic theology to the whole people” McCann, 1274. And His praise in the congregation of the godly ones- Godly ones are mentioned in vs. 5, 9.“The phrase is equivalent to ‘congregation of the righteous' (1:5)” VanGemeren, 876. This phrase seems to be used interchangeably with Israel (vs. 2), sons of Zion (vs. 2), His people (vs. 4), afflicted ones (vs. 4), godly ones (vs. 5). “These various designations make a colorful mosaic of the salvific relationship between the LORD and His people…The former use of the assembly (qahal) as a denotation of Israel in the wilderness (cf. Num. 14:5; 20:4, 6) is narrowed to a specific group within Israel, also known as ‘the humble' (Ps. 9:12) or ‘the people of Zion'” VanGemeren, 876. 149:2 Let Israel be glad in his Maker- 95:6 “Then three verses follow which invite them (Let…Hb. Jussive or wish, vv. 2-3, 5 to perform His praise with joy” Broyles, 517.The LORD as Israel's Maker is stressed in Isa. 45:1; 51:11-12; 54:5; Ps. 95:6. “His Maker is plural in Hebrew, a plural of intensity or majesty” Miller, 452. Let the sons of Zion rejoice in their King- The phrase sons of Zion is used in Lam. 4:2; Joel 2:23. God is viewed as the people's King in Ps. 145:1. “Within 146-150 only 149:2 describes the Lord as King to whom (vs. 8) the kings submit. Thus, the psalm takes the metaphor of kingship seriously, including the extenstion of the kingdom by force of arms. But it is just a metaphor, just as Isa. 9:4, 5, 7 militarism is metaphorical of the extension of the kingdom of peace as in Acts 15:14-18. Amos' picture of Gentiles subservience to David is metaphorical of the spreading the gospel” Motyer, 583.The words be glad and rejoice are sometimes used together for the people's attitude toward God- Ps. 32:11. In contrast, the Babylonians use these words of their god- Hab. 1:15.“He deserves Israel's praise because He is their Maker and King” Longman, 475. “As their ‘Maker' He has elected, redeemed, and fashioned the descendants of Jacob (95:6; 100:3; Isa. 44:21; 51:13) into a coming characterized by holiness and royalty (cf. Ex. 19:5-6)” VanGemeren, 876. For more notes, please write me a private note on Facebook. 

Our scripture passage is about two types of wisdom, so I thought it would be fun to share with you some advice I found on the internet that I will get you into trouble if you do follow it: Carry a fork with you. If someone tries to rob you, pull it out of your pocket and say, thank you Lord for this meal Im about to have and charge at them with the fork. Always say what you're thinking out loud. "Don't breathe, 100% of people who breathe die at some point." "Dont go to the doctors office if you only have one problem. Wait until you have four or five; thats how you get the most bang for your buck." If life gives you lemons, squeeze the juice into a water gun and shoot other people in the eyes. "When confronted by a bear, give it a hug and tell him it'll be alright." We laugh at these bits of wisdom I found on the internet because they are so foolish they are comical. In James 3:13-18, we are reminded of two sources of wisdom, and of the two, we as a species gravitate to one over the other. Wisdom is the application of knowledge. According to James 3:13-18, not all wisdom is good. The Source of Worldly Wisdom What is worldly wisdom? James says that it is, earthly, natural, and demonic (v. 15). Well that sounds a bit harsh does it not? Lets dive a bit deeper into what James means here before we judge whether or not he said too much. The kind of wisdom that is earthly, natural, and demonic is the kind that is motivated and driven by, bitter jealousy and selfish ambition (v. 14). So what is bitter jealousy and what does it look like? The Greek word for jealousy is... are you ready for it? The Greek word is zēlos. Do you think there may a better way to translate this word? Of course you do, a better translation for this word is our English word zeal! Zeal can be positive or negative. The prophet Elijah was zealous for God is a good way, and that zeal was demonstrated on multiple occasions by standing against evil and speaking on behalf of God, even when it was not safe for him to do so; when his life was threatened by Queen Jezebel, Elijah prayed: I have been very zealous for the Lord, the God of armies; for the sons of Israel have abandoned Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left; and they have sought to take my life (1 Kin. 19:10). Zeal can also become a bad thing. Zeal can turn into bitterness, rivalry, and even pride. In the case of James 3:14, it is a harsh zeal that places the individual at the center of his universe at whatever cost may come to those around him. The kind of bitter Jealousy (harsh zeal) James is talking about is self-centered. The person with this kind of mindset is one whose glory and mission in this world is his own. The other source for worldly wisdom is selfish ambition. There is not much I need to say to make sure you understand what selfish ambition is. It is the kind of thing we see every four years in America: How do I make sure I get what I want. There is only one Greek word that is used here for selfish ambition, and it is eritheia. In ancient Greek it means strife, contentiousness, and selfishness. It is a word that was also used by the Greek Philosopher Aristotle to describe a self-seeking pursuit of political office by unfair means.[1] It is used in the New Testament to describe the jealous or angry leader who, forms a group which emotionally or physically withdraws from the rest of the church.[2]These are the kinds of people Paul described in Philippians 1:15-17, Some... proclaim Christ out of selfish ambition rather than from pure motives, thinking that they are causing me distress in my imprisonment. There are varying degrees that bitter jealousy and selfish ambition can come into the life of a person, but none of it is from God. Even the best of us can cave to the kinds of vices that lead to worldly wisdom. Consider some of the people from the Bible such as Abraham, David, and Solomon. God told Abraham that he would father a child with Sarah, but because pregnancy seemed impossible to the couple, Sarah came up with another plan that was culturally acceptable. Sarah said to her husband: See now, the Lord has prevented me from bearing children. Please have relations with my slave woman; perhaps I will obtain children through her. And Abram listened to the voice of Sarai (Gen. 16:2). So, the slave woman got pregnant and had a son and what Abraham got in return was one big giant mess that we are still dealing with today. David wrote much of the Psalms that are in our Bible, and he knew his Bible pretty well! He understood what Gods word said of Israels kings in Deuteronomy and most likely had memorized it. He knew that as king, he was not to acquire the kinds of properties the kings of the other nations collected to measure their glory and strength such as many horses or many wives, nor was he to hoard silver and gold (see Deut. 17:16-20). We know David knew this because he even wrote a song about it that included the verse: Some praise their chariots and some their horses, but we will praise the name of the Lord, our God (Ps. 20:7). Yet at the height of his reign as king, he conducted a census to measure the strength of his nation instead of trusting the God who told Him that his power did not come from numbers but from God alone. Can you see what Abraham and Davids stories all have in common? They followed after the wisdom of the world instead of trusting the word of God as their source of wisdom. Abraham wanted a son so badly and for his legacy to go on, so he took matters into his own hands and got his female slave pregnant. David conducted a census just like the other kings did because he needed to know how he and his nation compared to other nations. If you listen closely to the pages of scripture you can hear the serpents question with these men: Has God really said...? The wisdom of the world would lead you to an easier and wider road rather than a narrow and more difficult one. The wisdom of the world would have you erect a house on sand instead of spending the time necessary to lay a good foundation. Heavenly Wisdom Unlike worldly wisdom, the kind of wisdom that leads to the thriving life God created us to know and enjoy does not come from within, or from this world, or beneath; it comes from above where God is seated. The wisdom from above is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy, and full of good fruits (v. 17). From where does heavenly wisdom come from? It comes from God! Where can I gain this kind of wisdom? From the counsel God has already given, which is His word. We already saw in the first chapter that those of us who lack wisdom, are to ask God for it without doubting (1:5-6); the source of the kind of wisdom we need comes from the word of God. We gain wisdom from above when we first listen to what God has said through His word and then become a doer of it by putting what we read into practice (see 1:21-25). But here is the thing... there is no wisdom from above if you do not have the kind of faith that moves you to really trust the truth of Gods word. It is one thing to say you believe the Bible to be true and another to act upon that belief. Think for a moment about what we say we believe at Meadowbrooke; this is what we state on our webpage about the Bible: We believe the Bible, including the Old and New Testaments, is the divine revelation, the original autographs of which were verbally inspired by the Holy Spirit, thus rendering them trustworthy and solely authoritative in faith and practice (2 Tim. 3:16, 2 Pet. 1:20-21). The Scriptures reveal the mind of God concerning the need and the method of human redemption, the character and destiny of mankind, and are useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (Jn. 5:39, 2 Tim. 3:16-17). The more important question is not if we are okay with that statement, but do we really believe it? The Bible testifies of itself: All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work (2 Tim. 3:16-17). In the book of Hebrews, we are told, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (4:12). But do you really believe it to be what it claims? If you believe the Bible to be the word of God and that it is beneficial for teaching, for correcting, and training in righteousness, then how is it shaping your choices in life, what kind of influence is it having on your relationships, how does it affect how you behave and function at work? Do you believe the Bible to be the word of God even if what it tells you to do with your life makes no sense to those around you and the rest of the world? Think about some of the things that God told His people to do. God told Abraham to leave his home in Ur and promised him a child, even though he and his wife Sarah were quickly advancing in age to the point that fathering a child would be highly improbable. The conventional wisdom of Abrahams day suggested that he father a child through one of his servants, but that was not the promise God made to Abraham. God promised a son that would be both his and Sarahs, and in their old age God provided an heir. God used men who acted upon the word of God when others thought they were nuts. Men like Moses who God commissioned to lead the Hebrews out of Egypt. Men like Joshua who God told to march around Jericho a bunch of times while blowing seven trumpets and then on the seventh day after the seventh time around the city to shout to bring down the walls of the city. Men like Gideon who God ordered to cut his army of 32,000 soldiers down to 300 to face an army of at least 135,000; each of Gideons soldiers were to carrying a torch, a clay pot, and a trumpet that they would blow after breaking the clay pot at night while surround the 135,000 Midianite army and then shout: A sword for the Lord and for Gideon! and this would be the way they would defeat an army that outnumbered them by 440 to 1 (see Judges 7:1-8:10). God raised a shepherd boy whose own father and brothers did not think much of to be a king over Israel, and it would be through his descendants a savior would be born who would rule the nations. God spoke through unlikely prophets of old, and choose an unassuming and impoverished virgin girl and her fianc to raise up the promised Messiah that she alone would be the biological parent of, and the child would grow up and live the life we could never live in a little country about the size of New Jersey for the purpose of suffering on a cross and dying under the wrath of God a death we all deserved. This is why the apostle Paul wrote, For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Cor. 1:18). Gods wisdom is different! Not only is the wisdom of God different, but it is in a whole different category than the wisdom of the world. In what way is it different? We are told in verse 17, But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy. Gods words and His ways rub against the grain of the worlds conventional wisdom and is the reason the prophet Isaiah wrote of God, For My thoughts are not your thoughts, nor are your ways My ways, declares the Lord (55:8). The question for you, dear brothers and sisters, is what are you doing with it, or maybe a better question for some of you is, What will you do with His word? Conclusion What wisdom is guiding you? What wisdom is shaping your decisions? What wisdom are you applying to your marriage, your children, and your friendships? James is not offering us an option here, for what the Holy Spirit is showing us in James is that if you belong to Jesus, then you have no business with the kind of wisdom that is earthly, natural, and demonic. Why, because we are kingdom people! I told you that I believe what James is doing is simply applying Jesus sermon on the mount to everyday life. I have shared with you repeatedly that the way you come to Jesus is as one who is poor in spirit, one who mourns over sin, and one who is meek enough to lay you pride before the cross of Christ. These are the first three of Jesus beatitudes and are what theologians call, the beatitudes of need. The fourth beatitude is the fruit of the first three: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). How can I be satisfied? By finding my satisfaction in the One who is infinitely righteous and from whom true wisdom is found. What does a hunger and thirst for righteousness produce when that hunger and thirst is satisfied in Jesus? It produces what theologians call the beatitudes of action. I will pick up on this next Sunday, but for now I think it is enough for you to see what James is doing with wisdom and our Lords beatitudes. What kind of fruit does wisdom from above produce? It is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy. Pure: Blessed are the pure in heart, for they will receive mercy (Matt. 5:8). Peace-loving: Blessed are the peacemakers, for they will be called sons of God (Matt. 5:9). Gentle (meek): Blessed are the gentle, for they will inherit the earth (Matt. 5:5). Reasonable (compliant): Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Full of mercy: Blessed are the merciful, for they will receive mercy (Matt. 5:7). Impartial / free of hypocrisy: Blessed are those who mourn, for they will be comforted (Matt. 4). Full of good fruit: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). My question for you is what are you doing with the wisdom that comes from above? It is the wisdom from above that calls those who follow Jesus through the narrow gate instead of the broad gate (Matt. 7:13-14). The wisdom from above calls the Christian to build upon the rock instead of sand (Matt. 7:24-29). The wisdom from above calls us to action in such a way that we do not only call Jesus Lord but live in subjection to His lordship (Matt. 7:22-21). The wisdom that is earthly, natural, and demonic will lead to death. The wisdom from above will lead to the kind of living where you can truly thrive as a child of God. Some of you may need to turn from whatever wisdom that has been guiding you, by humbling yourself before God Almighty. I will leave you with James 4:3-4 and you can do with it what seems best in light of what we have considered today: You ask and do not receive, because you ask with the wrong motives, so that you may spend what you request on your pleasures. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God. [1] Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 151. [2] Ibid.

Our scripture passage is about two types of wisdom, so I thought it would be fun to share with you some advice I found on the internet that I will get you into trouble if you do follow it: Carry a fork with you. If someone tries to rob you, pull it out of your pocket and say, thank you Lord for this meal Im about to have and charge at them with the fork. Always say what you're thinking out loud. "Don't breathe, 100% of people who breathe die at some point." "Dont go to the doctors office if you only have one problem. Wait until you have four or five; thats how you get the most bang for your buck." If life gives you lemons, squeeze the juice into a water gun and shoot other people in the eyes. "When confronted by a bear, give it a hug and tell him it'll be alright." We laugh at these bits of wisdom I found on the internet because they are so foolish they are comical. In James 3:13-18, we are reminded of two sources of wisdom, and of the two, we as a species gravitate to one over the other. Wisdom is the application of knowledge. According to James 3:13-18, not all wisdom is good. The Source of Worldly Wisdom What is worldly wisdom? James says that it is, earthly, natural, and demonic (v. 15). Well that sounds a bit harsh does it not? Lets dive a bit deeper into what James means here before we judge whether or not he said too much. The kind of wisdom that is earthly, natural, and demonic is the kind that is motivated and driven by, bitter jealousy and selfish ambition (v. 14). So what is bitter jealousy and what does it look like? The Greek word for jealousy is... are you ready for it? The Greek word is zēlos. Do you think there may a better way to translate this word? Of course you do, a better translation for this word is our English word zeal! Zeal can be positive or negative. The prophet Elijah was zealous for God is a good way, and that zeal was demonstrated on multiple occasions by standing against evil and speaking on behalf of God, even when it was not safe for him to do so; when his life was threatened by Queen Jezebel, Elijah prayed: I have been very zealous for the Lord, the God of armies; for the sons of Israel have abandoned Your covenant, torn down Your altars, and killed Your prophets with the sword. And I alone am left; and they have sought to take my life (1 Kin. 19:10). Zeal can also become a bad thing. Zeal can turn into bitterness, rivalry, and even pride. In the case of James 3:14, it is a harsh zeal that places the individual at the center of his universe at whatever cost may come to those around him. The kind of bitter Jealousy (harsh zeal) James is talking about is self-centered. The person with this kind of mindset is one whose glory and mission in this world is his own. The other source for worldly wisdom is selfish ambition. There is not much I need to say to make sure you understand what selfish ambition is. It is the kind of thing we see every four years in America: How do I make sure I get what I want. There is only one Greek word that is used here for selfish ambition, and it is eritheia. In ancient Greek it means strife, contentiousness, and selfishness. It is a word that was also used by the Greek Philosopher Aristotle to describe a self-seeking pursuit of political office by unfair means.[1] It is used in the New Testament to describe the jealous or angry leader who, forms a group which emotionally or physically withdraws from the rest of the church.[2]These are the kinds of people Paul described in Philippians 1:15-17, Some... proclaim Christ out of selfish ambition rather than from pure motives, thinking that they are causing me distress in my imprisonment. There are varying degrees that bitter jealousy and selfish ambition can come into the life of a person, but none of it is from God. Even the best of us can cave to the kinds of vices that lead to worldly wisdom. Consider some of the people from the Bible such as Abraham, David, and Solomon. God told Abraham that he would father a child with Sarah, but because pregnancy seemed impossible to the couple, Sarah came up with another plan that was culturally acceptable. Sarah said to her husband: See now, the Lord has prevented me from bearing children. Please have relations with my slave woman; perhaps I will obtain children through her. And Abram listened to the voice of Sarai (Gen. 16:2). So, the slave woman got pregnant and had a son and what Abraham got in return was one big giant mess that we are still dealing with today. David wrote much of the Psalms that are in our Bible, and he knew his Bible pretty well! He understood what Gods word said of Israels kings in Deuteronomy and most likely had memorized it. He knew that as king, he was not to acquire the kinds of properties the kings of the other nations collected to measure their glory and strength such as many horses or many wives, nor was he to hoard silver and gold (see Deut. 17:16-20). We know David knew this because he even wrote a song about it that included the verse: Some praise their chariots and some their horses, but we will praise the name of the Lord, our God (Ps. 20:7). Yet at the height of his reign as king, he conducted a census to measure the strength of his nation instead of trusting the God who told Him that his power did not come from numbers but from God alone. Can you see what Abraham and Davids stories all have in common? They followed after the wisdom of the world instead of trusting the word of God as their source of wisdom. Abraham wanted a son so badly and for his legacy to go on, so he took matters into his own hands and got his female slave pregnant. David conducted a census just like the other kings did because he needed to know how he and his nation compared to other nations. If you listen closely to the pages of scripture you can hear the serpents question with these men: Has God really said...? The wisdom of the world would lead you to an easier and wider road rather than a narrow and more difficult one. The wisdom of the world would have you erect a house on sand instead of spending the time necessary to lay a good foundation. Heavenly Wisdom Unlike worldly wisdom, the kind of wisdom that leads to the thriving life God created us to know and enjoy does not come from within, or from this world, or beneath; it comes from above where God is seated. The wisdom from above is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy, and full of good fruits (v. 17). From where does heavenly wisdom come from? It comes from God! Where can I gain this kind of wisdom? From the counsel God has already given, which is His word. We already saw in the first chapter that those of us who lack wisdom, are to ask God for it without doubting (1:5-6); the source of the kind of wisdom we need comes from the word of God. We gain wisdom from above when we first listen to what God has said through His word and then become a doer of it by putting what we read into practice (see 1:21-25). But here is the thing... there is no wisdom from above if you do not have the kind of faith that moves you to really trust the truth of Gods word. It is one thing to say you believe the Bible to be true and another to act upon that belief. Think for a moment about what we say we believe at Meadowbrooke; this is what we state on our webpage about the Bible: We believe the Bible, including the Old and New Testaments, is the divine revelation, the original autographs of which were verbally inspired by the Holy Spirit, thus rendering them trustworthy and solely authoritative in faith and practice (2 Tim. 3:16, 2 Pet. 1:20-21). The Scriptures reveal the mind of God concerning the need and the method of human redemption, the character and destiny of mankind, and are useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (Jn. 5:39, 2 Tim. 3:16-17). The more important question is not if we are okay with that statement, but do we really believe it? The Bible testifies of itself: All Scripture is inspired by God and beneficial for teaching, for rebuke, for correction, for training in righteousness; so that the man or woman of God may be fully capable, equipped for every good work (2 Tim. 3:16-17). In the book of Hebrews, we are told, For the word of God is living and active, and sharper than any two-edged sword, even penetrating as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (4:12). But do you really believe it to be what it claims? If you believe the Bible to be the word of God and that it is beneficial for teaching, for correcting, and training in righteousness, then how is it shaping your choices in life, what kind of influence is it having on your relationships, how does it affect how you behave and function at work? Do you believe the Bible to be the word of God even if what it tells you to do with your life makes no sense to those around you and the rest of the world? Think about some of the things that God told His people to do. God told Abraham to leave his home in Ur and promised him a child, even though he and his wife Sarah were quickly advancing in age to the point that fathering a child would be highly improbable. The conventional wisdom of Abrahams day suggested that he father a child through one of his servants, but that was not the promise God made to Abraham. God promised a son that would be both his and Sarahs, and in their old age God provided an heir. God used men who acted upon the word of God when others thought they were nuts. Men like Moses who God commissioned to lead the Hebrews out of Egypt. Men like Joshua who God told to march around Jericho a bunch of times while blowing seven trumpets and then on the seventh day after the seventh time around the city to shout to bring down the walls of the city. Men like Gideon who God ordered to cut his army of 32,000 soldiers down to 300 to face an army of at least 135,000; each of Gideons soldiers were to carrying a torch, a clay pot, and a trumpet that they would blow after breaking the clay pot at night while surround the 135,000 Midianite army and then shout: A sword for the Lord and for Gideon! and this would be the way they would defeat an army that outnumbered them by 440 to 1 (see Judges 7:1-8:10). God raised a shepherd boy whose own father and brothers did not think much of to be a king over Israel, and it would be through his descendants a savior would be born who would rule the nations. God spoke through unlikely prophets of old, and choose an unassuming and impoverished virgin girl and her fianc to raise up the promised Messiah that she alone would be the biological parent of, and the child would grow up and live the life we could never live in a little country about the size of New Jersey for the purpose of suffering on a cross and dying under the wrath of God a death we all deserved. This is why the apostle Paul wrote, For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God (1 Cor. 1:18). Gods wisdom is different! Not only is the wisdom of God different, but it is in a whole different category than the wisdom of the world. In what way is it different? We are told in verse 17, But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy. Gods words and His ways rub against the grain of the worlds conventional wisdom and is the reason the prophet Isaiah wrote of God, For My thoughts are not your thoughts, nor are your ways My ways, declares the Lord (55:8). The question for you, dear brothers and sisters, is what are you doing with it, or maybe a better question for some of you is, What will you do with His word? Conclusion What wisdom is guiding you? What wisdom is shaping your decisions? What wisdom are you applying to your marriage, your children, and your friendships? James is not offering us an option here, for what the Holy Spirit is showing us in James is that if you belong to Jesus, then you have no business with the kind of wisdom that is earthly, natural, and demonic. Why, because we are kingdom people! I told you that I believe what James is doing is simply applying Jesus sermon on the mount to everyday life. I have shared with you repeatedly that the way you come to Jesus is as one who is poor in spirit, one who mourns over sin, and one who is meek enough to lay you pride before the cross of Christ. These are the first three of Jesus beatitudes and are what theologians call, the beatitudes of need. The fourth beatitude is the fruit of the first three: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). How can I be satisfied? By finding my satisfaction in the One who is infinitely righteous and from whom true wisdom is found. What does a hunger and thirst for righteousness produce when that hunger and thirst is satisfied in Jesus? It produces what theologians call the beatitudes of action. I will pick up on this next Sunday, but for now I think it is enough for you to see what James is doing with wisdom and our Lords beatitudes. What kind of fruit does wisdom from above produce? It is pure, peace-loving, gentle, reasonable, full of mercy, impartial, free of hypocrisy. Pure: Blessed are the pure in heart, for they will receive mercy (Matt. 5:8). Peace-loving: Blessed are the peacemakers, for they will be called sons of God (Matt. 5:9). Gentle (meek): Blessed are the gentle, for they will inherit the earth (Matt. 5:5). Reasonable (compliant): Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Full of mercy: Blessed are the merciful, for they will receive mercy (Matt. 5:7). Impartial / free of hypocrisy: Blessed are those who mourn, for they will be comforted (Matt. 4). Full of good fruit: Blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matt. 5:6). My question for you is what are you doing with the wisdom that comes from above? It is the wisdom from above that calls those who follow Jesus through the narrow gate instead of the broad gate (Matt. 7:13-14). The wisdom from above calls the Christian to build upon the rock instead of sand (Matt. 7:24-29). The wisdom from above calls us to action in such a way that we do not only call Jesus Lord but live in subjection to His lordship (Matt. 7:22-21). The wisdom that is earthly, natural, and demonic will lead to death. The wisdom from above will lead to the kind of living where you can truly thrive as a child of God. Some of you may need to turn from whatever wisdom that has been guiding you, by humbling yourself before God Almighty. I will leave you with James 4:3-4 and you can do with it what seems best in light of what we have considered today: You ask and do not receive, because you ask with the wrong motives, so that you may spend what you request on your pleasures. You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wants to be a friend of the world makes himself an enemy of God. [1] Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1982), 151. [2] Ibid.

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #healing #divinelife #layinghands

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #healing #divinelife #layinghands

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #healing #divinelife #layinghands

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #healing #divinelife #layinghands

Welcome to Citipointe Church Online. We love that you're joining us for our online experience.Essential Attributes of God | Ps Reuben SowahJuly 20th - 5:00pm ServiceTo connect with or contact us, visit https://citipointechurch.com/connectTo GIVE online, visit https://citipointechurch.com/givingIf you have made a decision today to follow Jesus, please let us know by filling out the form found here: https://citipointechurch.com/i-have-decided/Citipointe Church exists to unmistakably influence our world for good and for God.

A meditation preached by Fr. Eric Nicolai at Lyncroft Centre in Toronto. The verse from the psalm: “My soul thirsts for God, for the living God” (Ps 42:2). To thirst like that is a deep desire nestled in the recesses of our heart. Our prayer now is an occasion to explore the inner chambers of our lives.  We should do so with sincerity and simplicity.Music: Michael Lee of Toronto, Ontario.Thumbnail: Jan Van Eyck, The Lamb of God, Ghent Altarpiece, 1432

In this powerful message, Ps. Marco inspires us to live under the heavenly laws and principles of the Kingdom of God. To trust in our God who is a promise maker and a promise keeper, to understand how the power of the Holy Spirit can operate in our lives, and to be a witness to those around us in our sphere of influence.

Silence the Storm WithinMegan J. Conner writes and speaks with raw honesty about the inner chaos that often begins before our feet even hit the floor. With candid vulnerability, she describes anxious thoughts that arrive uninvited and swirl like storms. But through Scripture—especially Psalm 131 and the calming of the storm in Luke 8—she reminds us of the One who speaks “Peace, be still” to our restless minds. Even in our spiraling thoughts, God is present. He doesn’t condemn us for the clamor; instead, He invites us into quiet, into trust, and into peace. Like a weaned child resting in safety, our souls can find calm in His embrace.

The positioning of our hearts to encounter God is how we get deliverance. In this power-packed message, Ps. Mike teaches on the liberty and freedom that Christ wants us to walk in.

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #waitingonGod #value #serving #patience

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #waitingonGod #value #serving #patience

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #waitingonGod #value #serving #patience

Thank you for joining us. If you'd like to know more about us or for online giving go to newcovenantpa.org #refreshing #palmyrapa #hershey #ncc #waitingonGod #value #serving #patience

As we start a new series, Loving Jesus, we reflect on what how accepting God's invitation of unconditional love helps us to find belonging in Him. Support the show

What is it that God is calling us to when He says, “Come and worship”? Let's seek to answer that question by looking first at some… Biblical Examples of Worship.The first example is found in Psalm 95. It gives us not only a call to worship, it also provides a pattern for worship. Celebration (v. 1-5) Notice the phrases “sing for joy,” “shout aloud,” and “let us extol Him.” Worship is a time for God's people to celebrate their Lord. Adoration (v. 6-7) Here we're called to “bow down,” to “kneel” before the Lord. It is a quieter, more intimate response.Instruction (v. 8-11) The psalmist says, “Today if you hear His voice, do not harden your hearts.” Part of worship is hearing God's Word. Psalm 96 provides us with a few additional insights. The very first word in this psalm is “sing.” Three times in the first two verses, we are told to “sing to the Lord.” This is one of the most common commands in Scripture. This is why singing is such an integral part of our corporate worship gatherings. As you worship the Lord…Sing boldly.Sing thoughtfully.Sing wholeheartedly.Sing skillfully.Something else we see in Psalm 96 is the call to “bring an offering.” (v. 7-9) Giving to God is an act of worship. As such, when we give, we should…Be intentional.Be thoughtful.Be cheerful.Next, let's look at some…Biblical Expressions of Worship.Here are eight Hebrew words, often translated as “praise,” that may revolutionize your worship.1.     Halal: to boast; to celebrate; to be vigorously joyful; to be clamorously foolish (Ps. 35:18) Halal is the more common word for “praise” in the Psalms. It's the root from which we get the term “hallelujah.” It's is an explosion of enthusiasm in the act of praising. 2.     Tehilla: to sing; to laud (Ps. 33:1) Literally, this is the singing of one's halals. 3.     Zamar: to touch the strings; to make music (Ps. 104:33) This is why we use instruments in our worship.4.     Shabach: to address in a loud tone; to triumph; to glory (Ps. 145:4) This is a loud verbalization of praise—a shout. 5.     Shachah: to bow down; to pay homage; to prostrate oneself; to have the arrogance knocked out (Ps. 96:9) This refers to lying prostrate, flat on your face before the Lord.6.     Barak: to kneel down expecting a blessing from God; to bless God as an act of adoration (Ps. 34:1) This is kneeling before God in humility and surrender, but also expectation. 7.     Yada: to acknowledge God's character; to make a declaration of worship; to throw out the hand enjoying God (Ps. 63:3-4) This involves lifting our hands to the Lord in worship.8.     Todah: to extend hands in thanksgiving and acceptance; to offer a sacrifice of thanksgiving (Ps. 116:17) This also involves the lifting of hands to the Lord, but it more specifically has to do with offering a sacrifice of praise.  Text: Psalm 95, 96Originally recorded on January 24, 1999, at Fellowship Missionary Church, Fort Wayne, IN

Prayer and TrinityPrayer is communication between God and youUse of the word in prayer – Lectio Divina (show notes) – Praying through a passage and asking God for directionLord's Prayer as a template for prayer (show notes)Silence and solitudeSilence - ceasing inner thoughts and emotional responses to be still before God (Ps 46:10; 62:5; Habakuk 2:20).  We quiet ourselves to be able to hear the Lord speak even if he chooses his “still, small voice” - 1 Kings 19:12 (Hebrew - a sound silent, soft, light, gentle).  Silencing the inner voice and emotion that we feel prepares us to be fully concentrated on God.   Solitude - to be fully present to God and not paying attention to anyone or anything else. We might be alone or in a group. Solitude is more a state of mind and heart than it is a place (Foster, Celebration of Discipline).Trinity – a Three-In-One God: Father, Son, Holy Spirit. Scripture affirms that the Father, Jesus, and the Holy Spirit are all GodThey mystery of Who God is can be seen in Jesus as separate from the Father Earthly ministryHis sacrifice for our sins  Ps 22 and in the passage on the Man of Sorrows of Is 53.  Resurrection2nd ComingThe Holy Spirit as separate from the Father and the SonActs 2:38 – because our sins are forgiven, the Holy Spirit lives in us Transformation passages are all Holy Spirit relatedOur fellowship with God is because the Holy Spirit lives in usClick here for more information on Prayer

In this episode, we explore what it truly means to be led by the Good Shepherd—the One who guides, corrects, and provides for His own. Drawing from Psalm 23:1, we're reminded that divine guidance isn't just a concept—it's a lifestyle and inheritance for every believer.Here's what you'll uncover:

In today's world, numerous cultures and voices are speaking into our lives, but we need to be able to discern between the voices of the world and the voice of God. In this message, Ps Adi encourages us with powerful truths on how God speaks to us and how we can discern His voice.

In “Knowing God" Pastor Morgan brings a powerful message that challenges common misconceptions about God's nature—shifting the focus from religion and rules to relationship and restoration. Drawing from personal testimony and biblical examples, this sermon reveals how—from Genesis through the Exodus, through the time of Jesus—God consistently pursues connection before correction, and love before law. Whether you've known God for years or are just beginning your search, this message invites you to experience the Father's heart and discover that God isn't looking for performance—He's looking for you.

In “Knowing God" Pastor Morgan brings a powerful message that challenges common misconceptions about God's nature—shifting the focus from religion and rules to relationship and restoration. Drawing from personal testimony and biblical examples, this sermon reveals how—from Genesis through the Exodus, through the time of Jesus—God consistently pursues connection before correction, and love before law. Whether you've known God for years or are just beginning your search, this message invites you to experience the Father's heart and discover that God isn't looking for performance—He's looking for you.

In this episode of Worship is My Weapon, Rita Springer talks with pastor and author James Leveque about faith, leadership, and miracles in the midst of chaos. From a prophetic word to a building collapse, legal battles, and a hurricane, James shares how worship, surrender, and community carried him through it all.This conversation is a must-listen for all believers, pastors, worship leaders, anyone waiting on a breakthrough. God still moves. If you're enjoying the show, please rate and review!Follow Rita on ALL Social Media: https://linktr.ee/ritaspringerIf you would like to support the Worship Is My Weapon podcast you can donate to Wearing Justice at https://give.tithe.ly/?formId=0f0e22b...