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Luke 1:78

READ:

Luke 1:78

78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us.

EXHORTATION:

These words were part of the prophecy of Zacharias, the father of John the Baptiser. The prediction includes the ministries of both the forerunner (namely John the Baptiser) and the Messiah (namely Jesus Christ). Both of their missions were to proclaim God’s mercy to sinners.

The phrase “the tender mercy of our God” denotes God’s infinitely gentle and gracious consideration of poor creatures like us, who are lost in our sins, without any hope of escape. It depicts the deep-seated affections of God to wretched creatures like us.

God has not merely pitied us from heaven, but has also sent us relief through Jesus Christ. It is God’s tender mercy that sent Jesus to bear our sins and rescue us from all the perils of our souls. By God’s mercy, Christ has “visited us” as “the dayspring from on high”. The great visit of God’s mercy to us is the incarnation of our blessed Lord and Saviour Jesus Christ.

The word “dayspring” depicts the morning light, the aurora, the rising of the sun. The beautiful imagery here is derived from the magnificence of a spectacular sunrise. Christ’s condescension is called “the dayspring from on high” visiting us. The light of the Gospel of Jesus Christ shines forth from heaven. God is its author and through His mercy, it shines on men.

The advent of Jesus Christ, the Messiah, being here pictured as a sunrise, was a favourite metaphor with the prophets. We see it in such prophecies as those of Isaiah and Malachi. “For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising” (Isaiah 60:2-3). A similar prophecy was pronounced in Malachi 4:2 – “unto you that fear my name shall the Sun of righteousness arise with healing in his wings”.

The proclamation of the Gospel to any individual is a visit of God’s mercy. The “visits” of God are like the dayspring, because they end our darkness. Our night is ended once and for all when we behold God visiting us in Christ Jesus. Christ’s coming into the world is as the morning light. He is the Light “which lighteth every man” (John 1:9). Christ’s coming is as the dayspring because He brings us hope of greater glory yet to come.

 

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Luke 1:47

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Luke 1:47

47 And my spirit hath rejoiced in God my Saviour.

EXHORTATION:

Mary, in her song of praise, called God “my Saviour”. Thus, she acknowledged the reality of sin that had held her in the shackles of guilt and dread. She was like all other sinners in great need of a saviour. Now God has graciously provided a Saviour – through her – for herself and for all sinners who would come to Him in repentance and faith. Her joyful spirit that moved her to sing praises to God is an indication of how greatly she valued the gift of the Saviour, Jesus Christ.

More than being a mother to Christ, she rejoiced in that He would be born as her Saviour. He was Mary’s Saviour, as He would die to deliver her from eternal death and thereby to give her eternal life. She sought to take no glory in being chosen to be the mother of the Saviour. She was too overwhelmed with joy that her God has come to be her Saviour!

Mary’s joy was a deep-seated elation. She exclaimed, “my spirit hath rejoiced”. It was no superficial, transient pleasure, but a joy lodged deeply within her. It filled her soul. She could not have experienced any greater gladness than the joy of having a great Saviour!

Mary’s joy was the joy of a sinner who had found her salvation. The greatest joy that can fill the heart of a sinner is that God has become his Saviour. Like Mary, all of us must exult in that a mighty divine Saviour has come for us. Her song of joy in the divine Saviour is the grandest and purest joy which all the saints of God in all ages have experienced. David attested, “And my soul shall be joyful in the LORD: it shall rejoice in his salvation” (Psalm 35:9). Isaiah exulted, “Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation” (Isaiah 12:2). The prophet Zechariah proclaimed, “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (Zechariah 9:9).

Praise flowing out of a saved sinner is indeed wonderful. The joy of a once ruined soul that is now restored, coupled with thanksgiving and song unto God, is most heavenly. Like that of Mary’s, his joy is not about his own glory, but about God who has saved him. Acceptable worship before the Lord is that of a sinner who has found his salvation and joy in his God.

 

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Luke 1:46

READ:

Luke 1:46

46 And Mary said, My soul doth magnify the Lord.

EXHORTATION:

Mary was paying a visit to her cousin Elisabeth. During their meeting, she erupted in a song, magnifying the Lord. The first line of this song states the purpose of her song – “My soul doth magnify the Lord”. Hence, this song has come to be known as “Mary’s Magnificat”.

Both Mary and Elisabeth were two humble ladies who loved their God wholeheartedly. Their devotion to God was evident in their salutations and conversation. Their hearts were filled with great joy and thanksgiving to the Lord for the blessings of the babies that their wombs were carrying. The hallowed presence of the Spirit of God was also with them. Their hearts and minds were wondrously aroused to exalt the Lord. Mary burst forth with sacred praise; she sang unto the Lord with gladness. How wonderful it will be if our conversations with other Christians also culminate in the praise of our God!

Mary testified of her personal joy and gratitude to the Lord. “My soul”, declared Mary, “doth magnify the Lord”. Certainly, her unique delight was that the Saviour would be born of her. Though the Saviour was not yet born, she believed by faith what the Lord had revealed to her concerning His birth. The Lord’s angel had declared to her, “Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS” (Luke 1:30, 31). It was also told to her that “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35). She responded to that wonderful revelation that she would bring forth the Holy Child by saying, “Behold the handmaid of the Lord; be it unto me according to thy word” (Luke 1:38). By faith, she yielded to the Lord’s will without any hesitation.

Mary could have given in to anxiety about the many problems that would arise if she were to be found with a child. Such fear could have made her unwilling to yield to God’s will. However, she rejoiced that the Lord had chosen her to be His handmaiden to bring forth the Saviour to the world. Her faith in the Lord was submissive and yielding. Like Mary, every humble and submissive soul will rejoice in the worship of the Lord. True and joyful worship flows out of believing and obedient souls.

 

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Pilgrims of the Holy Word in a Hostile World

Sermon Text: Psalm 119:105–120
Speaker: Pastor Prabhudas Koshy
Date: 30th November 2025

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Giving as Partnership in the Gospel

In Paul’s letter to the Philippians, the passage in Philippians 4:15-18 contains some of the warmest and most personal reflections he ever wrote. Paul was imprisoned in Rome. He had no income, no means of sustaining himself, and no ability to travel or work. Yet in his confinement, he received a gift from the believers at Philippi. From the earliest days of their faith, these Christians willingly committed themselves to supporting Paul’s ministry, both in prayer and through financial giving. In response to their generosity, Paul gives one of the clearest biblical teachings on Christian generosity as Gospel partnership.

Giving Is Fellowship in the Gospel

“No church communicated with me as concerning giving and receiving, but ye only” (v. 15b). The key word Paul uses here is “communicated”. In the original Greek, the word is koinonia, the same word translated elsewhere in the New Testament as “fellowship”, “sharing”, and “partnership”.

Paul is saying, “No church entered into real partnership with me in giving and receiving; no church shared the burden and the blessing, except you Philippians.” Their giving was not merely an act of kindness; it was participation in the work of the Gospel. They were not spectators observing a missionary from a distance; they were partners standing beside him “in the trenches”.

No other church entered into partnership with Paul in the matter of “giving and receiving”. The expression “giving and receiving” comes from business language, and it carries the sense of “credit” and “debit”. This suggests that Paul was a faithful steward who carefully tracked the gifts he received and how they were used. Together, they shared in the same account before God. 

This reveals a foundational truth for the church: financial giving is an act of fellowship. It is a declaration that “we are in this work together”! We may not all preach like Paul, travel like Paul, or suffer as Paul did, but through giving we share in the same labour and the same eternal reward. In a world where money divides people, Paul teaches that money consecrated to God unites believers in mission. Faithful Christian giving creates Gospel fellowship.

Giving Is Practical Support for the Ministry

“For even in Thessalonica ye sent once and again unto my necessity” (v. 16). Paul now moves from principle to example. He reminds them that their partnership was not occasional or symbolic; it was practical and consistent. Even before he departed from Macedonia, the Philippians were supporting him, and during his ministry in Thessalonica, they repeatedly sent assistance to meet his needs. Their generosity, coupled with Paul’s devoted labour, served to further the work of the Gospel.

Their giving was timely. Paul reminds the Philippians that their support began “in the beginning of the gospel” (v. 15a), that is, from the very moment the church was founded under his ministry (cf. Acts 16). When Lydia and the jailer came to faith, and when that small group of believers formed the first church on European soil, generosity was woven into their spiritual life. From the earliest days of their Christian walk, they instinctively responded to the grace of God with open hearts and open hands. 

New believers often struggle to understand the foundations of faith, yet the Philippians embraced the privilege of Gospel partnership from the start. They recognised that supporting Paul was not a burden, but an opportunity to participate in God’s work beyond their own city. When Paul moved on to Thessalonica, they did not forget him; they sent help “once and again unto my necessity” (v. 16). From the very beginning, they saw themselves not merely as recipients of ministry, but also as active co-labourers in the spread of the Gospel.

Their giving was repeated. “… in Thessalonica ye sent once and again” (v. 16a) They did not give one emotional gift and stop; their generosity continued. True Gospel partnership is steady, deliberate, and enduring.

Their giving met real needs. Paul says their support was “unto my necessity” (v. 16b). This was not luxury; it was survival. Ministry requires resources, such as food, shelter, transportation, materials, and assistance. Paul’s calling and mission demanded travel, teaching, writing, and physical endurance, but for such work to continue, many needs must be met. 

This principle remains unchanged. Every Gospel ministry, whether it be pastoral work, missions, evangelism, discipleship, benevolence, or outreach, requires financial and physical means. To thrive in the Gospel ministry, the church needs to address physical realities. The Philippians understood this deeply, and they responded willingly.

Giving Is Fruit Added to the Giver’s Account

“Not because I desire a gift: but I desire fruit that may abound to your account” (v. 17). Here, Paul reveals his pastoral heart with remarkable clarity. He is in effect saying, “I am not asking for money because I want money.” Instead his exhortation to them is, “I want you to experience the spiritual fruit and eternal reward that comes from generosity.” Paul refuses to be seen as a beggar seeking relief. Rather, he is a shepherd seeking their growth. He does not emphasise the gift given, but the benefit to the giver.

Giving produces fruit in the giver. Generosity is a mark of grace (2 Cor. 8:1). It strengthens faith. It cultivates joy. It enlarges love for others. It eliminates greed and selfishness. It draws the believer to be Christ-like in giving. Every time a believer gives, something grows in his soul.

Giving stores up eternal treasure. Paul uses the language of a heavenly account: “I desire fruit that may abound to your account.” Jesus taught the same principle: “lay up for yourselves treasures in heaven” (Matt 6:20). Souls saved, churches planted, Scripture written, disciples strengthened through Paul, were “fruits” that abounded to their account.

Giving brings God’s approval. Paul later says their gift was: “an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God” (v. 18b). Thus, giving is worship. It is an offering laid on the altar of gratitude, devotion, and love. God is honoured when His people support His work.

Applying This to Our Present Ministry Needs

The Lord has graciously enabled Gethsemane BPC (including GBWL) to abound in His work, both near and far. As a result, our monthly ministry expenses have risen to nearly S$150,000. Beyond local rentals, staff support and regular ministry needs (such as BWMM, GBI and TGCM), a significant portion is devoted to mission work worldwide. To continue running our ministries effectively and to sustain the Gospel missions entrusted to us, we ask that the congregation prayerfully participate through generous and sacrificial giving.

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John 10:30

READ:

John 10:30

30 I and my Father are one.

EXHORTATION:

Christ here proclaims His oneness with the Father. Some have argued that these words of Christ are only with reference to the mutual interest of the Father and Christ concerning the protection of the redeemed people. Their reason for such an insistence is that Jesus was instructing the people that He would give them eternal life and that they would never perish. However, they have failed to take into consideration that Christ had also spoken of His and the Father’s great power to protect His people. Now consider Jesus’ actual words: “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand” (John 10:28-29). Concerning the protection that both of them would give His people, Christ has said that “neither shall any man pluck them out of my (i.e. Christ’s) hand” (v. 28) nor the “Father’s hand” (v. 29). Both are depicted as omnipotent, and as the unconquerable defence of the redeemed. The common objective of the Father and Christ concerning the protection of the redeemed is based on their omnipotence.

Furthermore, we also note that immediately after Jesus had declared His oneness with the Father, the Jews took up stones to mete out punishment to Him for what they deemed to be blasphemy, for they understood Him as affirming His equality with God (John 10:31, 33). They said to Him, “… we stone thee … for blasphemy; and because that thou, being a man, makest thyself God.” The Jews had no doubt that Jesus was affirming that He was God. Jesus did not deny their perception of His words concerning His oneness with the Father. Christ soon made yet another assertion of His equality with the Father – “If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him” (vv. 37-38).

Here Christ is claiming absolute equality with the Father. All of the divine perfections of the Father are also found in Christ, the First and Second Persons of the Godhead respectively. Not one aspect of Christ’s divine nature dimmed in its perfect splendour and majesty. Christ is not the Father but the Son. Yet, in the glorious mystery of the Triune Godhead, the Father and the Son are one in essence, nature and purpose! They are one in all that are essential to the Godhead, and yet two distinct Persons.

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Isaiah 45:6b

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Isaiah 45:6b

6b I am the LORD, and there is none else.

EXHORTATION:

Through the prophet Isaiah, the LORD declares Himself as the Supreme Sovereign who has no match or equal anywhere. He is the undisputed King. Even the new mighty king Cyrus of Persia, who would crush and conquer the might of great Babylon, would serve the LORD. Irrespective of his exploits and subjugation of the world’s powerful kings and princes, Cyrus would be under the LORD’s dominion (cf. Isaiah 44:28; 45:1-4). Cyrus would act just as God commanded him. The sway that the LORD would have over Cyrus and all his political and military activities, provides irrefutable proof of the LORD’s total domination and incomparable might and glory. The LORD would use Cyrus as His instrument to accomplish His purposes concerning the Jews and the city of Jerusalem. Hence, the LORD’s assertion, “I am the LORD”, denotes His sovereignty as incontestable and never-diminishing. This statement is not a mere identification of His name, but a revelation of His greatness and sovereignty. As it is written in Psalm 95:3, “For the LORD is a great God, and a great King above all gods.” To all God’s servants, the name “the LORD” (or Jehovah) means that He is the Almighty God. So the psalmist said, “For I know that the LORD is great, and that our Lord is above all gods” (Psalm 135:5). The assertion, “I am the LORD”, means that the LORD God is sovereign above all and all else are under His feet.

The assertion, “I am the LORD”, also affirms His self-existence and unchanging nature. In Isaiah 44:6, God, who is “the LORD the King of Israel, and his redeemer the LORD of hosts”, declares: “I am the first, and I am the last; and beside me there is no God.” In Malachi 3:6, the LORD affirms, “For I am the LORD, I change not”. His unchanging commitment to His people is often avowed by the declaration, “I am the LORD your God” (cf. Exodus 6:7; Leviticus 18:2, 4; Deuteronomy 29:6; Ezekiel 20:5, 7, 19, 20).

The proclamation, “I am the LORD”, also refutes all ideas of the existence of other gods, hence His unequivocal statement: “there is none else.” In Isaiah 45 and 46, the LORD has iterated seven times that there is none else besides Him (Isaiah 45:5, 6, 14, 18, 21, 22; 46:9), as a warning to the Jews of Isaiah’s day who went after the idols of the surrounding heathen nations. The name “the LORD” (or Jehovah) must evoke in us faith, love, reverence, submission, worship, obedience and allegiance to Him. We must flee all forms of idolatry and yield only to the LORD.

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Isaiah 45:6a

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Isaiah 45:6a

6a That they may know from the rising of the sun, and from the west, that there is none beside me.

EXHORTATION:

The LORD had just declared through Isaiah that He would raise a heathen king, Cyrus, who would let the Jews (being in captivity for seventy years) return to Jerusalem to rebuild it (Isaiah 44:28; 45:1-4). Cyrus was not yet even born when the LORD foretold (through Isaiah) about his rise to great power and wealth, and also how he would authorise the return of the Jews and the rebuilding of Jerusalem. It was about 150 years before Cyrus was born that those prophecies concerning him were declared by Isaiah.

Those prophecies about Cyrus were of a peculiar nature, as the LORD would use a heathen king to accomplish His purposes concerning His people, Israel. Ezra 1:1-2 records, “Now in the first year of Cyrus king of Persia, ... the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.” Thus we see God’s sovereign power over all men – even over His powerful enemies – clearly demonstrated here. No man is beyond the control of our great God.

Having declared what He would accomplish through Cyrus, the LORD mentioned as one of His purposes for using a heathen king – “That they may know from the rising of the sun, and from the west, that there is none beside me.” People from the east (“from the rising of the sun”) and the west shall know that there is no other God except the LORD God of Israel, who has revealed Himself in His Word. Through God’s acts of chastisement, restoration and renewal of Israel, as well as through all that had happened and will happen to present-day Israel (including its wars, catastrophes and final restoration), the world would know that the LORD God of Israel alone is God and there is none else. Though the LORD was not universally acknowledged in Cyrus’ day, He will be eventually (cf. Philippians 2:10-11). Seven times in Isaiah 45 and 46, the LORD declared that “there is none beside me” (Isaiah 45:5, 6, 14, 18, 21, 22; 46:9), to drive home the point that He alone is God while all else are fictitious deities. In a world filled with idolatry and polytheism, it is truly amazing that the LORD says that the world would know that He alone is God. Let us preach the Gospel, that more and more people may know the LORD as the only God.

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Psalm 100:3b

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Psalm 100:3b

3b We are his people, and the sheep of his pasture.

EXHORTATION:

Israel was called by God to be “his people”. All genuine Israelites could say, “we are his people”. God has so often referred to Israel as “my people” (cf. Exodus 3:7, 10; 5:1; 2 Samuel 3:18; Psalm 81:8). Likewise, in these days, God has called us (who are not of Israel) through the Lord Jesus Christ to be His people. In 2 Corinthians 6:16, we read: “For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.” Again in Titus 2:14, we read that Christ “gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

How great indeed is God’s grace towards us, that we can say: “we are his people”! Though we were once alienated from God, His grace has received us as “his people.” 1 Peter 2:9-10 declares, “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.” Truly, it is a very great honour which God has bestowed upon us, that we can boldly say: “we are his people”.

Since He has received us as His people, He will also care for us as “the sheep of his pasture”. Psalm 95:7 records thus, “For he is our God; and we are the people of his pasture, and the sheep of his hand.” The LORD will take care of His people as tenderly as a shepherd cares for his sheep. “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young” (Isaiah 40:11). The LORD will see to all our needs, and guide us every step of the way.

God’s people must acknowledge that they are not self-made individuals. Rather, God has created and redeemed them and He now nourishes and nurtures them daily. We are what we are because of the LORD’s gracious provisions and guidance. So, like the sheep that gather around their shepherd, let us commit ourselves to the LORD, our gracious and loving Shepherd, with grateful hearts. Let us say to our God, “So we thy people and sheep of thy pasture will give thee thanks for ever” (Psalm 79:13).

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Psalm 100:3a

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Psalm 100:3a

3a Know ye that the LORD he is God: it is he that hath made us, and not we ourselves.

EXHORTATION:

Biblical religion is knowledge-based; it is based, in particular, on the knowledge of the living and true God. True worship never occurs without the knowledge that the LORD is God. False ideas of God lead to idolatry and superstitions. Hence, the admonition to all is: “Know ye that the LORD he is God”. The name “the LORD” in Hebrew is “Yehowah”, which is transliterated into English as Jehovah. This name of God appears 6,518 times in the Hebrew Old Testament Scriptures. In the King James Bible, “Yehowah” is translated as “LORD” 6,510 times, “GOD” four times, and “JEHOVAH” four times. It has never been used to refer to any other god or person in the Bible. The LORD is God in the fullest, most absolute and most exclusive sense.

Yehowah” denotes the self-existence of God (cf. Exodus 3:13-15). The LORD is the eternal God. He is without beginning and end. He is also our Creator. It is the LORD who “hath made us, and not we ourselves”. Hence, we must know that there is no God besides the LORD. Unto Israel, it was declared through Moses, “Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him … Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else” (Deuteronomy 4:35, 39). Likewise, the prophet Jeremiah declared, “But the LORD is the true God, he is the living God, and an everlasting king” (Jeremiah 10:10). It is repeatedly asserted that the LORD of Israel (who has revealed Himself in the Scriptures) alone is God (cf. Joshua 22:30; 1 Kings 8:60; 18:39; 2 Kings 19:19; Isaiah 44:6, 8, 24; 45:5-6, 22; Hosea 13:4; Joel 2:27; John 17:3; Acts 17:23-24).

Every worshipper must acknowledge and confess that the LORD alone is God. Even more, they must seek to know Him more and more with great wonder, thankfulness and reverence. God’s people have been instructed: “Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deuteronomy 7:9). Through the prophet Hosea, the LORD also said that He desired “the knowledge of God more than burnt offerings” (Hosea 6:6). We must know the LORD and prove our knowledge of Him by our faith, obedience, zeal and love towards Him.

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