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READ:

Psalm 25:11

¹¹ For thy name's sake, O LORD, pardon mine iniquity; for it is great.

EXHORTATION:

These words of David’s prayer for forgiveness shows how deeply disturbed in his heart he was because of the reality of sin and its guilt in his life. Every man who is aware of God’s awesome holiness will always be deeply conscious of his own sinful nature, as he constantly yields himself to love and serve God. He knows that he is not worthy of even appearing before God, let alone being His servant to carry out His holy will.

David was often very conscious of his sins and he mentioned his unworthiness many times in his psalms. Earlier in this psalm, he prayed, “Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness’ sake, O LORD” (v. 7). In Psalm 69:5, he cried out, “O God, thou knowest my foolishness; and my sins are not hid from thee.” In Psalm 51:9, he pleaded, “Hide thy face from my sins, and blot out all mine iniquities.” David not only acknowledged his sins and unworthiness, but he also implored the Lord to forgive and cleanse him. For instance, in Psalm 19:12, he beseeched the Lord, saying, “Who can understand his errors? cleanse thou me from secret faults.”

David also acknowledged before the LORD that pardon of his sins is entirely a matter subject to the glory of His “name”. The term “name” here refers to all that God is, even His sovereignty, divine will, attributes and works. Our plea for God’s pardon should always be based on God’s great mercy and faithfulness to keep all His promises, including His promise to forgive the sins of those who come to Him in repentance and faith. Our plea for pardon, salvation and sanctification must never be based on the merit of our feelings, nature or actions. As Paul said in Romans 9:16, “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.”

God forgives us based on His own goodness, mercy and faithfulness, and for the honour of His name. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Genuine faith depends not on one’s own merit, but on the goodness and grace of God. Even when we repent of our sins, we know that we are prone to sin again. We simply cannot depend on our powers to seek His forgiveness. Oh, how thankful we ought to be that our forgiveness and salvation flow from the infinite depths of His perfections!

READ:

Revelation 3:19

¹⁹ As many as I love, I rebuke and chasten: be zealous therefore, and repent.

EXHORTATION:

When Christ rebuked the church in Laodicea with stern and severe words, He wanted them to know that it was His love for them that resulted in such sharp words of rebuke – “As many as I love, I rebuke and chasten”. To rebuke one’s sins is not to find fault or being unjustly captious. Nor is it hypocritical nitpicking in an impatient, bitter, retaliatory spirit. Its actual intent is not to destroy a good person or action. It is the setting of sin clearly and convincingly before the mind and conscience of the erring person to convict and to turn him to the path of righteousness. It springs from nothing but pure love of a person when he sees someone whom he loves errs in his ways, which is exactly what Christ did to the erring Laodiceans.

If need be, the Lord will also “chasten” His people. The word “chasten” describes acts of discipline, correction and corporeal punishment to change one’s sinful and unwise behaviour. The Lord’s chastening can be an unpleasant and painful experience for erring Christians. Nevertheless, it is not to be confused with the wrath or the ultimate judgment of God. Its purpose is to correct and restore us to the ways of truth and holiness. It is done with love like that of a parent, who applies the rod of correction on his erring child. “My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Hebrews 12:5-7).

One chastened servant of God confesses in Psalm 118:18, “The LORD hath chastened me sore: but he hath not given me over unto death.” Hebrews 12:11 says, “Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” The purpose of painful chastising is to lead the erring believers to repentance and to restore them to God’s blessing (cf. Jeremiah 31:18-19; Psalm 94:12). The Lord’s love for His people requires that they quickly quit the sins which they had embraced; hence His injunction to the Laodicean Christians: “be zealous therefore, and repent.” Dearly beloved, no more hesitating! Rather, be wholehearted and earnest to turn to God from our sins. The Lord desires us to come to Him in repentance, humility and commitment to do His unerring will.

READ:

Revelation 2:16

¹⁶ Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

EXHORTATION:

The Lord pronounced these words of threat against the church in Pergamos. He was displeased with their lack of doctrinal and moral integrity. He reproved that church, saying, “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate” (vv. 14-15). Being plagued with the heinous sins of fornication and heresies, their immediate repentance was a great necessity.

Thus, the Lord required them to “repent”. Repentance is the first act of souls who return to God from sin. By repenting, they acknowledge that they have erred and that they are truly sorry for their errors. It also demonstrates their willingness to separate from their sins. They then thereby yield themselves to holy living and to pleasing their Saviour and Lord, which are the signs and first endeavours of truly repented hearts. Yet, some adamantly refuse to repent while some others hesitate to repent quickly, citing that they have both time and grace available to them to repent. Delaying repentance could further harden their hearts, and the wrath of the Lord will come upon them when they least expect it. It is utterly foolish to delay repentance, especially in the light of the Lord’s unmistakable warning: “I will come unto thee quickly, and will fight against them”!

The Lord’s words, “I will come unto thee quickly”, warn the unrepentant people of the church that He will come against them in imminent judgment to deal with them for their unabashed continuance in sin. It also denotes that He is all set to deal with them. It is a forgone conclusion that the Lord will deal with the unrepentant at the time of His choice. This is not a reference to the final judgment at the Lord’s return, but to a judgment that He will bring upon a disobedient church or people at any imminent moment that He decides. He says that He “will fight against them with the sword of my mouth.” He will fight them with the double-edged sword that proceeds from His mouth. His Word will be against them. He will not only reprimand them, but will also by His Word announce and seal their eternal destiny.

READ:

Revelation 2:4

⁴ Nevertheless I have somewhat against thee, because thou hast left thy first love.

EXHORTATION:

The Lord Jesus Christ has just commended the church in Ephesus for several of her good deeds, such as her “works”, “labour”, “patience”, as well as her vigilance, discernment, separation from those who are “evil”, and fake “apostles” (v. 2). They were also commended for their “patience” (v. 3). Having credited them with the good they possessed and exhibited, the Lord now chides them for their spiritual declension.

The Lord has a deep, profound personal interest in the affairs of the church, for He is her Saviour, Bridegroom, Shepherd, Head, Lord and King. Furthermore, He has perfect knowledge of even the minutest thing that the church does. The Lord has taken notice of the church’s diminishing piety. He observes what is amiss, and faithfully reproves her for it.

Our Lord Jesus, as an impartial and the most holy Judge, takes notice of both the good and the bad in us. Let us not ever imagine that the Lord has not detected our drifting. Though we may have done much good, the Lord takes note with displeasure what is amiss in our hearts. All our good works will not serve as a cover for our spiritual rottenness. He will not approve of our backslidden condition.

The sin that Christ charged the Ephesus church with was their decay and declension in holy love and zeal. He chided her: “thou hast left thy first love”. He was not saying that she has left and forsaken Christ as the object of her love, but that she has lost the fervour and zeal of her love which she has first demonstrated. He will definitely rebuke and chastise us for our failure to love Him wholeheartedly.

The decline in enthusiasm in Christians’ love for their loving Lord and His kingdom is a prevalent spiritual malady in the church. Many begin their Christian life with great warmth of affection towards Christ, His Word, His church, His work, prayer, worship, holiness and heaven. However, their lively affections soon abate and cool off, grieving the Lord deeply. Christ is very displeased with His people who grow remiss and cold towards Him. If we are in such a condition of diminishing love for Christ, let us turn towards Him with deep contrition of soul to love Him with all our heart, mind and strength. Let us seek His help at once to retain our ardour for our loving Saviour and Lord.

READ:

Hebrews 10:23

²³ Let us hold fast the profession of our faith without wavering; (for he is faithful that promised).

EXHORTATION:

The early Jewish Christians were under much pressure to give up their faith in Christ. It is apparent that the people to whom this epistle was written were under persecution (cf. Hebrews 12:4-15). They were also in great danger of being apostatised by the Judaizers and other early false teachers. The epistle taught the Hebrew Christians why they should not go back to the rituals of the old covenant, as Christ has fulfilled them all as their perfect High Priest and unblemished Lamb of God. Considering the hostility and enormous pressure that they were subjected to, the apostle exhorted them to hold fast the profession of their faith.

The Greek word for “profession” (homología) literally means “confession” or “saying the same thing”. The Greek word translated “faith” (elpídos) emphasises the hopeful or confident nature of our faith. We ought to speak boldly and assuredly of our faith. So, the exhortation to us Christians is that we ought to “hold fast” the profession of our faith. We should continually acknowledge and confess our solemn faith in Christ.

We Christians must lay hold of Christ and never let go (not even in the slightest) of our faith in Him. We are urged to hold firmly to the faith that we profess. We are also exhorted to be “without wavering”. Regardless of the attempts by the opponents of the Gospel of Christ (be they persecutors or false teachers), we must remain unswerving in our faith. Let not our faith be shaken by opposition, trials or false teachings!

The solemn profession of our Christian faith is not just an initial confession that we make, but also the way we continue in it by words and actions. The confession of our faith must be maintained all through our lives, regardless of difficulties and hindrances. We cannot halt, but must always progress in the profession of our faith. Many make a “confession of faith”, but fail to “hold fast” the same. It is easy for someone to avow that he is a Christian, but it is most difficult indeed to live the life of one.

We are given an additional encouragement (in parenthesis) to hold fast our profession of faith, i.e. the fact that He who has promised us salvation and blessings is faithful. God, who has promised eternal life to us, is faithful to all that He has said. Since God is so faithful to us, we ought to be faithful to Him.

READ:

Hebrews 10:19

¹⁹ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus.

EXHORTATION:

The believers have some very great privileges and rights as a people whose sins are remitted through the blood of Jesus Christ. One of their great privileges is discussed in the verse for today’s meditation – it is the boldness that they can have to enter into the holiest.

The word “holiest” here is taken from the “Holy of holies” in the temple (cf. Hebrews 9:3). However, it is here applied to heaven. The “holiest” of the temple was an earthly emblem of heaven. The entrance into the Most Holy Place was forbidden to all but the Jewish high priest once a year. The high priest entered the Holy of holies with the blood of bullocks and of rams. Hebrews 9:7 says, “But into the second (i.e. the Holy of holies) went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people”.

But Jesus Christ, by the shedding of His own blood on the cross, has procured our access to heaven. Christ, our Saviour, was the perfect, unblemished Lamb that God had prepared to take away our sins. His shed blood has become the means by which we have access to God. Hence, the access to the real “Holy of holies” (i.e. heaven) is now granted to all whose sins are remitted by the blood of Christ, who is the perfect Lamb of God.

All those who have believed on Christ and His atoning blood that He shed on the cross, can now have “boldness to enter into the holiest”. The Greek word for “boldness” (parr?sía) here denotes freedom or confidence, particularly in speaking. The “boldness to enter into the holiest” is not just about the Christian’s going to heaven at death or at the return of the Lord, it is also about our present access to God to offer our prayers and worship by faith. Under the old covenant, the Israelites were prevented from drawing nigh unto the Holy of holies to offer their worship and prayers. Even the Levites who served as priests of the temple were barred from the Holy of holies. But now the right has been accorded unto all who trust in Christ’s atoning sacrifice to draw near unto His throne with their prayers and worship. We are admitted into a far nobler “Holy of holies” – the presence of God Himself – than that from which ancient Israel was excluded. “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:16).

READ:

1 Corinthians 15:53

⁵³ For this corruptible must put on incorruption, and this mortal must put on immortality.

EXHORTATION:

A total change or re-making of our present earthly body is necessary before we enter heaven, whether by death and subsequent resurrection or by being taken up instantaneously during the Rapture of all the saints who are still alive at Christ’s second coming. A great change before we enter heaven is clearly taught in Scripture – “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Corinthians 15:52).

We are told of a great contrast between what we are now and what we will be. Concerning the change, the apostle Paul says: “For this corruptible must put on incorruption”. Like putting on a new garment, the soul must be clothed with a new body. The Lord will furnish us with a body that will not corrupt, unlike our present earthly body which is corruptible.

In this verse and the next, the apostle used the same Greek word for “put on” four times. He wrote, “For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (vv. 53-54).

This great change is necessary because “flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (v. 50). Our present earthly bodies, which are liable to disease, pain and death, are composed of decaying particles. Hence they are not suitable for a life that is eternal in heaven. We must cease to be corruptible and mortal. Our bodies must become incorruptible and immortal, no less!

In death, our corruptible body is stripped off in order that we may be “clothed” with an incorruptible, immortal body on the day of resurrection at the coming of Christ. Death then is a mere “unclothing” of our present body. Soon, at Christ’s coming, our souls shall be “clothed” with a glorious, celestial, immortal body! The righteous who remain alive till the coming of Christ, shall be at once changed (as Enoch and Elijah were), with incorruption and immortality. The Lord “shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Philippians 3:21).

Christian hospitality is a command woven into the life and ministry of the early church. In an age when travel was slow and dangerous, when inns were scarce or unsafe, and when travelling Christians and missionaries depended entirely on the good will of churches, Scripture repeatedly urges believers to open their homes and hearts to those who serve the Gospel abroad. Today, as brethren visit from foreign mission stations, this call remains as compelling and joyful as ever.

A Commanded Virtue: “Be not forgetful to entertain strangers”

The writer of Hebrews exhorts believers, “Be not forgetful to entertain strangers” (Heb. 13:2).   The word “strangers” often refers to travelling believers, including itinerant ministers and missionaries. Hospitality is not optional; it must not be forgotten or neglected. Why? Because, as the verse continues, such acts have sometimes unknowingly entertained angels unawares, revealing how greatly God values such hospitality.

Paul likewise instructs, “Distributing to the necessity of saints; given to hospitality” (Rom. 12:13). The phrase, “given to hospitality”, means pursuing it, chasing after opportunities to show Christian charity to God’s people who come to our midst. The early Christians were not passive in this virtue; they actively sought to refresh the brethren.

Peter adds, “Use hospitality one to another without grudging” (1 Pet. 4:9). Hospitality is not to be extended with a reluctant or burdensome attitude, but in a cheerful, willing, and loving manner.

These commands reveal that hospitality is part of the Christian’s conduct, and it reflects God’s love and provision in Christ for His saints.

Supporting Missionaries: “Bring (them) forward on their journey after a godly sort”

The apostle John provides one of the clearest instructions on missions-oriented hospitality in Scripture. Writing to Gaius, he says: “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well” (3 John 5–6).

Here we see that Gaius showed hospitality to visiting brethren, though they were not personally known to him. John praises him and urges continued generosity: “Bring them forward on their journey.”

In the apostolic days, “bring them forward” meant supplying necessary things, such as food, lodging, provisions, financial support, prayer, and encouragement. John calls such hospitality “a godly sort”, one fully pleasing to God.

He explains the reason: “Because that for his name’s sake they went forth, taking nothing of the Gentiles” (3 John 7). Missionaries did not solicit unbelievers for aid; they relied on the church. Therefore, welcoming them was not merely kindness; it was a vital Gospel partnership.

John concludes: “We therefore ought to receive such, that we might be fellowhelpers to the truth” (v. 8). When believers welcome, support, and refresh missionaries, they become “fellowhelpers”, co-workers in the truth. Their hospitality becomes part of the mission itself.

More New Testament Examples of Missionary Hospitality

• Lydia of Philippi (Acts 16:15): After her conversion, Lydia urged Paul and his companions, “If ye have judged me to be faithful to the Lord, come into my house, and abide there.” Her home became the first headquarters of the Gospel mission in Philippi. Hospitality flowed from her transformed heart.
• The Philippian Church (Phil. 4:15–18): Though far from affluent, the Philippians repeatedly supported Paul during his travels and imprisonments. Paul calls their support “an odour of a sweet smell … wellpleasing to God”. Their generosity was itself an offering to the Lord.
• Aquila and Priscilla (Acts 18:1–3; Rom. 16:3–5): This couple opened their home to Paul, working alongside him and hosting a church within their house. Their home was a sanctuary for missionary labour.
• The Christians of Tyre and Caesarea (Acts 21:4, 8): Believers took Paul in, provided him lodging, and cared for him on his journey towards Jerusalem. Their hospitality refreshed the Lord’s servant in the midst of his hardship. These examples demonstrate that the church has always been a refuge and support base for travelling Gospel workers.

Why Hospitality to Visiting Missionaries Matters Today

• It expresses love for Christ’s servants: “Whosoever shall receive one of such children in my name, receiveth me” (Mark 9:37).
• It strengthens weary Christians: Missionaries often arrive tired, lonely, weary or spiritually burdened. Loving hospitality refreshes their souls.
• It extends the communion of saints to the global church: Hospitality helps visiting believers feel at home, breaks down cultural barriers, and reminds us with joy that we are one body in Christ.
• It helps to participate in the Great Commission: Those who welcome missionaries share in their fruit (cf. Matt. 10:41).
• It fulfils God’s purposes and glorifies Him: God, who commanded it, delights in it (cf. Phil. 4:15–18).

Let us be a church that joyfully welcomes faithful servants, and honours those who labour for Christ, following Paul’s exhortation – “Receive him therefore in the Lord with all gladness; and hold such in reputation” (Phil. 2:29).

Sermon Text: Psalm 119:121–136
Speaker: Pastor Prabhudas Koshy
Date: 7th December 2025

READ:

1 Corinthians 15:58b

^58b Forasmuch as ye know that your labour is not in vain in the Lord.

EXHORTATION:

Paul made this statement as an encouragement for all who would give of themselves to always abound in the work of the Lord (v. 58a). The work of the Lord is the Christian’s “labour”. The Greek word that Paul used for “labour” (kópos) denotes trouble and vexation. Indeed, serving the Lord often would require wearying effort from His servants. It is laborious in various aspects, such as the enormity and scope of the work, the diligence and exactness required, the hostile circumstances involved, and so on.

The apostle Paul knew how laborious the work of the Lord could be. In 2 Corinthians 11:23-30, he highlighted his labours for Christ. He wrote, “Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern mine infirmities.”

Even though the servant of the LORD has to endure such intense hardships, he is assured that his labour is “not in vain”. No real work for the Lord is in vain. Because of the hardships, one might be tempted to think that one has failed to be effective in the Lord’s work. Yet, because we are co-labourers with God, He will accomplish all His good purposes through us. Moreover, as we endure hardships in our labour for the Lord, our own character is being conformed to the Lord’s, others are blessed by our efforts in the Lord, and the Lord also is magnified. The resurrection day will prove the full measure of the fruit of our labour for our Master. “For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Hebrews 6:10). Truly, “every man shall receive his own reward according to his own labour” (1 Corinthians 3:8b).