Sermon Text: Psalm 119:105–120
Speaker: Pastor Prabhudas Koshy
Date: 30th November 2025
Sermon Text: Psalm 119:105–120
Speaker: Pastor Prabhudas Koshy
Date: 30th November 2025
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.
“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.
“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.
“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.
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.
John 10:30
30 I and my Father are one.
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.
Isaiah 45:6b
6b I am the LORD, and there is none else.
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.
Isaiah 45:6a
6a That they may know from the rising of the sun, and from the west, that there is none beside me.
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.
Psalm 100:3b
3b We are his people, and the sheep of his pasture.
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).
Psalm 100:3a
3a Know ye that the LORD he is God: it is he that hath made us, and not we ourselves.
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.
Psalm 46:10
10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.
The psalmist was speaking about the heathen nations that rage against God’s people (Israel) in vain. Their rage was utterly crushed by “the LORD of hosts”. The LORD had overthrown the foes of His people, and had prevented them from utterly destroying His people.
The LORD, who is the Mighty Conqueror, wants His people to “be still, and know that I am God”. It is very important that we hush our tumultuous hearts, suppress all the passions of our hearts and restrain our minds from wandering thoughts. We must cease from fear, anxiety, bitterness, boastfulness and all other kinds of frenzied activity that distract us from fully focusing on God and His mighty acts. Even amidst the commotion of war, God’s people should quietly wait on God to work for them.
David’s words in the battle against the Philistine giant, Goliath, are illustrative of the stillness we must have in our hearts – “And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD’s, and he will give you into our hands” (1 Samuel 17:47). When we are embattled, we must quietly and firmly acknowledge in our hearts that “The horse is prepared against the day of battle: but safety is of the LORD” (Proverbs 21:31).
Moreover, before the presence of the LORD, everyone ought to quieten his heart and contemplate the mighty work which the LORD has done for the defence and deliverance of His people. The stillness intimated here is not that of indifference, indolence or dejection, but of humility, faith, meditation and thanksgiving. Before the presence of our great God, we must maintain a holy silence of submission and worship. “Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation” (Zechariah 2:13). We must make every effort to acknowledge and praise God for the work He has accomplished to protect and deliver us.
The LORD also declares in the hearts of His people that “I will be exalted among the heathen, I will be exalted in the earth”, to His great glory. His mighty acts will draw praise even from the heathen. They will know that their idols are nothing and will exalt the LORD’s name above all else. Then one day, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Revelation 11:15).
Psalm 4:4
4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
Man’s experience on earth is such that committing sin is more common than refraining from it. At every provocation or temptation, man finds himself easily in the sway of sin, unless he guards himself with God’s help. In fact, even without any external provocation or temptation, man is found gravitating towards sin. So, the counsel by David is a crucial one to us all. David’s admonition to everyone is: “Stand in awe, and sin not”.
The Hebrew word translated as “stand in awe” carries the idea of trembling within. Some have translated it as “be angry”, suggesting that Paul had taken his admonition in Ephesians 4:26 – “Be ye angry, and sin not” – from David’s words. There may be some truth in that. David was here addressing men who were trying to discredit him with their vain words and lies (cf. v. 2). His counsel to those restless men was to “stand in awe”, that they might abstain from sinning. They ought to tremble with godly fear regarding their sinful conduct and its consequences. Their hearts must be stirred against their sins.
We must heed David’s counsel so as to prevent ourselves from sinning foolishly. Let there be always a fear and dread upon our minds, which arise from a sense of divine holiness and justice against sin. There is no greater prevention against sin than a due sense of the presence of the Almighty God who “is angry with the wicked every day” (Psalm 7:11). If we nurture and maintain a holy reverence for our sovereign God’s glory, and a holy dread of His wrath and curse, we will not dare to provoke Him with our sinful conduct. Let us be “tremblers” rather than “triflers” before God.
David’s next advice against sin is to “commune with your own heart upon your bed, and be still”. The proper attitude of awe ought to be nurtured by communing with our own hearts. Teaching ourselves how to think and act in a way that would rid our lives of all sinful conduct is a solemn duty we should not neglect. We must take time to look into our hearts to watch out for any seed of sin germinating within us. We must search our hearts to uncover and remove the roots of our misdeeds, as well as teach our hearts the godly ways in which we ought to walk. To truly nurture our hearts, we must find a place and a time of quietness, hence the need to retire into our chamber (“bed”) and examine our hearts before the LORD.
In Ephesians 4, the apostle Paul describes what a transformed Christian life looks like, one in which old sinful patterns are put off and new godly habits are put on. Among the many areas he addresses, Paul speaks pointedly on the matter of personal integrity: “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth” (Eph. 4:28). In this short verse, God confronts our past, and commands our present and future. He calls us away from wrongdoing, into diligent labour, and towards generous living. This verse shows us the essence of a Christian’s life of integrity.
Paul begins with a clear command: “Let him that stole steal no more”. The Greek construction behind the word “stole” indicates a repeated or ongoing action, and thus refers to one who used to steal. Whether stealing was a settled habit or an occasional act, the instruction is emphatic: once a person is in Christ, he must abandon theft entirely!
Jesus teaches that “thefts” arise from the sinful heart (Matt. 15:18–19). Stealing is not merely a social offence; it is a spiritual malady. It is one of the sins that, if unrepented, marks a person as outside the kingdom of God (1 Cor. 6:9–10). Scripture consistently teaches God’s people against theft. The eighth commandment, “Thou shalt not steal”, appears repeatedly in the Law (Ex. 20:15; Lev. 19:11; Deut. 5:19), and is affirmed by both Jesus (Mark 10:19) and Paul (Rom. 13:9). To steal is to rebel against God’s command and to injure fellow men.
Stealing, however, takes many shapes. It is not limited to breaking into homes or taking items from shops. In our modern society, theft hides behind more respectable forms, such as cheating on taxes, misusing time at work, inflating expenses, manipulating business deals, refusing to pay debts, withholding fair wages, plagiarising, violating copyright, or acquiring wealth at another’s expense. Even neglecting to give tithes and offerings, what belongs to God, is a form of robbing Him (cf. Mal. 3:8).
The Christian must not only avoid these sins, but must also refuse to admire or imitate people who enrich themselves by dishonest means. Many fall into subtle patterns of stealing without recognising how deeply they violate God’s holiness. Yet when the Spirit convicts us through His Word, repentance must follow, accompanied, where possible, by restitution. Integrity requires not only ceasing from sin, but also repairing the harm it causes.
Paul does not merely say, “Stop stealing.” He adds a positive command: “but rather let him labour, working with his hands the thing which is good.” Gospel transformation replaces sinful habits with righteous ones. The thief becomes a worker. The idle becomes industrious. The selfish becomes responsible.
The word Paul uses for “labour” (kopiáō) means to toil to the point of weariness. It reflects sustained effort, not casual involvement. God calls His people to honest, strenuous work – not as a punishment, but as part of His good design.
Paul himself embodied this principle. When financial support was lacking, he worked with his hands as a tentmaker (Acts 18:3), supporting not only himself but also those around him (Acts 20:34). He reminded the Corinthians, “[We] labour, working with our own hands” (1 Cor. 4:12), and told the Thessalonians that he and his companions worked “night and day, because we would not be chargeable unto any of you” (1 Thess. 2:9). Paul was no stranger to hardship, but held up diligent labour as honourable and necessary.
A Christian’s integrity is most clearly seen in the way he goes about his daily work. Laziness, irresponsibility, and carelessness contradict the Gospel we profess. Whether in secular employment, at home, or in the ministry, believers are called to labour faithfully, using their minds, hands, and energy to accomplish what is good and beneficial. We work not only to earn a living, but also to glorify God through the quality, honesty, and faithfulness of our efforts.
We should not despise hard work or seek shortcuts to wealth, as many do these days. Scripture elevates labour to a godly calling. Work becomes an arena where integrity is tested and displayed.
Paul ends the verse with a surprising motivation for honest work: “that he may have to give to him that needeth.” Integrity is not merely about avoiding wrongdoing or even working hard; it is about cultivating a heart of generosity. The Christian works not only for personal provision, but also to bless others.
This stands in stark contrast to the thief who takes from others to enrich himself. The Gospel turns takers into givers. The hands once used for stealing become hands that provide, support, and bless.
Paul’s life again illustrates this beautifully. He collected offerings for needy believers (Rom. 15:26), directed churches to set aside gifts for the saints in Jerusalem (1 Cor. 16:1–4), and personally brought relief to the poor (Acts 24:17). He exhorted the Galatians, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal. 6:10).
Generosity is one of the clearest fruits of integrity. A Christian who lives honestly and works diligently in obedience to God’s Word would also develop a capacity to help others, whether through finances, service, or hospitality. Our integrity finds practical expression in compassion and sacrificial giving.
A Christian’s integrity is the overflow of a renewed heart and a sanctified mind. It is manifested in the daily choice to reflect godliness in both private and public behaviour. A Christian’s integrity matters because the Gospel we proclaim is reflected – or contradicted – by the way we live. When believers conduct themselves with honesty and diligence, they display the faithfulness and love of Christ who saved them from their sins.