Sermon Text: Psalm 119:121–136
Speaker: Pastor Prabhudas Koshy
Date: 7th December 2025
Sermon Text: Psalm 119:121–136
Speaker: Pastor Prabhudas Koshy
Date: 7th December 2025
1 Corinthians 15:55
55 O death, where is thy sting? O grave, where is thy victory?
Two types of feelings about death are expressed in these rhetorical questions by the apostle Paul – the feelings of those who have not received the Lord Jesus as their Saviour, and also of those who have received Him as their Saviour by faith.
People’s general sentiment about death portrays it as something with a “sting” that results in “victory” over us. The allusion seems to be the venomous sting of a vicious reptile which leaves a man in agony and dying. The reality of death renders some unbelievers totally numb with fear. Even the boldest of men cowers and turns pale in the face of death.
However, the apostle Paul, being confident of the believers’ victory in Christ Jesus over sin and condemnation, “taunts” death. Christ has disarmed death of its sting, which He achieved by removing the guilt of our sins and thus breaking its power. When we come under the Lord’s saving grace, sin loses its dominion over us. When the wrath of God against the guilt of our sin is appeased, there remains no more accusation and condemnation against us. Therefore, our fear of death and hell is exchanged for a blessed hope of immortality and joy. Oh, how death is disarmed of its sting and we are enabled to triumph over it!
Paul already spoke of the certainty of our victory in Christ earlier in this chapter. In verses 20-22, Paul affirmed: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.”
Likewise in Romans 5:14-15, Paul declared, “Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.” By dying, Christ conquered death and spoiled the grave. Through faith in Him, believers become sharers in His triumph. He now gives us a blessed hope of resurrection and eternal life; thus the dread of death is driven away from our hearts. Instead of being gripped with fear of death, we are henceforth filled with hope of resurrection and everlasting life with Christ!
1 Corinthians 15:58b
58b Forasmuch as ye know that your labour is not in vain in the Lord.
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).
1 Corinthians 15:58a
58a Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord.
This earnest exhortation of Paul unto all believers was based on their thankfulness to God for the hope of victory over death and grave through the Lord Jesus Christ. He had just proclaimed in v. 57, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ”. Our glorious hope of victory over death gives us the impetus to serve the Lord with perseverance and fervency.
When we serve the Lord, we do not do what we want to do, but the work that the Lord has given unto us. The believers’ work is the work that the Lord has given unto them. It is not doing what we feel like doing, but what the Lord wants us to do. We are not to do as or when we like. As Paul pointed out in Hebrews 13:21, our desire and prayer ought to be that the Lord will “make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.”
We are also exhorted concerning the manner in which we ought to carry out the Lord’s work. Firstly, we must be “steadfast” in the work of the Lord. The Greek word used here by the apostle suggests being steady and settled in our hearts to fulfil all that the Lord has bidden us to do. We must always be faithful in the service of the Lord.
Secondly, we must be “unmoveable” in the work of the Lord. Nothing should shake us from our commitment to serve the Lord with diligence. We must be firm and unshakeable in faith and devotion to the Lord as we persist in doing all the will of God.
Thirdly, we must be “always abounding in the work of the Lord”. We should not be disinterested or lethargic in doing all that God has commanded us to do. We must serve the Lord with fervour and zeal. Thoroughness and excellence must characterise our work for the Lord. We must be eager to know all His will and do all of them with total resolve. We must also eagerly embrace and seek out opportunities for doing His good will. We must esteem it as our privilege – not our hardship – to do the work of the Lord. Let us set no limit to our exertions. Let us not measure our attainments by those of others. Let us not sit down in sloth and carelessness, but press on to serve Him more and more.
Luke 1:78
78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us.
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.
Luke 1:47
47 And my spirit hath rejoiced in God my Saviour.
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.
Luke 1:46
46 And Mary said, My soul doth magnify the Lord.
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.
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.