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Not Ashamed · Stornoway Free Church of Scotland - Sermons

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Folks, turn back with me in your Bibles to Romans and chapter 1 for a short time this morning,
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! And with the Lord's help, let's see what we might glean from it.
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If you'll permit me, let me begin by asking a question, particularly perhaps to those of you who would profess Jesus as Lord.
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How many people have you spoken to about Jesus this week?
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Not how many church services have you attended, not how many podcasts have you listened to,
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not how many Bible verses or passages have you read, but how many people have you shared the gospel with this week?
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How many people have you articulated your faith or the truth about Jesus to in the past number of days?
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I'm sure, like me, for many of us, that question makes us uncomfortable.
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Because we know the gospel and we love the gospel.
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We know that the gospel has changed our lives and transformed our experiences.
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And yet so often, when the opportunity arises, we struggle to take up these opportunities.
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Why? Well, for a variety of reasons.
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We might think that the scenario in which we find ourselves isn't conducive to sharing or articulating our faith.
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Maybe we're afraid of saying the wrong thing or tripping over our words or being questioned for the things that we say.
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Perhaps we're worried about what people may think.
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They might think that we're narrow-minded or bigoted or old-fashioned or maybe just simply strange.
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We live in a culture where faith is often expected to remain a private faith, a personal and a private faith.
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And we're speaking openly of Christ Jesus and the great hope that is ours in and through his gospel comes at great cost to ourselves.
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And therefore, it's easy or becomes easy for us to remain silent.
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Now, the remarkable thing about that is that it's not a new struggle.
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It's not a struggle that is confined to modern-day Scotland.
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Paul, as we've just been reading, is preparing, longing to come to preach the gospel in Rome,
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in the heart of the greatest and strongest, most powerful empire on the earth.
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Now, what do we know of Rome?
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We know that Rome celebrated power and wealth and status and philosophy and military might.
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So, the message of a crucified Jewish savior might sound a little weak, perhaps a little foolish,
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maybe even offensive to the power of Rome.
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If anybody had good reason to remain silent, it's surely Paul as he enters into that arena.
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And yet, as we read in verse 16 of Romans chapter 1, after he's alluded to the fact that he longs to come to the people in Rome,
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he says,
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For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes,
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to the Jew first and also to the Greek.
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An amazing statement, a bold statement for Paul to make,
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made all the more amazing when we consider the experience that Paul himself has had up until this point.
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When Paul was first saved and taken to Damascus,
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he had to sneak over the wall to escape persecution because of the gospel.
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He was stoned and left for dead in the town of Lystra because he preached the gospel.
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Later, he was jailed in the city of Philippi because he preached the gospel.
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He was chased out of Thessalonica for preaching the gospel.
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He was laughed at in Athens for preaching the gospel.
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He was assaulted and arrested in Jerusalem for preaching the gospel.
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And so when we consider all of these encounters, all of these realities for the apostle Paul,
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it would be very easy for Paul to say,
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Well, I'm going to Rome and after all that I've experienced and all of these hardships that I've survived,
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is it wise of me to preach the gospel?
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But it's unambiguous for Paul.
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He says, Listen, I'm not ashamed of the gospel regardless of what has come to pass,
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regardless of the experiences that I've had, good, bad, and ugly.
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I am not ashamed of the gospel because of a number of things.
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It's quite a statement.
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So Paul's coming to this great superpower of the world,
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unashamedly longing to proclaim the unsearchable riches of Jesus Christ.
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Nothing intimidated him.
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Whether it was Herod Agrippa,
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Governor Festus,
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Governor Felix in Caesarea,
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Nero in Rome,
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These were, let's make no mistake,
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strong, powerful, brutal, power-hungry leaders,
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but they didn't intimidate Paul.
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Why?
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Because Paul feared the Lord.
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Paul feared the Lord.
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And we know that Scripture reminds us that the fear of the Lord
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is not only the beginning of wisdom,
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but also a great source of confidence.
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The basis of Paul's confidence was his fear of the Lord.
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Elsewhere, he reminds us that his boast,
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his only boast,
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is in Christ.
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That was the source of his confidence.
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That's what gave him such confidence
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as he entered into this intimidating arena.
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And he reminds us today
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that the gospel is good news
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and it's worth standing for unashamedly,
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even when we're faced with great power,
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authority, and influence
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from worldly leaders or those before us.
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And so I'd like to just look this morning
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for a few moments with the Lord's help
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at some reasons why we, like Paul,
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can say,
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I am not ashamed of the gospel
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because it's good news.
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It's God's power
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and it's given freely.
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It's good news.
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It's God's power.
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It's given freely.
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Firstly, then, it's good news.
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Summed up by the word itself, gospel.
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That's literally what it means.
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It is good news.
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And, you know, from a rational point of view,
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we say, well, how could anybody be ashamed
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of good news?
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Good news is to be shared.
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Good news is to be disseminated.
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It's to be celebrated.
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It's to be rejoiced in.
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Well, let me give you a couple of reasons
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why somebody might be ashamed of the gospel,
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especially in somewhere like Rome.
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Rome would have been a terribly intimidating place
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2,000 years ago.
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If you were to travel to Rome back then
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and look around,
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you would have thought,
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wow, Rome has it all together.
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These people want for nothing.
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They have everything that they need.
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Out of all of the places on the earth,
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Rome, well, it has it all.
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And in ancient times,
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Rome wasn't just another European capital.
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It was the center of everything.
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The nickname for Rome back then was Caput Mundi,
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which literally means the capital of the world.
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It was the center of civilization.
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It was the seat of influence and power.
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The Roman Senate there in Rome
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would make laws that affected the entire world.
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And therefore, it would have been an inspiring
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and yet intimidating place.
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Certainly somewhere that you might think twice
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of bringing a message of challenge.
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You might be ashamed of the gospel
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because not everybody in Rome
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saw that the gospel was good news
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or that they had any need for the gospel.
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In fact, they might think,
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well, that actually sounds like bad news,
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not good news.
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Because the gospel comes along and says,
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listen, you're not all together
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and you haven't arrived
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and you're not eternally secure,
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but you can be.
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You can be not through your wealth,
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not through your power,
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not through your prestige or your status,
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but through Jesus Christ,
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the one who has died in your place,
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the one who has shed his blood,
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that you may be free.
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They say, really?
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Look at us here.
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Sophisticated, advanced, affluent, wealthy, comfortable.
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We could translate that into the modern day, couldn't we?
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The same arguments, the same reasoning
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can be put forward by those who live today.
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I have no need of Jesus.
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I have everything that I need.
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It's the great lie of the secular world, isn't it?
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Just a little bit more.
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If I have these things,
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then, well, I'll be secure and I'll be fine.
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But of course, that's not the case, is it?
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Because without Christ,
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we are without hope and without God in the world.
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To many in Rome
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and to many in the modern day,
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if you go out into the street
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in Stornoway or Ullipool or anywhere else,
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and you tell them about the wonder of the gospel,
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they will find it offensive.
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What do you mean I'm not good enough?
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What do you mean my good deeds don't warrant reward?
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What do you mean by that?
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We say the gospel exposes the pride of the human heart.
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The gospel unmasks the condition of the unbeliever.
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The gospel strikes a blow
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to the heart of people's ego.
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And as a result,
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people react.
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React often negatively towards the gospel.
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And as a result,
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Christians often become embarrassed
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or shrink back as a result of that.
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Often we become timid and silent.
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But you know,
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the truth is,
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the gospel still changes lives.
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The gospel still changes hearts.
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Jesus still saves people.
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His story is a story of hope and meaning
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and inspiration and transformation.
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It's good news.
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So why would we be ashamed of good news?
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There are many things in life
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that we share with people.
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The arrival of a child or a grandchild.
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The news of an engagement.
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There's one in your intimations today
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for Aaron and Eve.
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We rejoice in these things
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and we share these good news stories.
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Surely the greatest message,
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the greatest news of all,
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is though we are sinful,
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for all sin and fall short of the glory of God,
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there is no one who is righteous,
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not even one.
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No one who seeks God, Paul says elsewhere.
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Surely the good news then
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is that there is provision
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and that there is a hope
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and that there is an answer
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to the greatest need of the human heart.
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Because for as much as we amass
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and as much as we succeed in
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and as much as we achieve
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and as much as we own,
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we know that,
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that there's still a yearning,
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a gnawing.
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There's something not quite.
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There's something missing.
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We may have made it in business.
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We might have secured our retirement.
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We may have our funds in place.
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We may have all of these things.
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But without Christ,
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we have no hope of eternity.
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The gospel is good news.
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Part of that good news is exposing
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the waywardness of the human heart,
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which is often something
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that is intimidating for us to do.
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But the gospel doesn't just expose.
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The gospel also clothes.
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It points to the righteousness
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and that's here later in this verse as well.
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We have the best news,
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the greatest news,
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the greatest hope
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that this world can ever know
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in Christ Jesus.
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That's why we share it.
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That's why we're unashamed.
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Because it is the best news
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that meets the greatest need
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of the human heart.
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Paul says,
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listen,
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Rome
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or Judea,
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doesn't matter.
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I am unashamed of the gospel
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because it's good news.
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Secondly,
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he's unashamed of the gospel
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because it's God's power.
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I am not ashamed of the gospel
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for it is the power of God
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for salvation.
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It's the power of God
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for salvation.
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Now,
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Paul's coming to Rome
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and Rome loved power.
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They boasted about their power.
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They were a nation of conquerors.
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They had the power of the Roman legions
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that were legendary.
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They had the best trained armies
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in the world.
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They had access
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to the best weapons
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in the world.
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They stationed their military might
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all over the conquered world
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to keep the peace.
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Rome was so powerful
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that Caesar Augustus
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could order a census,
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remember,
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to be taken
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that forced people
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to go to their homes towns
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to register
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across the entire empire.
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Such was the influence.
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Such was the power
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that the Roman emperor held.
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And the truth is,
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when a Roman emperor
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became agitated,
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everybody got nervous.
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Because if the king was mad,
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everybody else was on edge.
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You know,
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if mum's not happy at home,
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then tread carefully.
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Kind of amplify that
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for a dictator
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that's seated on his throne.
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If Caesar's not happy,
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nobody's at ease,
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nobody's at rest.
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And yet,
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for all of this power,
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for all of this influence,
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Rome were powerless,
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Rome was powerless,
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to change a single life
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from the inside.
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All of that Roman power
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could not morally
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fix a person.
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It couldn't change a life.
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Because though Rome
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and the Romans
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were outwardly powerful,
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militarily strong,
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they were morally bankrupt.
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And that was well known.
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A couple of Roman writers
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mentioned that,
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well,
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Seneca the Younger wrote,
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Rome is a cesspool
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of iniquity.
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Juvenal wrote,
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it's a filthy sewer
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into which the dregs
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of the empire flood.
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And here's the apostle Paul
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saying,
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I long to go there.
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I long to go to Rome.
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And I want to preach the gospel
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because I'm not ashamed of it.
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Because it's good news
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and it's God's power.
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I've seen the gospel
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working powerfully,
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Paul could say.
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I've seen it work in Corinth.
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I've watched it flourish
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in Ephesus.
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I've been to Thessalonica.
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It's happened in Philippi.
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Philippi.
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Imagine what would happen
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if God's spirit
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came in power in Rome.
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Imagine the influence.
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Imagine the fallout
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in the positive sense
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of that,
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the positive impact
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that it would have
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in the world.
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It's God's power
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into salvation.
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Now,
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notice how he speaks
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about that.
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He speaks about
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the gospel
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being the power.
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Not that it had power.
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But it was itself
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the power.
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The word of God.
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The good news.
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Who is the word?
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Jesus.
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In the beginning
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was the word
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and the word was with God
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and the word was God
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in the beginning
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was the word.
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Verse 14,
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John 1,
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the word became flesh
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and made his dwelling
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among us.
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The word of God,
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Jesus,
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the living word.
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He is the one
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who has the power
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to transform a life
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because he is the one
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who has brought
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everything that we know
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into being.
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He is the one
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who holds all things
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together.
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There is no
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worldly power
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that comes close
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to his power.
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He is the one
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who has all dominion,
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all power,
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all authority.
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He is the one
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who can change people.
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Rome couldn't change people.
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But Jesus
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can.
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Jesus saved Paul.
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Paul was an antagonist
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of the gospel.
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He was a persecutor
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of Christians,
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sworn enemy
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of the church
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on his way
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to persecute
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people further
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when Jesus
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arrests him
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and convicts him
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and converts him
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and saves him
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on the road
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to Damascus.
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Transformed
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through an encounter
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with the living
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Jesus Christ,
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the one who has risen
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and is ascended
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and is seated
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at the right hand
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of God
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in the throne room
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of heaven.
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The gospel
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preached,
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God's word
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expounded by Peter
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was powerful enough
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to save
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3,000 people
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in the day
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of Pentecost
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and thousands
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since every day
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more were added
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to their number.
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That's the power
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of the gospel.
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Not to win a war
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or conquer a nation
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here or there
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but to change
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the human heart
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to give us
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a new heart
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and a new hope
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and a new direction
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of travel
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and an internal
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inheritance
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that cannot
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be matched.
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It's the gospel
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that changes people.
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Ask Billy Graham,
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the great evangelist,
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the numbers,
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they say
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2.2 million people
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under his preaching
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came to know the Lord.
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Was it his opinion?
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Was it his gravitas?
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Was it his engagement?
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No, it was the gospel.
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It was the truth
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of the Lord Jesus Christ
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that he preached
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that changed people
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as the Spirit of God
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moved within them.
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The gospel is powerful.
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We know not
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what it will do.
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D.L. Moody said
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that the world
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has yet to see
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what the Lord
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can do through
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somebody who is
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totally devoted
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to him
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and the preaching
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of his word.
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The gospel
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is powerful enough
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to save Paul,
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Augustine,
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Martin Luther,
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C.S. Lewis,
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atheists,
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investigative journalists,
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whoever they may be,
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you and I.
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The gospel
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is God's power.
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It is a power
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that is unmatched.
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It is unrivaled
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and it is the only one
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that can save a soul
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from death.
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The gospel
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is good news.
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The gospel
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is God's power
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and the gospel
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is freely given.
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The third reason
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that Paul
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is not ashamed
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of the gospel
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is because
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it's freely given.
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For I am not ashamed
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of the gospel
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but it is the power
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of God for salvation
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to everyone
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who believes.
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To the Jew first
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and also
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to the Greek.
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Now he's talking
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chronologically there.
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First it came
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to the Jews.
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Of course it did.
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Jesus.
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It came through Jesus.
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Jesus and his line.
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It came to the Jews
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but now it is
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to the Gentiles.
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Indeed if you go back
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a couple of verses
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to verse 14
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you'll read Paul
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writing there
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I am under obligation
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both to Greeks
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and to barbarians
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both to the wise
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and to the foolish.
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Now the Jews
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divided the world
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into two groups.
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The Jews
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and everybody else.
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You were either a Jew
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or you were a Gentile.
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You were one of the
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everybody else.
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Indeed
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strict Jews
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back then
21:22
used to hate everyone
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who wasn't
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a Jew.
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Rabbis even said
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that God used
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the Gentiles
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to stoke the fires
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of hell
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which was
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pretty grim.
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But Paul said
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yes the message
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did come to Jews
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first
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but it has also
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come to Gentiles
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to Greeks
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and to the whole world.
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There's a chronology
21:41
here
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that he is
21:43
speaking.
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The Greeks
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also divided
21:45
the world
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into two groups
21:47
the Greeks
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and everybody else
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and that's been
21:49
something
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that has been
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characteristic
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of people groups
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down through
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the generations.
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But Paul says
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here I am under
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obligation
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to both Greeks
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and barbarians.
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The AV captures
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it slightly better
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I am debtor
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it says
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to both the Greeks
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and their barbarians
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both to the wise
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and the unwise.
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That is why
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so therefore
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I am eager
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to preach
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the gospel
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to you also
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who are in Rome.
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Now a barbarian
22:21
was somebody
22:22
who simply
22:22
hadn't been swayed
22:24
by Greek influence
22:25
they hadn't been
22:25
Hellenized
22:27
or they weren't
22:27
under the Greek
22:28
culture.
22:30
So what Paul
22:30
is saying
22:31
by using the terminology
22:32
that he's implying
22:33
here as he writes
22:34
to Rome
22:35
is that the gospel
22:36
is non-discriminatory.
22:39
It's non-discriminatory
22:40
it is universal
22:42
in its scope.
22:44
It's freely given.
22:46
It's an offer
22:47
that is extended
22:48
an invitation
22:48
that is given
22:49
to the Greeks
22:50
and to the barbarians
22:52
to the wise
22:53
to the unwise
22:54
to the Jew
22:54
to the Gentile
22:55
to the high class
22:56
to the low class
22:57
and so on.
23:01
It's good
23:02
if you studied
23:03
Socrates
23:03
it's good
23:04
if you can't
23:05
even pronounce
23:05
Socrates.
23:07
It's good
23:07
if you're down
23:08
and out
23:08
it's good
23:09
if you're
23:09
on the up.
23:11
But notice
23:12
he says
23:12
I am under
23:13
obligation
23:13
I am a debtor
23:14
he says.
23:15
What does he mean?
23:17
Well there are
23:17
two ways
23:18
in which we can
23:19
be in debt.
23:20
Number one
23:21
we can borrow
23:21
from somebody
23:22
and be in their debt
23:23
until we pay
23:24
that back.
23:26
But number two
23:27
we can be in debt
23:28
if we are given
23:29
something
23:29
entrusted with something
23:30
to pass on
23:31
to a third party.
23:33
Some people might say
23:34
that's money laundering
23:34
but we're not going
23:35
down that route.
23:37
But say we're
23:37
entrusted with something
23:39
to pass on
23:40
to somebody
23:40
it's not ours
23:41
to keep
23:41
but it is to pass on
23:43
we are in debt
23:44
to that person
23:45
and indeed
23:46
to the giver
23:46
until we have
23:47
fulfilled
23:48
the obligation
23:49
that we have been given
23:50
and we are freed
23:52
from that debt.
23:54
That's what Paul
23:55
means when he speaks
23:56
of being a debtor.
23:58
He's not in debt
23:59
because he borrowed
23:59
anything from the Romans
24:01
or the Greeks
24:02
or the barbarians.
24:04
He's a debtor
24:05
because he has been
24:06
entrusted
24:07
with the gospel
24:08
of Jesus Christ
24:09
and until he has
24:11
shared that
24:12
with everyone
24:12
he has the opportunity
24:13
to
24:14
he is a debtor
24:16
to the gospel.
24:18
That which is
24:19
freely given
24:20
becomes
24:22
a liability
24:24
if it stops
24:25
with us.
24:27
And that's a challenge
24:28
isn't it?
24:30
Are we debtors
24:31
to those around
24:33
about us?
24:34
Are we debtors
24:35
to our family?
24:37
Are we debtors
24:37
to our colleagues?
24:39
Are we debtors
24:40
to our communities?
24:40
Because we have
24:41
taken the good news
24:43
and we're hoarding
24:44
it to ourselves.
24:46
Holding it
24:47
to ourselves.
24:48
Ashamed.
24:50
Frightened.
24:51
to share it
24:52
with those
24:54
around
24:54
about us.
24:57
The gospel
24:58
is good news.
24:59
Indeed as the angel
25:00
said right at the beginning
25:01
good news
25:02
of great joy
25:03
for
25:05
all
25:05
people.
25:08
The Lord
25:08
will use us
25:09
if we
25:10
are willing.
25:11
What was it that Augustine
25:12
said?
25:13
God demand
25:14
whatever you will
25:15
for you
25:17
will supply
25:18
whatever
25:18
you demand.
25:21
How much confidence
25:22
do we have
25:23
in the Lord
25:24
the one
25:25
who can
25:25
provide?
25:27
So why is Paul
25:28
unashamed of the gospel?
25:30
Because
25:31
he recognizes
25:32
that it's
25:33
good news.
25:35
He understands
25:36
that it's
25:36
God's power
25:37
and he affirms
25:39
that it is
25:39
freely offered
25:40
to
25:41
everyone.
25:44
I wonder
25:45
if we would agree
25:46
this morning.
25:48
Do we see it
25:48
as good news?
25:50
God's power
25:51
and a gracious
25:53
and free
25:54
universal
25:55
invitation.
25:57
We don't know
25:58
who will take it up.
25:59
We don't know
26:00
who will reject it.
26:01
But by the same token
26:02
we don't know
26:02
who will accept it.
26:04
We don't know
26:05
what ground
26:05
has been
26:06
cultivated
26:07
in preparation
26:08
for us to come
26:08
and speak
26:10
that there might be
26:11
a rich
26:12
harvest.
26:15
You see
26:15
the Lord
26:16
doesn't ask
26:16
people to behave.
26:17
to be saved.
26:20
He asks us
26:21
to believe
26:22
to be saved.
26:24
And who do we
26:25
believe?
26:25
In Jesus.
26:26
And how can they
26:27
believe if they
26:28
have not heard?
26:29
And how can they
26:30
hear if nobody
26:30
speaks?
26:31
And how can they
26:32
hear if nobody
26:32
goes to them?
26:34
the gospel
26:36
of grace
26:37
is good news
26:38
but it requires
26:40
articulating.
26:42
You know
26:42
there's that saying
26:43
you know
26:43
preach the gospel
26:44
use words if necessary.
26:46
It's nonsense.
26:47
Of course
26:48
words are necessary.
26:49
We must hear
26:50
that doesn't mean
26:51
to say that we
26:51
shouldn't demonstrate
26:52
or cultivate
26:53
a lifestyle
26:54
that demonstrates
26:55
or that bolsters
26:56
or that is in
26:57
harmony with
26:58
the faith that we
26:59
profess with our lips.
27:00
Of course we should.
27:01
But we should be
27:03
a people
27:03
who delight
27:04
with the apostle
27:05
Paul in the gospel
27:07
because we're
27:07
unashamed of it.
27:09
Not ashamed
27:09
because we recognize
27:10
it as the power
27:11
of God
27:12
and to salvation
27:14
for all
27:15
who will
27:16
believe.
27:19
Religion
27:20
will never
27:21
set us free.
27:23
Ceremony
27:23
will never
27:24
set us free.
27:26
Morality
27:26
will never
27:27
set us free.
27:29
But Jesus
27:30
will.
27:32
Jesus
27:33
will.
27:34
And that's
27:34
good news
27:35
because it's
27:36
God's power
27:37
in his
27:38
living word
27:39
and is offered
27:40
and given
27:40
to us
27:41
freely.
27:45
Let me
27:45
conclude with a
27:46
short story
27:47
about Fritz
27:47
Kreisler.
27:49
I'm sure some
27:49
of you may have
27:50
heard of him.
27:50
He was a
27:51
well-known
27:51
violin player.
27:54
And the story
27:55
goes that he
27:56
came across
27:56
a violin,
27:57
a Stradivarius
27:58
violin,
27:59
that he thought
27:59
I must have it.
28:00
But he didn't
28:01
have the funds
28:02
to purchase it
28:02
at the time.
28:04
So he went
28:04
away and he
28:05
played at
28:06
different concerts
28:06
and he saved
28:07
money and he
28:07
came back to
28:08
buy that violin
28:09
but it had
28:09
been bought.
28:10
It had been
28:11
bought by a
28:11
great and
28:12
wealthy
28:13
collector.
28:14
Well, he
28:15
found out who
28:15
the collector
28:16
was and he
28:17
went to visit
28:17
the man.
28:18
He said to
28:19
him, I saw
28:20
the violin,
28:21
I wanted to
28:21
buy it.
28:22
The man said,
28:23
no, I have
28:23
bought it.
28:24
It's part of
28:24
my collection.
28:25
It's prize of
28:26
place now.
28:27
I have it in
28:27
this beautiful
28:28
cabinet.
28:28
Would you
28:29
like to come
28:29
in and see
28:30
it?
28:31
Fritz goes in,
28:31
he has a
28:32
look and he
28:32
turns to leave,
28:34
sad that this
28:34
man will not
28:35
sell it to
28:35
him.
28:36
And he
28:36
says, before
28:37
I go, may
28:39
I play it?
28:40
May I play
28:40
the instrument
28:41
just once?
28:44
So he takes
28:44
out the case
28:45
and Fritz
28:46
tunes it up
28:46
and he
28:47
plays.
28:48
And this
28:49
beautiful
28:49
melodious music
28:51
sings from
28:51
this instrument
28:52
under the
28:53
talent of this
28:54
man who is
28:55
playing.
28:55
And the
28:56
collector has
28:56
moved to
28:57
tears.
28:58
And he
28:59
says to
28:59
him, I
29:00
have no
29:00
right to
29:02
consign this
29:03
instrument to
29:03
silence.
29:05
The world
29:06
needs to
29:06
hear the
29:07
beauty of
29:08
its music.
29:09
Take it,
29:11
play it,
29:12
let people
29:13
hear it.
29:16
Jesus says
29:16
the same to
29:17
us.
29:18
When he
29:19
says, go
29:20
into all the
29:21
nation and
29:22
make disciples,
29:24
tell people,
29:25
about the
29:27
goodness of
29:28
God in
29:29
the gospel
29:30
of grace.
29:31
Be not
29:32
ashamed, for
29:33
the gospel is
29:34
the power of
29:35
God and to
29:37
salvation for
29:38
everyone who
29:40
believes.
29:41
May the
29:41
Lord empower
29:43
us.
29:43
Let's pray.
29:45
God, our
29:46
Father, we
29:46
thank you for
29:47
your word and
29:48
for its
29:49
instruction and
29:51
for its
29:51
challenge and
29:52
inspiration.
29:53
And we pray
29:53
that we would
29:53
indeed be
29:54
challenged and
29:55
inspired and
29:57
that we would
29:57
recognize the
29:58
great wonder of
29:59
the gospel of
30:00
Jesus, that it
30:01
is the one
30:02
thing that can
30:03
change a
30:03
heart from
30:04
the inside
30:05
out.
30:06
Lord, may we
30:07
be bold as
30:09
we proclaim
30:10
unashamedly the
30:12
gospel of
30:13
grace, which is
30:14
the power of
30:15
God, and to
30:16
salvation for
30:17
all who will
30:19
believe.
30:20
We ask in
30:20
Jesus' name.
30:21
Amen.
30:22
Amen.
30:24
Folks, we're
30:25
going to conclude
30:26
by singing to
30:27
God's praise from
30:29
Psalm 107 in
30:32
the Scottish
30:32
Psalter.
30:34
Psalm 107 on
30:36
page 382 of
30:39
your psalm
30:40
books.
30:40
Psalm 107 on
30:46
page 382, and
30:47
we're going to
30:47
sing the verses
30:48
marked 1 to 7
30:49
to God's
30:50
praise.
30:51
Praise God, for
30:52
he is good, for
30:53
still his
30:54
mercy's lasting
30:55
be.
30:56
Let God's
30:56
redeemed say,
30:57
so whom he
30:58
from the
30:58
enemy's hand
30:59
did free.
31:01
Verses 1 to
31:01
7 to God's
31:02
praise.
31:02
If we're able,
31:03
let's stand and
31:04
sing together.
31:04
praise God, for
31:11
he is good, for
31:16
still his
31:19
mercy's lasting
31:22
be.
31:24
Let God's
31:28
redeemed say
31:32
over me
31:35
from
31:36
enemies
31:39
counted
31:40
free
31:43
and
31:45
gather
31:46
them
31:49
of
31:50
the lands
31:53
from north
31:55
south
31:57
east and
31:59
west
32:01
they
32:03
streamed in
32:05
desert
32:07
pathless
32:10
with
32:11
no city
32:14
unto
32:17
rest
32:20
for
32:21
first
32:22
God
32:24
hung
32:25
in them
32:28
face
32:29
their
32:30
soul
32:31
rest
32:33
is
32:34
tempest
32:38
they
32:39
cry
32:40
unto
32:41
the
32:43
Lord
32:44
and
32:46
he
32:47
then
32:48
preached
32:49
from
32:50
their
32:52
dishes
32:54
they
32:56
fall
32:58
in
33:00
a way
33:02
to
33:04
war
33:05
that
33:06
might
33:08
deep
33:10
defy
33:12
that
33:14
they
33:16
might
33:17
do
33:18
a
33:19
city
33:20
go
33:22
where
33:24
in
33:25
they
33:26
might
33:27
die
33:28
time
33:30
and
33:32
now to
33:33
him who is able to do more abundantly than all we ask or think according to the power that is at work within us to him be glory in the church and in Christ Jesus throughout all generations forever and ever and all God's people say amen
33:48
amen
34:18
to