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All of Psalm 119 is a prayer,
except for probably two verses. But it's the kind of prayer that's
just sort of just naturally breathed out to God. There's something
that's wonderful. There's so many petitions and But most of them are just the
kind of petitions and exclamations that fit the tone of the psalm
as a whole. When we get to the kof stanza,
there is something that changes. You become really aware that
the psalmist is praying. And it reminds us that there
are different kinds of prayers, aren't there? We don't always
pray the same, do we? Sometimes our prayers can be
like simple recitations of kind of the same things every day. You could do that formally or
liturgically. Let's say the Lord's Prayer.
Absolutely nothing wrong with saying the Lord's Prayer every
day, especially if you think about those petitions and then
pray those petitions to your Father. Jesus taught us to pray
that way. So that formal recitation day by day could be a very good
thing. Or our recitations could be a sign of prayerless prayer,
saying the same things over and over. the same petitions in the
same way. It's really nothing more than
just prayerless prayer, going through the motions. Some prayer,
though, is not like that at all. And in fact, hopefully, most
of our prayer is not like that. I think we all have the tendency
to fall into that, don't you? I remember feeling very, very
convicted. When the weather's usually nice,
I'll go walking through the parking lot in the afternoons and I'll
pray. And one particular afternoon,
I was pretty convicted that when I prayed for Ariel, Ashley, Zach,
and Alex, I said virtually the same thing every single day. Now, it's not that the petitions
change, but I was saying the same thing without thinking about
what I was saying. Another kind of prayer, though,
is the kind of prayer that is the disciplined prayer of a regular
prayer life. To be honest with you, this is
one of the areas that I've struggled with for most of my Christian
life, is the idea of a disciplined, regular prayer life. I was somewhat
astounded at the beginning of the year when I was at a pastor's
conference and I heard Francis Chan say that his experience
over the years has been that prayer has been the easiest discipline
and reading his Bible has been the most difficult discipline.
And for me, just the exact opposite of that is true. Read my Bible
every day, just a part of daily life. The struggle is that time
of disciplined prayer, a regular prayer life. But then there are
times where outside of the regular prayer times, there is this urgent earnest, panicked prayer. It's the kind of prayer that
isn't planned. You don't actually say at noon,
I'm going to go and have this kind of prayer. This is the kind
of prayer you don't plan. This is the kind of prayer that
just kind of explodes. something inside of you, you
can't help it. You have to pray and you have
to pray now. That kind of urgent, earnest
prayer and disciplined prayer are not unrelated. In fact, Spurgeon makes this
comment and tells us, he who has been with God in the closet
will find God with him in the furnace. It is actually the spontaneous,
urgent, earnest kind of crying out to God that runs best on
the tracks of a regular disciplined prayer life. In other words,
those regular disciplined prayers form the tracks that allow us
to have that spontaneity with God. That spontaneity and that
earnestness and that urgency find a place in this particular
stanza in Psalm 119. In fact, this is another example
of why I think Psalm 119 must have been written over a somewhat
long extended period of time because the different stanzas
have different moods to them. This one is significant turmoil. George Zemeck
puts it like this, he says, the mood of relative tranquility
of the last few stanzas is displaced by one of significant turmoil.
Within Kof, the first six verses are saturated with pleas and
complaints. You know, there's a difference
between a plea and a petition. Petition is a request. A plea
is where there is something that is urgent, that is driving you,
and this must be, this is the issue of the hour, and it must
be answered, and it must be answered now. And so in the first two
verses, 145 and 146, we see the psalmist say, basically the same thing twice. That's what the little superscripted
numbers are for you in your notes. Notice A1, B2, C3, D1, D2, E2,
F3. He's basically saying the exact
same thing in two different ways, and they're not all that different.
He begins with, I cried with all my heart. Now, Some translations
say, I called with all my heart, and that's because the word that
starts with a koth could mean to call. But here, the idea is
not just I called in the simple sense of I prayed, but it's I
cried, I uttered loud sounds, I pleaded. That's the idea. And then he tells us, with all
my heart." When he says, with all my heart, that, by the way,
is not just simply a phrase that deals with the emotional aspect
of our being. That is a phrase that encompasses
the totality of our being. With all my heart is not just
I did it and felt earnest about it. It is with all my heart,
everything that I am, body and soul, mind and heart. You can think of it this way.
With everything that I am, tears, sobs, sighs, hands, eyes, knees. Everything about me is engaged
in this. Isn't it interesting? that when
we cry out to God in times of earnest urgency, we become very uninhibited physically. We may weep. We may extend our
hands. We may fall on our face. we may
get on our knees. In other words, there's something
in the physical realm that is correlating to what's going on
on the inside. Now, the psalmist has used this
expression, with all my heart, in verse 2, verse 10, 34, 58,
and 69. He is a wholehearted follower of God, and everything
he does, in a sense, he does with his whole heart. But here
he is, I cried out with all my heart. I was absolutely, utterly
engaged in prayer. There's a sense in which if you've
ever experienced this kind of prayer, You forget yourself. You lose
yourself. Because there's one issue before
you. And you don't care who hears
you crying. You don't care who sees you flat
on the floor. There's one issue that matters. And here's what the psalmist
prays. Answer me, Yahweh. Now, obviously, there seems to
be a level of temerity in this. I cried out with everything that
I am, answer me. There's actually a boldness in
this imperative. And the idea is there's a specific
recipient of the request, that is God, Yahweh, regarding a specific
issue desiring a specific response. In other words, this particular
thing that is in front of the psalmist is so consuming that
he actually boldly, with an imperative of entreaty, says, answer me,
Yahweh. Spurgeon makes the observation,
he says, his whole soul pleaded with God, his entire affections,
his united desires all went out towards the living God. There
may not, there may be no beauty of elocution about such prayers. There may be no length of expression
or depth of doctrine or accuracy of diction, but if the whole
heart be in them, they will find their way to the heart of God. The prayers may not be polite,
they may not be polished, they may not have the proper words,
but if they are gushing out, exploding out of the heart, Spurgeon
says they will most definitely find their way to the heart of
God. And then he says something that
he's already said, I don't even know how many times. He says,
answer me so that I can observe your statutes. Again, there is,
for him, for the psalmist, there is never ever some sort of disconnected
relationship between prayer and obedience. For him, for God to
actually answer and to hear, he knows, in turn obligates him
to do what his heart's desire is to do, which is to walk in
obedience. I find it actually fascinating. He knows ultimately
that God will hear him, but he also knows that it is the absolute
height of hypocrisy to demand that God hear him, and yet he
not be willing to hear, i.e., obey God. I wonder how many times our prayers
are marbled through with the kind of hypocrisy that says,
God, I want you to hear me. I want you to answer my request,
but I'm not all that interested in hearing you and obeying you. By the way, you know in the Old
Testament to hear God is the same thing as to obey God. And so for him, he's just, you
answer me, God, and you do it because I want to obey you. I
want to walk in your ways. Then he says, I cried out to
you. By the way, this is an intensified
form. It's a little more urgent. It's
put in the past tense. I cried out to you, and this
is the actual content of what he cried out. Deliver me. Save
me. rescue me. It's the specific
request desiring a specific response on God's part. The psalmist is
not ambiguous about this request. It's not just like, God, bless
me and all the missionaries of the world in Jesus' name, amen.
It's specific. And when you actually are crying
out to God with all your heart, there's something that is pointed
and specific that's driving you to that. This is not just general
time of prayer requests. Deliver me so that I can keep
your decrees. says exactly the same thing as
he said in the last line of the previous verse, so that I can
keep your decrease. So the psalmist does not entertain
for one minute, does not have any idea that somehow God could
intervene and save without him not in turn living in grateful
obedience. To him, those two things go together. If God's going to intervene and
God's going to answer And God's going to do what he said he's
going to do. This is going to result in me
living in grateful obedience to the God who hears my prayers. Now, you might think that that's
a no brainer, but I would just remind you of the words of James. In James, chapter four and verse
three, you ask and do not receive because you ask with wrong motives
so that you may spend it on your pleasures. Sometimes when we cry out to
God, it's nothing more than the expression of our own sinful
hearts, wanting nothing more than to
get something our way so that we can be carnally satisfied. I'll tell an unflattering story
on myself. I was probably about 20 years
old, and Ariel and I were just newly married and had about as
much sense as, you know, two rocks. And we thought, we had
this plan that If we could get a loan, then all of our financial
struggles would be over and everything would be smooth sailing through
the rest of school, right? So me, of course, being the financial
wizard and mathematical genius that I am, not, I had it on paper. This thing looked really, really
good. And So we went to our bank, Wells
Fargo, and applied for a loan. And, of course, Ariel just thought
that, you know, she thought I was in college. I was smart. So she
went along with the plan. And so we submitted the loan
papers. And I mean, why wouldn't a bank
give a 20-year-old college student making $7 an hour a loan? I mean,
it seemed just obvious to me. So I'm praying. earnestly. I mean, praying earnestly. My God, please, your loan officer's
heart are like channels of water in your hand. You can turn them
however you want. God, this is so important. Do
you know how important it is that you give us this money? Ariel calls me. I was working
at Michelin tire and I go get the call and I'm all excited,
all ready to praise the Lord. And she said, they're not going
to give us 25 cents. I was so mad. I was mad. I was upset. I went back to the
trailer that I was unloading. And I remember taking my fist,
and this was also a reflection of my stupidity. These are metal
containers. And I went and punched that metal
container as hard as I could and had trouble unloading tires
for the rest of the night. And I was like, God, why didn't
you answer my prayer? I was earnest. You ever felt like that? And what came to me was you asked
and you didn't receive because you asked with wrong motives
to spend it on your lusts. Sometimes earnest prayer is completely
disassociated from a life of obedience. and submission to
God. So we need to be careful. Not
all earnest prayer and urgent prayer is godly prayer. It is prayer that is directly
connected with the desire to live a life of obedience to God. And that's what the psalmist
says. In verses 147 and 148, he does exactly the same thing.
He repeats himself, but notice his beautiful language. I rise
before dawn and cry for help. I wait for your words. My eyes
anticipate the night watches that I may meditate on your word. He is so serious about this. That he says, I get up before
the sun gets up so I can cry to you for help. Now, I will tell you, as a person
that thinks that alarm clocks are from the devil, I get up
early, but I've never found the compulsion to get up earlier just to simply pray. But you know, when your heart's
burdened, You find that you're convinced that there's
something more important than sleep. When your heart's burdened and
you have trouble sleeping, it seems quite normal to get up
before the sun to cry out to God. And so the psalmist says,
I am so utterly, completely determined to get your ear. That's what
this is about, you know. I am so absolutely determined
to have an audience with you that I'm getting up before the
sun rises in order to seek your face. It reminds us of Mark chapter
one in verse 45, where the Lord Jesus arose while it was still
dark to go and pray. And so he gets up early and then
he says in the second part of 147, he says, I wait for your
words. The most versions actually have,
I hope in your words. And we've already seen this connection
between why sometimes it's wait and why sometimes it's hope.
The idea is, is that he's waiting. That is, he cannot make anything
happen. He can't force God to answer
prayer. And he can't manipulate the circumstances
to get the outcome that he wants, and so he's willing to wait.
But in waiting, he is confident that God is going to answer him
in his time. And thus hope is sometimes used
because hope in scripture is confident expectation. And so
if you're waiting, you're expecting. If you're hoping, you're confident.
And so here's the idea. I have confidence that it's going
to come. So I get up early to cry out
to you and I have hope in your words. In other words, see that
connection between prayer and the word of God. If you turn
over a few psalms to Psalm 130, you see this expressed so beautifully
in one of my favorite psalms. Psalm 130 verses 5 and 6. Notice
how waiting and hoping are woven together. I wait for the Lord. My soul does wait, and in his
word do I hope. My soul waits for the Lord more
than the watchman for the morning, indeed more than the watchman
for the morning. In verse 48, what he says, 148,
he says, my eyes anticipate the night watches. The ESV, I think,
captures this pretty well. My eyes are awake before the
watches of the night. In other words, what he's saying
is, is I am reducing my sleep in order to spend time in prayer
and in meditation. John Goldengay makes the interesting
observation. He says, the psalmist is even
keener than a sentry is supposed to be about going on watch. And he resembles a sentry arriving
early for duty. My eyes anticipate the night
watches. Why? That I may meditate on your
word. For the psalmist, the idea of
crying out to God and actually meditating on the word are absolutely
joined together. In fact, we could put it this
way, it is meditation on the word that motivates and sustains
us crying out to God. And so the psalmist in Psalm
1 meditates on the Word of God day and night, right? So there's
this continual turning over the Word of God in his mind. And
it is interesting to me that when we are in that mode of urgent,
earnest, spontaneous prayer, we can either be just in the
pure panic mode and the only thing that comes out is, help
me. Okay, that's okay. That's a legitimate prayer. Right? Help me. But if you're meditating
on the Word, that heart cry is usually expressed with the Word. So I've told you this story a
hundred times, but during an incredibly dark period of my
own Christian life, walking to school, up Hawthorne Boulevard
to Western Seminary. I was crying out to God. I'd
be praying. I'd be weeping. I mean, I was
just consumed. And what came out over and over
and over again is what I'd been meditating on. You're good and
you do good. And so meditation on the word
actually fuels and forms that crying out. And so if you want
to know why the psalmist can be, in a sense, so emotionally
engaged and charged, and yet express it in poetry. That's
strange to you. Emotionally charged. and express it in poetry. You know, Jeremiah does that. He's devastated. The holy city,
Jerusalem, has been destroyed. The temple has been destroyed. The people of God have been either
exiled or killed. And he is so grieved, he puts
it in terms of wormwood and gall, and my soul is bowed down within
me. And you know what he does? Writes
an alphabetic acrostic poem known as Lamentations. Emotional engagement and poetry. How does that happen? If you're saturated with the
word, and I'm not saying you have to write a poem, but what
I'm saying is, is that when your heart is absolutely so burdened
that you're just pouring yourself out, how you pour yourself out
is going to reflect what you've been putting in. Spurgeon says, he who is diligent
in prayer, will never be destitute of hope. Observe that as the
early bird gets the worm, so the early prayer is soon refreshed
with hope." And then verse 149, notice how he does this. This is the according to's of
crying to God. He says, the first part, he says,
hear my voice, and then notice this, according to your loving
kindness, and then the second petition, Revive me, Yahweh,
according to your ordinances." And so, he's praying, and he
now blurts out two more petitions, and Spurgeon points out, he takes
the free grace way. He doesn't say, hear my voice,
because I'm a really good Christian. Hear my voice, because I read
my Bible. Hear my voice, because I put
something in the offering plate. It's hear my voice according
to your Chesed, according to your covenant loyal love. There's
an urgency. Once again, it's an imperative
of entreaty. Hear my voice, but it's based
completely on God's grace. Hear my voice according to your
grace, according to your covenant love." In other words, there's
no merit here. He's simply appealing to the
grace of God. He is then going to say, revive
me, give me life, that's the same as rescue me, deliver me,
according to your ordinances. And so, again, there is an urgent
request, a petition, and what is it based on? It's based on
God's word. In other words, God, you've said
you would 149 actually gives us a great aspect
to pleading prayer. The Puritans used to talk about
suing God. Doesn't that sound just audacious? Suing God. What they meant was
you have a case and it's filled with arguments. And the arguments are simply
God's own words. They would say something like
this, you sue God using his own words. It's like praying with
with Pastor Asheel Blaze, which has just got to be the closest thing to
heaven on earth. You could imagine that Pastor
Blaze in his own way would say this phrase in his prayers over
and over again. Oh, God, have you not said? Oh God, have you not said that
you would do this? Have you not promised you would
do that? And that's exactly what the psalmist
is doing. He's saying, you have to answer
me, answer me, answer me according to your grace. That's what you
do. You're a God of grace. All I'm
doing is asking you to be who you are for me. God, revive me
according to your words. You've promised. Answer me. Do what you've said you were
going to do. I think God delights when we
pray his word right back to him with boldness. Doesn't the writer
to the Hebrews actually tell us that we are to come to the
throne of grace? How? Cowering. Doubting. Should I be here? Right. So therefore, come with timidity
to the throne of grace. Right. See, you know, we're we're Nathan
and I were talking before service, we're people of of of reactions,
aren't we? And and normally we're people
of overreaction. So we go over to other sides. And so so We hear the flippancy
with which God is addressed today. And so what we're going to do
is we're going to make sure that we always address God with reverence
and awe, which is right and good. But then what that means is that
all the boldness is just sucked right out of our prayers because
we're afraid that for a second we might be irreverent. Actually,
to take God at His word, to go boldly to the throne of grace
with promises in your hand is as reverent as it gets. Because you're saying, you're
trustworthy, you're reliable, I believe you. False humility and false piety
won't get you anywhere with God. You can't do that with a being
who knows everything. 150 to 152, he says, those who follow
after wickedness draw near. They're far from your law. You notice almost every single
stanza, he mentions these people, doesn't he? These people were
a real pain to him. The wicked are near. Now, the imagery is a little
more vivid than just, I'm near Nick Wilhelm. That's
just like a proximity statement, okay? I'm nearer to Nick Wilhelm,
but If I ran as fast as I could,
jumped over the front row and tackled Nick Wilhelm, that's
the picture here. You'd probably have to call an
ambulance and they'd have to take me out because I wouldn't be
able to move afterwards, but that would be the idea. Rushing
upon with hostility. That's the idea. It's not just
they're near, like they're my neighbor. The idea is they're
rushing on me with a hostile purpose. They're closing in. He describes them, they're far
from your law. That which should restrain moral
and decent people has no place in their life. That which should give people
a sense of morality and civility That which teaches how to relate
to God and treat your neighbor has absolutely does not even
appear on their radar. In other words. They're dangerous. They're dangerous. You know,
one of the things about about church life that's always, at
least in my opinion. always hopeful when we deal with
issues within the body is that you can kind of pull back and
you can say, OK. I can see where this person is
not doing right at this particular point, but you know what? I know
they know Christ, I know they love the Lord, and I think that
if they can see it clearly in the Word, they will respond.
In other words, we've got an in with them. There's a moral
compass that's tuned in to the Word of God, and I know where
their priorities lie. For the psalmist, it's as if
these people have no moral compass. There's no appealing to them
on the basis of right. And they're rushing upon me. To persecute me. Look at verse 151. You are near. Oh Lord. You have to actually just. You want to give a big amen.
The wicked are near. So they're so far from your law
and they're so close to me. But Yahweh is close to. As near and as threatening as
the enemy is, God is nearer and God is stronger. By the way, when it says God
is near. It's not rushing upon us with hostile intent. When
it says God is near, it means that he's near to save. Many are the afflictions of the
Lord is near to the broken hearted and saves those who are crushed
in spirit. Did you hear that? The Lord is
near to the brokenhearted and saves those who are crushed in
spirit. In biblical language, for God
to be near is for God to be right there at your elbow, ready to
save you. ready to act. The Lord is near
to all who call upon him, to all who call upon him in truth. The psalmist could say in Psalm
73, the nearness of my God is my good. And so no matter how
close the enemy is, no matter how near the wicked are, God
is closer. God is stronger. And he's right
there to save me, to help me, to rescue me. I love Derek Kidner's comment. He says the threat is not glossed
over. It's just put in perspective
by the bigger fact. The bigger fact. So I almost called tonight's
lesson was just the bigger fact. Think about that. You got something going on in
your life that's making you really uncomfortable right now. You
got trials right now. You got an area where you really
feel like you're suffering right now. You got an area where you
feel like there's there's no way out. Look at the bigger fact. Those
things may be facts. But they're not the big fact. The bigger fact is that God is
near. And he hasn't forgotten you.
He's near the brokenhearted. He's near those who call upon
his name. He's near those to whom the wicked are near. That's
the big fact. You know, most of our Christian
life is really nothing more than preaching the big fact to ourself.
We, you know, we get all caught up in all of the facts. But there's
a bigger fact. And then the psalmist says his
word is true and established. All your commandments are true. I think that why he says this
for this very specific reason, the wicked are near. but they're
far from your law. So the people that are threatening
me are detached from truth. I'm here, I'm locked in, I'm
standing on the truth, and I know God is near, and so I actually
have, in a sense, the double protection, because I've got
the nearness of my God, who is stronger and closer, but I'm
also standing on truth. I've got truth on my side. All
your commandments are true. I'm dedicated to walking in those
commandments. They shape and govern and direct
my life. And I know these people over
here, that's not what govern and directs their life. And so
you know what? At the end of the day, one of
us is going to be right and one of us is going to be wrong. One
of us is going to be on the side of righteousness. One of us will
be on the side of wickedness. And it will be me that's on the
side of truth and on the side of God, because your commandments
are True. You ever just feel just utterly
dejected by seeing what's going on all around us? John Piper,
by the way, has just an absolutely wonderful blog that he did on
June 30th, taking a text from Psalm 119. My eyes pour rivers
of water because they don't keep your law. And he talks about
the big calamity and the big calamity. It's not just tolerance of the sin of homosexuality,
but the celebration of the sin of homosexuality,
the celebration And the thing is, is that the culture is compelling
us not just be tolerant, but if you don't celebrate with us,
it's because you're a bigot. If you don't celebrate with us,
it's because you're a fundamentalist. If you don't celebrate, so there's
this pressure. And if ever there was a time
where men called good evil and evil good, it's in our day, right? And so here we are living in
a cultural current that is moving swifter and swifter in the absolute
wrong direction. And Christians are capitulating
all the time because we want to sound what big hearted. We want to, we want to sound
generous and charitable. We want to sound nice. By the way, over the next few
years, we're going to see state after state after state after
state legalize what's called gay marriage. All right? That's
a given. It's a given. It doesn't mean
that you don't try to stop it, but I will tell you, the current
is so strong that that is the issue of the day. It is the issue
on our college campuses. It's the issue that's before
the courts. It's the issue that is in our so-called family values. That is the issue today. And it's just going to gain more
and more and more traction. And so the question is, as Things gain more and more ground. By the way, you want to know
how how entrenched this is? Wheaton College, the bastion
of evangelical education for the last 50 years, has a gigantic. Organization. Of gay students
and alumni. Little Wheaton, one. Thousands
of names. Okay, so we're not making this
up. Okay, so what in the world gives you the strength to stand
when the wicked are near? He said, I know that God is closer,
God is stronger, and his word is true. There may be nobody
else around me who believes it's true, but I know it's true and
I'm not moving. And at the end of the day, it will be proven true. Notice what
he says. He says, long. Have I known from your testimonies
that you have established them forever? Now, the New American
Standard says something like, of old I have known from your
testimonies that you've established them forever, and it makes him
sound like he's an old person, but that's not the point. The
idea is I have long reflected on this, and it is that long reflection
that has instilled in me the old Ness of your truth. That doesn't sound very compelling
today. Because we want things that sound new, not old. Right? Biblical writers and the Saints
didn't have the idea that new means improved. By the way, there's
only, biblically, there's only one example where I can think
where new means improved, and that's with the new covenant,
all right? But the idea of new truth is better, or new ideas
are better. Remember Jeremiah 6.16, ask for
the old paths. Right? Ask for the old paths. Do you realize how utterly and
completely outdated this crowd is here tonight? If you believe that marriage
should only be between a man and a woman, you're outdated.
If you think the husband should be the head of the house, you're
outdated. If you think a wife should be
in submission to her husband, you're outdated. If you think
children should obey their parents without question, you're outdated. If you think that there are actually
role distinctions based on gender, you're outdated. If you think
that leadership in the church should be male, you're outdated. If you think that you should
still spank your kids, you're outdated. If you think God speaks
through a book, you're outdated. If you think you should set one
day apart in the week for worship and fellowship, you're outdated. And so, you know what I say?
Blessed outdatedness. Blessed outdatedness. Notice,
this is what I've learned from your testimonies. You've founded
them forever. Spurgeon says we're satisfied
with the truth, which is as old as the hills and as fixed as
the mountains. God's truth unchanged and unchanging. And so again, remember how this
fits in here. He is pouring his heart out to
God, crying out to God with everything that he is whole sold, crying
out, waking up early, keeping his post, meditating on the word. Surrounded by evil. And the way he ends. is with confidence. God is near.
His word is sure. It's forever established in the
heavens. So when the troubling facts harass
your soul, money, marriage, job, kids, politics,
country, morality, you name it. When the troubling facts harass
your soul, meditate on the Word of God. Cry out to God. and get the perspective of the
bigger fact. Let's pray. Father, we thank you that you
are near and you never leave us nor forsake us and your truth
is always true. And we pray that we would be
the kind of people who know what it is to earnestly plead with
You. We pray that we would be the
kind of people who don't just go through the motions, but who
have our hearts engaged with the living God. We pray, Father,
that we would be men and women of Your Word, And we ask, Lord,
that no matter what is unleashed against us, we would be able
to say, I know your commandments are true. Father, we ask that you would
keep us focused on the bigger fact. Father, remind us that
you alone are God. There is no one else. In Christ's
name we pray, amen.
Crying to God with All Our Heart - Qoph Stanza
Series An Exposition of Psalm 119
| Sermon ID | 72711140325 |
| Duration | 53:12 |
| Date | |
| Category | Midweek Service |
| Bible Text | Psalm 119:145-152 |
| Language | English |
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