Sermon Tone Analysis

ABCs of Praise Part 4: He is a Good God

As we begin this next portion of this series, let’s talk about perspective.

We all have as many varying perspectives on so many different things in life that we could easily let them divide us.

But it is the truth of God that binds us together by the glue of His great love.

But how easily we forget that our righteousness is as filthy rages in light of a holy and loving God.

If we could see this daily, in every circumstance, with everyone we meet, it would change our perspective of ourselves and others.

It might just make us better people and followers of the Christ.

So, how do you see?

What is your life’s vision like?

Whose perspective do you allow to define your values and beliefs?

Yours or Gods?

Psalms 119:121 begins with the Hebrew letter Ayin.

And the Psalmist starts with these words:

Ayin (ע) means “eye” or to see.

Thus, it applies to understand and obey.

The root word for “understand” is בִּין bin meaning to perceive, discern, learn and apply to life with skill.

This does not just apply to seeing in others, but the ability to open your blinded eyes to your own hearts motives, actions, attitudes, and was of thinking that do not please God.

God desires to bring healing to our souls.

But self-righteousness makes for a dull heart that will not humble itself; closed eyes that refuse to see; and deaf ears that will not take godly counsel.

The Psalmist therefore makes this reference:

The Shema found in Deuteronomy 6:4 starts with an enlarged ayin meaning we should not only hear (obey) but we should also seek to see (understand).

These words were spoken to Israel from the mouth of God to draw Israel into the covenant life of eternal relationship with Him.

As such, Pey/Fey (פ) means “mouth” thus it speaks of “words,” “expressions,” “to speak,” and have “breath.”

It means that with understanding you gain an awareness.

Thus, one gains wisdom.

The Psalmist expresses this in Psalms 119:130:

Wisdom and understanding have to be desired and sought out in any relationship.

Therefore, Tsade (צ) takes the shape of a fishing hook or the trap of an animal.

The root of the word means “to hunt, catch, or be captured.”

It symbolizes a humble and faithful servant who has been taken captive by a great love.

Thus, the sages have said that Tsade represents the tzaddik or “righteous ones”.

Which brings us to Kof/Kaf, which in general, stands for “holiness” and there is none holier than Adonai (Ginsburgh 1991).

Holiness, consecrated, separated, or belonging to God the Father in covenant relationship brings us back to the very beginning of God’s original intent for which you were created; and the new beginning you have been given through Christ as a new creation.

There is no one holier than God Himself.

He alone defines and declares righteousness.

So, it was that He alone could take on the form of man and redeem us to His righteousness through Jesus Christ.

Resh (ר) is close to the end of the aleph-beit, however, it actually means “head” or “beginning” as in Bereishit בראשית or Genesis.

According to Rabbi Ginsburgh, There are four “beginnings” that enumerate the beginning of the tractate Rosh HaShannah (Jewish New Year) (Ginsburgh 1991).

Proverbs 9:10 says,

Chassidut (Jewish Ethics) teaches us that revelation of God’s Law in the soul brings “selflessness.”

The fear of God, the resh of wisdom, is in relation to this condition of the soul in the light of God’s awe and wonder.

True wisdom is awakened to truth.

And there can only be one truth.

A thing cannot be both true and false.

It is either true or false.

Therefore, one cannot live by his own subjective perspectives of truth and follow the Christ who is “The Truth.”

But the reverent fear of the Lord is the beginning of this wisdom.

Well, the Psalmist sums it up right there.

You cannot pick and choose which of God’s precepts you wish to heed and which ones you wish to ignore.

The sum of the Psalms words in context of these five Hebrew letters is this, God is God and you are not.

Thank God that I am not.

And in this God is good and without Him I am not.

And in this we have this great hope:

Have you seen His mercies in your life?

His ch’n חנן favor; His kapporeth כַּפֹּ֫רֶת atonement; rachum רַחוּם compassion and kindness; His tachanun תַּחֲנוּן patient pleading to honor Him; His ch’sad חסד faithfulness and ch’sed חֶ֫סֶד goodness; and His rachamim רַחֲמִים His sensational, overwhelming and great love?

If the answer is no, then what are you waiting for?

If the answer is yes, then don’t hold anything back from Him.

He deserves your all.