Welcome to Day 2739 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2739– A Confident Life – The Supremacy of Love – 1 John 4:7-21

Putnam Church Message – 10/19/2025

Sermon Series: 1, 2, & 3 John

“The Supremacy of Love “

Last week, we continued through the letter of 1 John and explored how to have “A Discerning Life: Distinguishing Truth from Error.”

This week, we continue through the letter of 1 John, and we will explore how to have “A Confident Life: The Supremacy of Love” from 1 John 4:7-21 from the NIV, which is found on page 1902 of your Pew Bibles.

Love One Another

 ⁷ Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. ⁸ Whoever does not love does not know God, because God is love. ⁹ This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. ¹⁰ This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. ¹¹ Dear friends, since God so loved us, we also ought to love one another. ¹² No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.

¹³ This is how we know that we live in him and he in us: He has given us of his Spirit. ¹⁴ And we have seen and testify that the Father has sent his Son to be the Savior of the world. ¹⁵ If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God. ¹⁶ And so we know and rely on the love God has for us.

God is love. Whoever lives in love lives in God, and God in them. ¹⁷ This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. ¹⁸ There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.

¹⁹ We love because he first loved us. ²⁰ Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. ²¹ And he has given us this command: Anyone who loves God must also love their brother and sister.

Opening Prayer

If I were to say, “Turn to the ‘love chapter’ in the New Testament,” most people would probably flip straight to 1 Corinthians 13. That “ode to love” has earned the honorific title “Love Chapter” for a reason. Its thirteen verses mention agapē eight times. And its poetic description of selfless love is fit for framing:

⁴ Love is patient and kind. Love is not jealous or boastful or proud ⁵ or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. ⁶ It does not rejoice about injustice but rejoices whenever the truth wins out. ⁷ Love never gives up, never loses faith, is always hopeful, and endures through every circumstance.

⁸ Prophecy and speaking in unknown languages^[a] and special knowledge will become useless. But love will last forever! (1 Cor. 13:4–8)

However, without detracting from the beauty and power of Paul’s words in 1 Corinthians, let me suggest that a far stronger case can be made for a different passage of Scripture earning the title “Love Chapter”—the fourth chapter of 1 John. The noun “love” (agapē) and the verb “to love” (agapaō) appear a combined twenty-seven times in 1 JOHN 4:7-21 alone. No other chapter in the Bible comes close to such a direct and sustained emphasis on love.

This Christlike, self-sacrificial, others-focused love transformed the apostle John’s life. In the Gospel of John, he referred to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 21:7, 20). This self-identification wasn’t a way of pointing out how great he was to earn Christ’s love, not with this kind of love. Rather, I think John couldn’t stop marveling that Jesus would express such unconditional, selfless love to anyone, particularly him. John viewed himself as the disciple whom Jesus loved, not because of who he was, but in spite of it.

This jaw-dropping wonder at the love of God fuels John’s “love chapter” in 1 JOHN 4:7-21. This is the third time in this letter that John touches on the subject of loving one another (2:7–10; 3:11–18). But in this passage, he builds his strongest case for the central place of love in the Christian life.

4:7–12

As a congregation grows in size and significance and its leadership passes from the passionate founders to the next generation, one of the first things to suffer is not sound doctrine, solid preaching, or the priority of evangelism. One of the first things to wane is love (see Rev. 2:4). Already in John’s day, only a generation after the gospel of Jesus Christ went forth from Jerusalem and churches were established throughout the Roman world, the love of the brethren had begun to cool.

Apparently, the problem of a weakening love for one another had become so acute that John saw fit to repeat his appeal to love several times in his letter and to highlight, underscore, and circle it in chapter 4. He begins this section with a straightforward but gentle command, one he’s written before: “Dear friends, let us continue to love one another” (1 Jn. 4:7; see 2:10; 3:11, 23). In the next handful of verses, he’ll say it two more times (4:11, 12). This wasn’t the mindless repetition of an old man teetering at the brink of senility. He said it over and over again because his readers needed to hear it over and over again. Clearly, their lackluster love broke John’s heart.

To urge his readers to take seriously the command to “love one another,” John provides three reasons for his imperative: a theological reason (4:7–10), a reciprocal reason (4:11), and a practical reason (4:12).

A theological reason for loving one another (4:7–10). John begins his persuasive apologetic for loving one another by pointing to the nature of God and its implications for our intimate union with Him. “Love comes from God” (4:7), and “God is love” (4:8). Self-giving, other-centered agapē love is God’s very nature. It’s the essence of His person. When we know Him personally through the new birth and are indwelt by the Spirit, we are in union with Him. Since this is true—we are in God and He is in us—then the same loving character of God should flow through us.

John touches on the negative aspect of this truth in 4:8. But anyone who does not love does not know God because love is of the very essence of God’s character—“God is love.” If a hose is connected to a water supply, water will flow through the hose. If a wire is connected to an electrical source, power will flow through the wire. If a branch of a tree is connected to the root and trunk system, the sap of the tree will flow through the branch. And if a man or woman is genuinely connected to the loving Father, through the Son, by the indwelling Spirit, the love of God will flow through his or her life toward others.

John takes the theological reason further in 4:9–10, focusing on the ultimate expression of God’s agapē love: Jesus Christ. God’s love was made clear, visible, and observable among us when God sent His only Son to be the propitiation for our sins. Through Him we have complete forgiveness and eternal life. God didn’t have to do this. After all, we hadn’t earned it, and He didn’t owe it to us as a reward. Instead, the act of sending His Son as our Savior was purely by grace—selfless, sacrificial, other-centered love. Jesus Himself said, “There is no greater love than to lay down one’s life for one’s friends.” (John 15:13). Jesus did precisely that, according to the plan and purpose of God the Father.

The theological reason for loving one another is that other-focused love is of the very essence of God, which He demonstrated clearly by sending Jesus Christ to earth to die for the sins of undeserving sinners (John 3:16).

A reciprocal reason for loving one another (1 Jn. 4:11). To “reciprocate” means to return a favor—if somebody scratches your back, you should scratch theirs; if somebody treats you to a meal, you should treat them back. But in the divine economy, reciprocation for God’s loving, gracious actions toward us can’t be paid back to God. He doesn’t need anything from us, and we couldn’t think, feel, say, or do anything that would benefit Him in any way. When it comes to personally responding to God’s love shown to us through Christ, God desires not that we “pay it back,” but that we “pay it forward.”

What a clear picture of the absolute other-centeredness of God’s love! He shows unconditional love toward us and, in return, expects us to direct unconditional love toward others. How contrary to typical human nature, driven by a karmic approach to life in which “one good turn deserves another.” God’s will that we reciprocate His love by loving others isn’t karma—it’s grace! It topples the whole basis of spiritual manipulation, pagan magic, and religious rituals in which we must do something for God to get something from Him. The reciprocal reason for loving one another turns the worldly quid pro quo approach to the spiritual life on its head and makes God’s recipients of love a conduit for His grace.

A practical reason for loving one another (4:12). This isn’t the first time John has asserted that “no one has seen God at any time.” He affirmed the same thing in his Gospel: “No one has ever seen God. But the unique One, who is himself God,^[a] is near to the Father’s heart. He has revealed God to us.” (John 1:18). John’s point in the Gospel is this: Had Jesus not manifested God to people, God the Father’s character would have remained hidden in abstraction. The coming of Christ revealed the invisible things of God, even though the divine nature itself cannot be observed by physical eyes.

But in 1 John 4:12, John adds another way—besides the coming of Christ—that God reveals His character to the world: “No one has ever seen God. But if we love each other, God lives in us, and his love is brought to full expression in us. The term translated “full expression or perfected” in 4:12 (and later in 4:17) is teleioō, which means “complete, bring to an end, finish, accomplish.” The love of God is brought to fruition in us and is brought to its intended purpose when we love one another. And this “full expression or perfected” love reveals God to the world.

The apostle John was one of the few people who saw, heard, and even touched the incarnate God-man, Jesus (1:1). Since the second century, no one alive has encountered Jesus like that. We read the accounts of those who had, and we believe in Him, but we can’t experience Him physically in the same way. This fact makes this second means of revealing God’s character so important today. Because we can’t see, hear, and handle the incarnate Son of God, the only evidence of God’s character/as love on earth/ is the Christlike love of believers—God’s love flowing through them. God has chosen to abide in us and work out His will through us, and in the process, we become more like Christ. We become the visible messengers of the invisible, loving God.

4:13–16

Considering Christ’s unparalleled example of selfless love and the high calling to be extensions of God’s perfect love in the world, it would be natural for us to throw our hands in the air and say, “What? I surrender! Nobody can live up to that kind of love but Christ alone!”

Perfect. You’re just where you need to be. That attitude of surrender is where John leads us in 4:13-16. On our own, we are entirely unable to manifest this kind of love. But God hasn’t left us on our own. When we trusted Christ, God gave us the third member of the Trinity to indwell us and empower us. The Holy Spirit enlightens our minds to understand the gospel of Jesus Christ; He also opens our hearts and empowers our wills to accept it.

But the Spirit doesn’t stop there. The permanent presence of the Holy Spirit, who unites us to the life of God, continues to enable us to confess Jesus as the Son of God (4:15). This same Spirit who unites us to the life of God also unites us to the love of God, so that we’re not only recipients of His love but also conduits of His love (4:16). In 4:17, John makes it clear: And as we live in God, our love grows more perfect. By what? By God abiding in us through the personal, permanent presence of the Holy Spirit. In short, we’re not left on our own to live up to the love of God in our own strength. In fact, that would be utterly impossible. We must never forget that in our flesh—our fallen condition with its sinful tendencies—we can’t produce the kind of agapē love that God manifests. However, this love is one aspect of the fruit of the Holy Spirit, who abides in every believer (Gal. 5:22–23). He will work in us to fulfill God’s command to love one another.

WORK OF THE HOLY SPIRIT IN THE LIFE OF THE BELIEVER

1. Baptizing into the body of Christ (1 Cor. 12:13)
2. Regenerating for life (John 6:63; 2 Cor. 3:6)
3. Sealing for redemption (Eph. 1:13–14)
4. Indwelling for relationship (John 14:16–17; 1 Cor. 6:19)
5. Filling for transformation (Eph. 5:18–21)
6. Empowering for obedience (Gal. 5:22–23; Phil. 2:12–13)

4:17–21

We’ve already seen that the term “Full Expression or perfected” in 1 John 4:12, and here in 4:17, means to bring something to its intended purpose. The love of God is somehow made complete in us when we express that love toward one another by the power of the Holy Spirit. When this love grows to maturity in our lives and we love one another more and more, several things happen.

First, we can face him with confidence (4:17). Because we reflect His character in the world and thus demonstrate the genuineness of our relationship with Him, we have “confidence in the day of judgment.” This promise echoes what John said earlier in 2:28: “remain in fellowship with Christ so that when he returns, you will be full of courage and not shrink back from him in shame.” One day each of us must give an account to God (Rom. 14:12). This isn’t a trial to determine whether we have earned eternal life but an evaluation of our fruitfulness to determine our reward in Christ’s kingdom (1 Cor. 3:10–15). We who are saved and indwelled by the Spirit do not need to fear the coming of Christ. If we are loving one another by His power, we should long for His return with confidence.

Second, we are free from fear of punishment (1 Jn. 4:18). When we have a mature love of fellow Christians, there should be no fear in our lives. As light instantly drives out darkness, the life that flows with the love of God casts out fear. But the opposite is also true: If a person dwells in fear of hell, fear of the return of Christ, or fear of God’s wrath or punishment, that person either doesn’t have a saving knowledge of Christ or has wandered far from walking in the light.

Third, we continue to grow in our love for one another (4:19–21). Why do we love? “Because He loved us first.” It’s not the other way around. As Paul wrote, “But God showed his great love for us by sending Christ to die for us while we were still sinners.” (Rom. 5:8). God took the initiative. His love came first. Our love is a response to His, is enabled by His Spirit, and is modeled by the example of Christ. This means that as we grow in Christlikeness, we will also grow in our love for one another.

Can a person truly love God but harbor hatred for their brother or sister in Christ? Is it possible to truly receive the vertical love of God through salvation and reciprocate that love vertically, directing all of our attention and affection heavenward? This is the supreme goal of the mystic—to ascend into the heights of the love of God personally, privately, and profoundly; to be lost, as it were, in an indescribable experience of loving God and being loved by Him. In that kind of vertical pursuit, the horizontal things of this world—even the people of this world—are a distraction from loving God.

The apostle John completely rules out this kind of mystical, personal, private love of God that ignores, neglects, rejects, or hates a brother or sister in Christ (1 Jn. 4:20). Such a person who “hates his brother” while claiming to love God “is a liar.” The reason? The brother or sister in Christ right before our eyes should be the first, natural object of our mercy, grace, charity, affection, and unconditional love. God is invisible, intangible, and unreachable. No amount of meditation or mantras will bridge the gap between our physical world and the heights of heaven. If we can’t love the ones whom God has placed in front of us, how can we seriously claim to have a genuine love for the invisible God?

Our love for God must be visible in our love for others; otherwise, it is inauthentic. And as we love one another, we reflect God who first loved us.

APPLICATION: 1 JOHN 4:7–21

Loving One Another

We’re to love one another—those brothers and sisters in Christ beside whom we worship during our Sunday services or fellowship with at other times. We’re to love them unconditionally, selflessly, and sacrificially.

But how? What’s that supposed to look like? Isn’t it enough that we drop a few bucks in the offering on Sunday morning, so the church has enough money to turn on the air conditioning and my brother in Christ doesn’t overheat? Or does the Lord Jesus expect something more tangible … more real?

To help get a clearer picture of what’s involved in genuinely loving our brothers and sisters in Christ, take some time to reflect on some verses that flesh out the concept of loving one another. Read each of the six passages in your bulletin insert. I have listed a few words that summarize the specific actions expected in this kind of love. Take note of a specific person (or persons) in your life for whom you can exercise this love. When you’ve completed the chart, prayerfully consider how you can start living by the power of the abiding Spirit, keeping Christ’s command to love in mind.

Next week, we will continue our exploration of 1 John. Our message for next week is “A Confident Life – Believers, Overcomers, Witnesses.” Our Core verses for next week will be:  1 John 5:1-12

Closing Prayer

Welcome to Day 2738 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2738 – Wisdom Nuggets – Psalm 93:1-5 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2738

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title of today’s Wisdom-Trek is: The Lord Reigns Over the Chaos Waters

Today, we embark on a journey into the royal courts of the cosmos as we explore Psalm Ninety-three, covering the entire psalm, verses one through five, in the New Living Translation.

This short, powerful hymn marks the beginning of a specific collection within the Psalter known as the “Royal Psalms” or “Enthronement Psalms,” which generally includes Psalms Ninety-three through Ninety-nine.

In our last trek through Psalm Ninety-two, we celebrated the Sabbath, reflecting on the joy of God’s works and the ultimate destruction of the wicked.   We concluded with the image of the righteous flourishing in the courts of our God, declaring that, “The Lord is just! He is my rock!”

Psalm Ninety-three takes that declaration of God’s character and elevates it to a declaration of His universal position.   It moves from the righteous individual flourishing in the temple to Yahweh reigning over the entire created order.

It addresses a fundamental anxiety of the ancient world—and indeed, our world today: Is anyone actually in charge?   When we look at the chaos of history, the violence of nature, and the rebellion of spiritual forces, we need to know if the throne is occupied.   This psalm answers with a thunderous “Yes.”

So, let us step into the throne room of the universe and behold the King who is mightier than the roaring waters.

The First Segment is: The Coronation of the Eternal King

Psalm Ninety-three: verses one through two

The Lord is king! He is robed in majesty. Indeed, the Lord is robed in majesty and armed with strength. The world stands firm and cannot be shaken. Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past.

The psalm opens with a proclamation that would have served as a battle cry, a theological manifesto, and a shout of worship: “The Lord is king! He is robed in majesty.”

The phrase “The Lord is king” (Yahweh malak) is the central thesis of Israelite theology.   In the ancient Near East, kingship wasn’t just about political administration; it was about maintaining cosmic order.   A king’s primary job was to hold back chaos.   By declaring Yahweh as King, the psalmist is asserting that the God of Israel is the one holding the universe together.

The imagery of clothing is vital here: “Indeed, the Lord is robed in majesty and armed with strength.”

God does not put on majesty like a costume; majesty is His intrinsic nature, yet it is displayed visibly to His creation.   He is “armed with strength” (literally, He has “girded Himself with strength”).   This is warrior imagery.   In the Ancient Near Eastern context, a god’s kingship was often won through battle against the forces of chaos.   God is depicted as a warrior who has prepared Himself for action, ready to enforce His will and protect His realm.

The immediate result of this powerful kingship is stability: “The world stands firm and cannot be shaken.”

This connects directly to the concept of creation order.   In the ancient mind, the world was a fragile bubble of order floating in a sea of chaos.   Without a strong king to maintain the boundaries, the world would dissolve back into disorder.   The psalmist declares that because Yahweh is the King, the earth is secure.   It is not a random accident; it is a stabilized kingdom.

The psalmist then addresses the King directly, affirming His eternal nature: “Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past.”

Unlike human kings who rise and fall, or the pagan gods who were often depicted as being born or attaining kingship through a specific event, Yahweh’s reign is “from of old.”   He predates creation.   He predates the “world” that He established.   Before there was a rebellion in the Divine Council, before there was a sea to tame, God was already on the throne.   His authority is not derived; it is intrinsic and eternal.

The second segment is: The Rebellion of the Chaos Waters

Psalm Ninety-three: verses three through four

The floods have risen up, O Lord. The floods have roared like thunder; the floods have lifted their pounding waves. But mightier than the violent raging of the seas, mightier than the breakers on the shore— the Lord above is mightier than these!

Now, the psalmist introduces the antagonist in this cosmic drama: “The floods have risen up, O Lord. The floods have roared like thunder; the floods have lifted their pounding waves.”

To understand the full weight of this, we must look through the lens of the Ancient Israelite worldview.   In the Bible, and in the cultures surrounding Israel, the Sea (Yam) or the Floods (Naharim) were not just bodies of water.   They represented the primeval forces of chaos, disorder, and death.   They were often personified as a sea monster or a chaotic dragon (Leviathan or Rahab) that opposed the Creator.

When the psalmist says the floods have “risen up” and “lifted their voice,” he is describing a cosmic insurrection.   This is a picture of the chaotic spiritual forces of the Divine Council worldview—those spiritual entities that rebelled against God’s order—attempting to overwhelm God’s creation.   It represents everything that is anti-God, anti-life, and anti-order.   It is the roar of rebellion threatening to unmake the world that God established in verse one.

But the response of the psalmist is immediate and triumphant: “But mightier than the violent raging of the seas, mightier than the breakers on the shore—the Lord above is mightier than these!”

Notice the comparison.   The seas are violent; the breakers are strong.   The forces of chaos are real and they are terrifying.   The Bible never pretends that evil is weak.   However, the “Lord on high” (Yahweh Adir) is mightier.

In pagan myths, the storm god (like Baal) often had to engage in a desperate, exhausting battle to defeat the sea god (Yam).   But here, there is no sweat on God’s brow.   There is no question of the outcome.   Yahweh sits “above” the flood.   His power is transcendent.   He doesn’t just survive the chaos; He subjugates it.

This is a profound comfort for us.   Whether the “floods” in our lives are political upheavals, spiritual attacks, or personal tragedies, they are essentially forces of chaos trying to undo God’s order.   The psalmist reminds us that the King who wears majesty like a robe is mightier than the noise of our circumstances.

The third segment is: The Holiness of the King’s House

Psalm Ninety-three: verse five

Your royal laws cannot be changed. Your reign, O Lord, is holy forever and ever.

The psalm concludes by moving from the cosmic battlefield of the seas to the ordered sanctuary of God’s house.   Because God has subdued the chaos, two things are established: His Law and His Holiness.

First, “Your royal laws cannot be changed.”   Other translations might say “Your decrees are very sure” or “Your testimonies are firm.”

Because God has conquered the fickle, shifting, chaotic waters, His word is the ultimate solid ground.   Chaos is characterized by unpredictability and lack of rules.   God’s Kingdom is characterized by reliable decrees.   His victory over the waters proves that He has the authority to make rules that stick.   We can trust His Scripture because He has proven His power over the storm.

Second, “Your reign, O Lord, is holy forever and ever.”   The NLT translates this as “Your reign,” but the literal Hebrew refers to “Your House” (beyt).   “Holiness befits your house, O Lord, forevermore.”

Holiness (qodesh) means “set apart” or “distinct.”   If the “floods” represent the profane, common, chaotic world outside, then God’s House (His Temple, and by extension, His people) is the sphere of perfect order, purity, and peace.

Because God is the King who defeated chaos, His dwelling place must be a place where chaos is not allowed to enter.   It is a sanctuary of stability.   This holiness is not a temporary state; it is “forever and ever” (literally, “for length of days”).

This connects beautifully to the Divine Council worldview.   The temple on earth was seen as the earthly counterpart to God’s cosmic throne room.   Just as God reigns in holiness above the cosmic waters in heaven, His presence maintains a zone of holiness on earth.   For us, as believers who are now the Temple of the Holy Spirit, this verse is a call to purity.   Since we are the house of the King who conquered chaos, our lives should reflect His order, His stability, and His holiness, not the turmoil of the world around us.

Psalm Ninety-three is a short but massive declaration.   It tells us that the world is not spinning out of control.   There is a King.   He is robed in strength.   He is older than time.   He is stronger than the scary things that go bump in the night.   And because He reigns, we have a sure Word and a Holy Home.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

Welcome to Day 2737 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2737 – Wisdom Nuggets – Psalm 92:8-15 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2737

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title of today’s Wisdom-Trek is: The Eternal Exaltation and the Flourishing Righteous

Today, we conclude our journey through Psalm Ninety-two, the beautiful Song for the Sabbath Day.   We are covering the final, triumphant verses, eight through fifteen, in the New Living Translation.

In our last conversation, we affirmed that it is “good to give thanks to the Lord,” proclaiming His Unfailing Love in the morning and His Faithfulness in the evening (Psalm Ninety-two, verses one through four).   We wrestled with the temporary flourishing of the wicked—who “sprout like grass”—but concluded that they are destined to be “destroyed forever,” for God’s thoughts are simply “deeper than anyone can comprehend” (Psalm Ninety-two, verses five through seven).

Now, the psalm moves to its magnificent climax.   It declares the eternal nature of God’s sovereignty, contrasts the certain ruin of His foes with the flourishing destiny of the righteous, and celebrates the lifelong vitality of those who trust in the Most High.   This final section is a powerful declaration of vindication and blessing, a perfect capstone to the Sabbath celebration.

So, let us open our hearts to this triumphant assurance, embracing the destiny of the righteous and the certainty of God’s eternal rule.

The first segment is: The Eternal Judgment and the Exaltation of the Righteous

Psalm Ninety-two: verses eight through eleven

But you, O Lord, will remain supreme forever.  Your enemies, Lord, will be destroyed;  all evil doers will be scattered.  But you have made me as strong as a wild ox;  you have poured olive oil on my head.  My eyes have seen the downfall of my enemies;  my ears have heard the defeat of my wicked foes.

After acknowledging the fleeting power of the wicked, the psalmist immediately shifts focus to the unchanging reality of God’s reign: “But you, O Lord, will remain supreme forever.”

The “But” is the most important word in the psalm, signaling the ultimate pivot from the temporary to the eternal.   The wicked are ephemeral, but God “will remain supreme forever.”   This affirms His sovereignty over all time and space, including His supreme position over the Divine Council, guaranteeing that His justice will prevail.

Because God is eternally supreme, the fate of His enemies is sealed: “Your enemies, Lord, will be destroyed; all evil doers will be scattered.”

This is a prophetic certainty, a final judgment that will come upon those who defy God and do evil.   They will be “destroyed” (’abhad), utterly ruined, and “scattered” (pāraḏ), dispersed and defeated, like chaff in the wind.   This provides the ultimate comfort to the righteous: while the wicked may flourish for a time, their final end is guaranteed ruin.

In contrast to the destruction of the wicked, the righteous believer is guaranteed exaltation and divine favor: “But you have made me as strong as a wild ox; you have poured olive oil on my head.”

The “wild ox” (re’ēm) was a symbol of unparalleled strength, vigor, and untamable power in the ancient world.   The psalmist is blessed with spiritual and physical vitality, a strength that is robust and invincible.   The “pouring [of] olive oil” on his head is an act of anointing, symbolizing divine favor, consecration, and a fresh infusion of blessing or spiritual power.   This anointing sets the righteous apart and gives them the strength necessary for life’s battles.

The psalm shifts from prophecy to present tense, celebrating the vindication already experienced: “My eyes have seen the downfall of my enemies; my ears have heard the defeat of my wicked foes.”

The psalmist speaks as if the victory is already accomplished, celebrating the visible evidence of God’s justice.   He has seen and heard the downfall and defeat of the wicked.   This powerful assurance is the fruit of dwelling in God’s presence—a clear, firsthand witness to the justice of God that confirms the truth of the Sabbath song.

The second segment is: The Flourishing Destiny of the Faithful

Psalm Ninety-two: verses twelve through fifteen

But the godly will flourish like palm trees  and grow tall like the cedars of Lebanon.  For they are transplanted into the Lord’s own house.  They flourish in the courts of our God.  Even in old age they will still produce fruit;  they will remain vital and green.  They will declare, “The Lord is just!  He is my rock!  There is no evil in him!”

The psalm now presents the climactic, beautiful destiny of the righteous, contrasting their enduring vigor with the fleeting existence of the wicked grass: “But the godly will flourish like palm trees and grow tall like the cedars of Lebanon.”

The “godly” (tsaddiq) are those who are morally and spiritually righteous.   Their flourishing is likened to two powerful symbols of longevity and vitality:

1. The Palm Tree: Known in the ancient Near East for its straightness, enduring greenness, and steady fruit production, even in arid conditions.
2. The Cedars of Lebanon: Known for their massive size, strength, and longevity, often living for hundreds of years.

The psalmist assures the righteous that their life will be marked by strength, beauty, and duration, defying the quick decay of the wicked.

The source of this incredible vitality is the proximity to God: “For they are transplanted into the Lord’s own house. They flourish in the courts of our God.”

The flourishing of the righteous is not inherent; it is environmental.   They are not native to the courts; they are “transplanted” (shathal, carefully planted).   They draw their life and vigor from the very presence of God, from the spiritual nourishment found in the Temple (the Lord’s house) and its courts.   This emphasizes that spiritual thriving is directly linked to spiritual proximity to God.

This divine life force continues even when human strength fades: “Even in old age they will still produce fruit; they will remain vital and green.”

This promise directly refutes the natural fear of mortality and decline that Moses lamented in Psalm Ninety.   While the bodies may weaken, the spiritual life of the godly will remain fruitful, “vital” (deshen, fatness, richness), and “green” (ra‘anan, fresh and vigorous).   This is the ultimate hope for a life of enduring legacy—that our usefulness and vitality in God’s service will not diminish with age.

The conclusion of the psalm provides the final testimony and truth that this flourishing life declares: “They will declare, ‘The Lord is just! He is my rock! There is no evil in him!'”

The blessed life of the righteous becomes a visible, undeniable declaration of God’s perfect character.

• God is Just (yashar): The flourishing of the righteous and the downfall of the wicked proves that God is morally upright and acts fairly.
• God is My Rock (tsûr): He is the unshakeable foundation of their security and strength.
• God is Pure (‘āwel): “There is no evil in him!” This is the ultimate affirmation, confirming that God’s power is always righteous, holy, and untainted by injustice.

This final declaration is the very purpose of the Sabbath song—to proclaim God’s righteousness to the world and to affirm, through a life of enduring fruitfulness, that He is the perfect Rock of our salvation.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to, ‘Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

Welcome to Day 2736 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – The Profound Meaning of “The Name” of the Lord

Wisdom-Trek Podcast Script – Day 2736

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2736 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God’s Word. John’s lessons can be found on his website   theologyinfive.com.   Today’s lesson is titled The Profound Meaning of “The Name” of the Lord   

Understanding the theology of the Ancient Near East is paramount to fully grasp biblical concepts, and the interpretation of “The Name” of the Lord is no exception. God chose to reveal Himself to Abraham and create the nation of Israel within this culture. Because of this, He revealed Himself in ways that would make sense to believers. In the Ancient Near East, the term “Shem” in Hebrew represents far more than a mere title; it encapsulates the very essence, character, authority, and reputation of God. Let’s explore this further and then delve into how this understanding impacts our interpretation of the commandment against taking the Lord’s name in vain.

“The Name” as Divine Essence  

In the Ancient Near East, a deity’s name was considered to be the embodiment of the divine essence. Likewise, in the Bible, “The Name” of the Lord represents God Himself. This can be seen in Proverbs 18:10: “The Name of the LORD is a strong tower; the righteous run into it and are safe.” Here, “The Name” is equivalent to God’s protective power and presence.

“The Name” as Manifested Presence  

The Name also symbolizes God’s manifested presence among His people. When Solomon built the Temple, he believed it to be a dwelling place for God (1 Kings 8:13). However, God clarified that His Name would dwell there, thus emphasizing that His presence transcends physical boundaries.

“The Name” as Divine Authority  

Invoking a deity’s name in the Ancient Near East was a way of drawing on divine authority. Similarly, in the biblical text, “The Name” of the Lord signifies His authority. The misuse of the Lord’s Name is cautioned against in Exodus 20:7, underlining the gravity of disrespecting God’s authority.

“The Name” as Divine Reputation  

In Ancient Near East cultures, a deity’s name often represented their reputation. In the biblical context, God’s Name is a reflection of His character, faithfulness, and commitment to His covenant. As Psalm 23:3 notes, the Lord acts for His Name’s sake, demonstrating consistency between His actions and His reputation.

Implications for Understanding the Commandment Against Taking the Lord’s Name in Vain  

With a deeper understanding of “The Name” embodying the essence, presence, authority, and reputation of God, we can reinterpret the commandment against taking the Lord’s Name in vain (Exodus 20:7). This commandment is not simply about using God’s Name carelessly or disrespectfully in speech. It carries a much broader and deeper meaning.

When we take into account the Ancient Near East understanding of “The Name”, to take the Lord’s name in vain could imply denying or diminishing God’s essence, failing to acknowledge His presence, disrespecting His authority, or tarnishing His reputation through our actions and words. This broader interpretation extends the relevance of the commandment to the entirety of our conduct, urging us to live in a manner that upholds and honors “The Name” of the Lord.

Conclusion:  

In conclusion, “The Name” of the Lord, as understood in the Ancient Near East context, extends beyond a label to encapsulate divine essence, manifested presence, divine authority, and divine reputation. This understanding not only enriches our interpretation of biblical texts but also deepens our comprehension of the commandment against taking the Lord’s name in vain, further enhancing our relationship with God.

Discussion Questions:  

1. How does understanding “The Name” of the Lord as divine essence, manifested presence, divine authority, and divine reputation reshape our interpretation of biblical passages where “The Name” is invoked, including the commandment against taking it in vain?
2. How might our personal conduct and speech be influenced by the broader interpretation of not taking the Lord’s Name in vain? How can we live in a manner that respects and honors “The Name”?
3. How does the understanding of “The Name” in the Ancient Near East compare and contrast with the views of a deity’s “name” in other religions or cultures, both ancient and contemporary? Are there similar injunctions against misusing or disrespecting the deity’s name?   

Join us next time on Theology Thursday, where our lesson will cover Pentecost and the Reversal of Babel: Reclaiming the Nations for Yahweh

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of ‘Wisdom-Trek,     Creating a Legacy.’  

Thank you so much for allowing me to be your guide, mentor, and, most importantly,   I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this Trek of life together, let us always:   

Live Abundantly.  

Love Unconditionally.  

Listen Intentionally.  

Learn Continuously.  

Lend to others Generously.  

Lead with Integrity.  

Leave a Living Legacy Each Day.  

I am Guthrie Chamberlain   reminding you to    ’ Keep Moving Forward,’      ‘Enjoy your Journey,’      and ‘Create a Great Day, Everyday!    Join me next time for more daily wisdom!

Welcome to Day 2735 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2735 – Wisdom Nuggets – Psalm 92:1-7 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2735

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title of today’s Wisdom-Trek is: A Sabbath Song, The Joy of Proclaiming God’s Faithfulness

Today, we embark on a journey into Psalm Ninety-two, covering its opening, foundational verses, one through seven, in the New Living Translation.

This psalm carries the unique superscription, “A Psalm. A song for the Sabbath Day.”   It is a deliberate, joyful declaration of praise and thanksgiving, written specifically for the day of rest.

We transition here from the high assurance of Psalm Ninety-one, where we learned that God’s faithful promises are our armor and that His angels are ordered to protect us.   Psalm Ninety-two is the natural response to that security: because God is a faithful protector, our lives should overflow with joyful, continuous worship.

This psalm invites us to make our lives a perpetual Sabbath, a dedicated time of celebrating God’s Unfailing Love and His Faithfulness.   It challenges us to look beyond the temporary flourishing of the wicked and to rest in the wisdom of God’s eternal plan.

So, let us open our hearts to this song of rest and worship, learning the wisdom of perpetual thanksgiving.

The first segment is: The Command and Content of Perpetual Praise

Psalm Ninety-two: verses one through four

It is good to give thanks to the Lord, to sing praises to the Most High.  It is good to proclaim your unfailing love in the morning, and your faithfulness in the evening.  Praise him with the ten-stringed harp, with the melody of the lyre.  For you, O Lord, have made me joyful by your deeds; I sing for joy at the works of your hands.

The psalm begins with a simple, profound statement of spiritual fact: “It is good to give thanks to the Lord, to sing praises to the Most High.”

“Good”   (ṭôḇ) here means more than merely pleasant; it signifies morally and spiritually excellent, the right and proper thing to do.   The focus is squarely on the Most High   (‘Elyōn), the supreme, sovereign God, whose power transcends all earthly and celestial authority, ensuring that our praise is directed to the one true source of all blessing.

This praise is meant to be continuous and all-encompassing: “It is good to proclaim your unfailing love in the morning, and your faithfulness in the evening.”

The psalmist delineates the ideal spiritual rhythm of the day, moving from dawn to dusk.   In the morning, when hope is renewed, we proclaim God’s Unfailing Love   (ḥesed), His steadfast, covenant loyalty.   In the evening, as darkness falls and we reflect on the day’s events, we proclaim His Faithfulness   (’ĕmûnâ), the truth of His reliability that sustained us through the day.   This establishes a model for perpetual gratitude, weaving God’s goodness into the very fabric of our time.

The praise is also meant to be musical and joyous: “Praise him with the ten-stringed harp, with the melody of the lyre.”

The use of specific instruments—the ten-stringed harp and the lyre—highlights the importance of celebrating God with intentional artistry and melody.   This is a command to engage our creativity and skill in expressing our thanks.   Worship is not a chore; it is meant to be a beautiful, melodic response to God’s greatness.

The entire impetus for this praise is external; it is rooted entirely in God’s actions: “For you, O Lord, have made me joyful by your deeds; I sing for joy at the works of your hands.”

Our joy is not self-generated; it is a reflection of God’s deeds.   The psalmist is made joyful by God’s “deeds”   (pō‘al, acts of intervention) and sings at the “works of your hands”   (ma‘ăśeh, acts of creation).   This grounds our worship in the unshakeable reality of God’s creative and redemptive power.

The second segment is: The Grandeur of God’s Plan

Psalm Ninety-two: verses five through six

O Lord, what great works you do!  Your thoughts are deeper than anyone can comprehend.  Only a fool would not know this!  Only the ignorant would not understand it.

The psalmist moves from the praise itself to the contemplation of God’s magnificent wisdom and power, which is the ultimate source of those praiseworthy deeds: “O Lord, what great works you do! Your thoughts are deeper than anyone can comprehend.”

The “great works”   (mā‘ōśeh) refer to God’s vast, overarching plan for creation and history, including His judgments over the Divine Council and His salvation of mankind.   The psalmist is filled with awe at the grandeur of God’s “thoughts”   (maḥšābōt), His purposes and designs.   These thoughts are “deeper than anyone can comprehend,” meaning they are inscrutable, profound, and far exceed the capacity of the human mind to fully grasp.

This acknowledgment of God’s inscrutable wisdom is crucial, for it provides the necessary context for the wisdom that follows—the destiny of the wicked.   When we don’t understand why the wicked prosper, we must remember that God’s plan operates on a scale and depth that is simply beyond our comprehension.

The psalmist then offers a sharp judgment on those who fail to see this profound truth: “Only a fool would not know this! Only the ignorant would not understand it.”

This is a classic wisdom declaration, straight from the tradition of Proverbs.   A “fool”   (ba‘ar) in biblical thought is someone who lacks moral discernment and rejects God’s wisdom.   They are “ignorant”   (kěsîl), spiritually dense, and unable to perceive the obvious truth of God’s sovereignty working out His purposes in the world.   The psalmist argues that only profound spiritual blindness would prevent someone from recognizing the awesome depth and wisdom of God’s actions.

The third segment is: The Fleeting Triumph of the Wicked

Psalm Ninety-two: verse seven

Though the wicked sprout like grass  and all who do evil flourish,  they will soon be destroyed forever.

This single verse provides the ultimate answer to the question that plagued the righteous in Psalm Seventy-three and Psalm Forty-nine: Why do the wicked prosper?

The psalmist acknowledges the reality of the problem: “Though the wicked sprout like grass and all who do evil flourish.”

Like the grass we saw Moses describe in Psalm Ninety, the wicked are visible, seemingly vibrant, and they “flourish”    (pāraḥ, to bud or blossom).   Their success is real, evident, and sometimes rapid.   However, this outward success is used as a metaphor for brevity and transience.

The absolute certainty of their final end is then declared: “they will soon be destroyed forever.”

Their success is ephemeral, a short, visible bloom before the inevitable judgment.   They will be “destroyed” (shamad), annihilated completely, and that destruction will be “forever.”   This contrasts starkly with the eternal nature of God’s Unfailing Love and Faithfulness.   Their fleeting success is set against God’s eternal plan.

The wisdom here is simple and profound: because God’s thoughts are deeper than anyone can comprehend, the temporary flourishing of the wicked is merely a brief prelude to their final, eternal ruin.   The righteous, who live in God’s eternal refuge, do not need to envy the wicked’s short-lived bloom.   Their destiny is forever secure in the works of God’s hands.

Psalm Ninety-two, verses one through seven, is a powerful Sabbath song that transforms our view of the world.   It calls us to perpetual thanksgiving, rooted in the certainty of God’s nature, and gives us the ultimate perspective on temporal success—a mere flash of grass soon to be destroyed forever.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of – ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly…   Love Unconditionally…   Listen Intentionally…   Learn Continuously…   Lend to others Generously…   Lead with Integrity…   Leave a Living Legacy Each Day…

I am Guthrie Chamberlain….reminding you to, ‘Keep Moving Forward,’   ‘Enjoy your Journey,’   and, ‘Create a Great Day…Everyday! See you next time for more daily wisdom!