The LORD is good to all; His compassion rests on all He has made.Yahweh is good to all. His tender mercies are over all his works.The Lord is good to all: and his tender mercies are over all his works.Jehovah is good to all; And his tender mercies are over all his works.
5 sermons cite this verse
… on your heart. Psalm 145 verse nine says this on the screen, the Lord is good to everyone and he shows compassion to all he has made. Did you get that? The Lord is good to everyone. He shows good things to everybody, even those who are atheists who don't believe in him or whatever, who are rejecting him, who are mad at him. The Lord is good to everyone and he shows compassion to all he has made. By the way, if God is good to everybody and he shows compassion to all he has made, shouldn't you and I do the same with people we disagree with? Do you show compassion to people you disagree with? Are you good to people who you think are an enemy? God is good to everyone and compassionate with everyone. Now, because God knows every feeling you already have, and God understands every feeling and he knows it better than you do, and God loves to listen to us and even our complaints about stress and everything else change, and he's always listening, then God tells us to come quickly to him whenever we're stressed, whenever we're at the end of our rope, when we're ever ready to throw in the towel, as that letter said, whenever you're distressed, Lamentations 2, verse 19 says this, cry out to God. Cry out in the night, pour out. Can you hear this? Cry out in the night, pour out your heart like water in prayer to the Lord. Have you been …
… Why should you trust in the Lord? Because he is good. Next verse. Psalm 145 verse 9. The Lord is good to all and his tender mercies are over all his works. That's a great promise to hang on to. Next verse. Final verse. Every good gift and every perfect gift is from above and comes down from the Father of lights with whom there is no variation or shadow of turning. God gives you good things. God gives us good things. This verse of Jeff Kearns, when our little, one of our little Yorkies, we don't have any dogs anymore. We don't have time for dogs anymore. But when we had a little bit of time for dogs. We had these little Yorkies and they're amazing little things. But our Yorkie died and I was here at church. She died that morning. I came to church. He buried her at our house. I came home that day and there's a little cross out in the backyard. Yeah. And Jeff wrote on that cross, James 1 17, all good and perfect gifts come from the father of love. Isn't that sweet? And you think about your dog, and don't write me, don't write me, everybody writes me on this one, will my dog be in heaven? …
I. THE PRECIOUS OINTMENT WHICH IS HERE SPOKEN OF—"the love of God." Now, although I have to speak of this, yet it is a thing which, as to its essence, is not to be spoken of. It is to be enjoyed and to be felt, but no words can convey its unmistakable sweetness!— "The love of Jesus, what it is None but His loved ones know." No words, either of the pen or the tongue will ever be able to convey it either to hearer or reader. We receive the love of God doctrinally and I think we do well to do so. We may speak of it in various theological senses. We may declare the love of God to be in some respects universal—for, "His tender mercies are over all His works" and, "the Lord is good to all." But we may delight most of all to speak of it in its discriminating and distinguishing character, as revealing itself in the full blaze of its splendor to those whom He has chosen unto Himself. …
Put these three things together—redemption by blood, redemption by substitution, and redemption by purchase— and you will then have a very clear idea of what Atonement in reference to the first-born means. Any one of the three will be sufficient for the enlightened saint, but the whole together will reflect a beautiful light upon the Cross of Christ—and in that light we may clearly see how He bore our sins in His own body on the tree and brought in everlasting Redemption for all His chosen. Let each one of us put these questions to himself or herself, "Am I redeemed with the precious blood of Christ? Did He stand as Substitute and Surety for me? Am I bought with the price that He paid for His people on the Cross? For, if not, I cannot be numbered among the first-born, for all the first-born must be redeemed in this way." Our time flies so quickly that I am afraid the other two divisions of my discourse will have to suffer. But I must remind you, as I promised to do, that the first-born, having been redeemed, had very special privileges. First, they had a double portion of their father's goods. Hence, Elisha, who was, in the prophetic sense, the first-born of Elijah, pleaded with him as his spiritual son, "I pray you, let a double portion of your spirit be upon me." Now God is good to all men, and His tender mercies are over all His works, but His special favor is reserved for the called and chosen, and faithful ones whom He has redeemed. The first-born also had the privilege of priesthood in the old patriarchal times, and every true child of God is made a king and a priest unto God, to offer daily, spiritual and acceptable sacrifices through Jesus Christ. The first-born was, in many respects, a ruler over the whole household—and Christ, the great First-Born—is the supreme Ruler over His Church, and we, in and through Him, are made rulers over many things. And He bids us ascend the throne and reign with Him as God's first-born, kings and priests unto Him forever. …
19. But, Fifthly, this doctrine not only tends to destroy Christian holiness, happiness, and good works, but hath also a direct and manifest tendency to overthrow the whole Christian Revelation. The point which the wisest of the modern unbelievers most industriously labour to prove, is, that the Christian Revelation is not necessary. They well know, could they once show this, the conclusion would be too plain to be denied, “If it be not necessary, it is not true,” Now, this fundamental point you give up. For supposing that eternal, unchangeable decree, one part of mankind must be saved, though the Christian Revelation were not in being, and the other part of mankind must be damned, notwithstanding that Revelation. And what would an infidel desire more? You allow him all he asks. In making the gospel thus unnecessary to all sorts of men, you give up the whole Christian cause. “O tell it not in Gath! lest the daughters of the uncircumcised rejoice; “lest the sons of unbelief triumph! 20. And as this doctrine manifestly and directly tends to overthrow the whole Christian Revelation, so it does the same thing, by plain consequence, in making that Revelation contradict itself. For it is grounded on such an interpretation of some texts (more or fewer it matters not) as flatly contradicts all the other texts, and indeed the whole scope and tenor of Scripture. For instance: The assertors of this doctrine interpret that text of Scripture, “Jacob have I loved, but Esau have I hated,” as implying that God in a literal sense hated Esau, and all the reprobated, from eternity. Now, what can possibly be a more flat contradiction than this, not only to the whole scope and tenor of Scripture, but also to all those particular texts which expressly declare, “God is love?” Again: They infer from that text, “I will have mercy on whom I will have mercy,” (Romans 4:15) that God is love only to some men, viz., the elect, and that he hath mercy for those only; flatly contrary to which is the whole tenor of Scripture, as is that express declaration in particular, “The Lord is loving unto every man; and his mercy is over all his works.” (Psalm 145:9.) Again: They infer from that and the like texts, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,: that he showeth mercy only to those to whom he had respect from all eternity. Nay, but who replieth against God now? You now contradict the whole oracles of God, which declare throughout, “God is no respecter of persons:’ (Acts 10:34) “There is no respect of persons with him.” (Rom. 2:11.) Again: from that text, “The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her,” unto Rebecca, “The elder shall serve the younger;“you infer, that our being predestinated, or elect, no way depends on the foreknowledge of God. Flatly contrary to this are all the scriptures; and those in particular, “Elect according to the foreknowledge of God;” (1 Peter 1:2; ) “Whom he did foreknow, he also did predestinate.” (Rom. 8:29.) …