The Story Behind the Hymns THE STORY BEHIND "GUIDE ME, O THOU GREAT JEHOVAH" Few hymns capture the journey of faith with the vividness of “Guide Me, O Thou Great Jehovah.” Written out of the rich Welsh Christian tradition, the hymn turns the biblical story of Israel’s journey through the wilderness into a deeply personal prayer for God’s guidance, strength and provision. The original hymn was written in Welsh by William Williams Pantycelyn (1717–1791), one of the most influential hymn writers of the Welsh revival. The Welsh title, “Arglwydd, arwain trwy'r anialwch” meaning “Lord, lead me through the wilderness” first appeared in 1745. Williams drew heavily on the story of the Israelites travelling through the wilderness under God’s direction. The hymn speaks of a believer who recognises that the journey ahead cannot be completed by human strength alone. God is asked to lead, sustain and provide until the traveller reaches the promised destination. The English version familiar to congregations today came through the work of Peter Williams, who translated the hymn in 1771. It was subsequently adapted and revised in English hymnals, helping the hymn move beyond Wales and into the wider Christian world. Its imagery remains striking: the believer is a “pilgrim through this barren land,” dependent upon the “Bread of Heaven” for spiritual nourishment and upon God’s presence for every step of the journey. The hymn became especially associated with Welsh Christianity and eventually found a powerful musical setting in the tune “Cwm Rhondda,” composed by Welsh musician John Hughes in 1907. The combination of Williams’ words and Hughes’ stirring melody transformed it into one of the best-known hymns to emerge from Wales. “Guide Me, O Thou Great Jehovah” has since been sung in churches, at major Christian gatherings, at national occasions and in moments of remembrance and celebration. Its enduring appeal lies in its simple but profound message: life may lead us through wilderness seasons, but the believer does not have to walk through them alone. The final destination is not the wilderness. The prayer of the hymn is that the Great Jehovah will continue to guide His people until they reach the promised land.

Conflict and Courage. Habakkuk Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4. At the time Josiah began to rule, and for many years before, the truehearted in Judah were questioning whether God's promises to ancient Israel could ever be fulfilled.... These anxious questionings were voiced by the prophet Habakkuk. Viewing the situation of the faithful in his day, he expressed the burden of his heart in the inquiry: “O Lord, how long shall I cry, and thou wilt not hear!” ... And then, his faith reaching out beyond the forbidding prospect of the immediate future, and laying fast hold on the precious promises that reveal God's love for His trusting children, the prophet added, “We shall not die.” With this declaration of faith he rested his case, and that of every believing Israelite, in the hands of a compassionate God.... The faith that strengthened Habakkuk and all the holy and the just in those days of deep trial was the same faith that sustains God's people today. In the darkest hours, under circumstances the most forbidding, the Christian believer may keep his soul stayed upon the source of all light and power. Day by day, through faith in God, his hope and courage may be renewed. “The just shall live by his faith.” ... We must cherish and cultivate the faith of which prophets and apostles have testified—the faith that lays hold on the promises of God and waits for deliverance in His appointed time and way. The sure word of prophecy will meet its final fulfillment in the glorious advent of our Lord and Saviour Jesus Christ, as King of kings and Lord of lords.... With the prophet who endeavored to encourage Judah in a time of unparalleled apostasy, let us confidently declare, “The Lord is in his holy temple: let all the earth keep silence before him.” Let us ever hold in remembrance the cheering message, “The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come.” 36Prophets and Kings, 384-388.

7 - CANONS OF PUBLIC PRAYER C. H. Spurgeon First, public prayer should be a matter of the heart. A man must be really earnest in prayer. You can pardon a man’s familiarities and vulgarities too, when you clearly see that his inmost heart is speaking to his Master, and that it is only the man’s defects of education or experience which create his faults, and not any moral or spiritual vices of his heart. Cast your whole soul into the exercise of public prayer. So pray, that by a divine attraction, you draw the whole congregation up with you to the throne of God. So pray, that by the power of the Spirit, you express the desires and thoughts of every one present, and stand as the one voice for hundreds of beating hearts which are glowing with fervor before God’s throne. Second, public prayer should be appropriate. There is no need to make the public prayer a gazette of the week’s events, or a register of the births, deaths, and marriage of your people, but the general movements that have taken place in the congregation should be noted by the minister’s careful heart. He should bring the joys and sorrows alike before the throne of grace. Third, public prayer should not be long. John Macdonald said, “If you are in the spirit of prayer, do not be long, because other people will not be able to keep pace with you in such unusual spirituality; and if you are not in the spirit of prayer, do not be long, because you will then be sure to weary the listeners.” Ten minutes is the limit to which our public prayer ought to be prolonged. Fourth, do not use cant phrases. Be done with these vile things altogether. There should be no grotesque mingling of Scripture texts, alterations of Scripture texts, or abuses of Scriptural truth in prayer. It ought always to be a point of honor among ministers always to quote Scripture directly. Make us of an expression fresh from your own mind, and it will be quite as acceptable to God as a scriptural phrase defaced or clipped. Vehemently strive against garblings and perversions of Scripture, and renounce forever all cant phrases, for the are the disfigurement of free prayer. Five, vary the order, length, and current of your public prayers. Vary the order of your prayers, then, for the sake of maintaining attention, and preventing people going through the whole thing as a clock runs on till the weights are down. Also vary the length of your prayers. Do you not think it would be much better if sometimes instead of giving three minutes to the first prayer and fifteen minutes to the second, you have nine minutes to each? Would it not be better sometimes to be longer in the first, and not so long in the second prayer? Finally, vary the current of your prayers. There are many topics which require your attention; the church in its weakness, its backslidings, its sorrows, and its comforts; the outside world, the neighborhood, unconverted hearers, the young people, the nation. Do not pray for all these every time, or otherwise your prayers will be long and probably uninteresting. Six, keep from all attempts to work up spurious fervor in public devotion. Do not labor to seem earnest. Pray as your heart dictates, under the leading of the Spirit of God, and if you are dull and heavy tell the Lord so. It will be no ill thing to confess your deadness, and bewail it, and cry for quickening; it will be real and acceptable prayer; but simulated ardor is a shameful form of lying. Seventh, prepare your prayer. Proper preparation means solemn consideration beforehand of the importance of prayer, meditation upon the needs of men’s souls, and a remembrance of the promises which we are to plead; and thus coming before the Lord with a petition written upon the fleshly tables of the heart. This is surely better than coming to God at random, rushing before the throne at haphazard, without a definite error or desire. If we wanted to summarize the canons with adverbs we could say, “Spurgeon exhorts pastors to pray soulfully, appropriately, quickly, authentically, variously, and prepared-ly.” Spugeon’s conclusion of the lecture is a most fitting place for this post to end: Let your prayers be earnest, full of fire, vehemence, prevalence. I pray the Holy Ghost to instruct every student of this College so to offer public prayer, that God shall always be served of his best. Let your petitions be plain and heart-felt; and while your people may sometimes feel that the sermon was below the mark, may they also feel that the prayer compensated for all.

Daily devotion for August 21st The Need For A Sacrifice We assume the responsibility. For the holy offerings; for sin offerings to make atonement for Israel; and for all the duties of the house of our God. Nehemiah 10:32-33 The people recognized the need for offerings and sacrifices. The history of Israel clearly reveals that this nation emphasized shedding the blood of animals and offering up their crops and grain to God. By so doing they were never allowed to forget the cost of redemption. Blood shed means a death has occurred. God is teaching His people that their problem with sin within is of such a serious nature it cannot be solved by merely instructing the mind. Only death can cure it. These bloody offerings prepared the way for the death of Jesus and even our remembrance of that death at the Lord's table. We ought to meditate on this every day. We should never allow ourselves to forget the cost of our redemption. It took all that God had to open a door that we might return to Him. As Peter put it, For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect (1 Peter 1:18-19). Very closely related to the blood offerings was the promise of these people to bring the firstfruits of their crops, herds, flocks, and even their sons to God. What they were doing was recognizing the ownership and rights of God in their lives. A corresponding truth for us today is, You are not your own; you were bought at a price (1 Corinthians 6:19b-20a). God owns us. We do not own ourselves. The world says, You are your own. If you are pregnant and you do not want the baby, you can kill it, because you have a right to do what you please with your own body. But the Bible says, No, you are not your own. You do not have a right to do anything you like with the body God gave you. This is true in other aspects of life as well. We are not our own. We have no right to determine what we are going to do with our lives or even whom we are going to marry, apart from God's limitations. We have certain choices granted to us, but not all choices. One of the important aspects of becoming a Christian is to recognize the rights of God and to live our lives within the limits He establishes. This is what this great passage is teaching. It is the way by which Israel recognized frequently and continually that their lives were not their own. They too were bought with a price. They belonged to God. He has the right to direct their affairs and make many choices for them. Thank You, Lord, for this reminder that I am not my own; I have been bought with a price. I surrender my life to You, knowing that You have redeemed me with the precious blood of Christ

The Story Behind the Hymns THE STORY BEHIND "ETERNAL FATHER, STRONG TO SAVE " “Eternal Father, Strong to Save” is one of the world’s best-known hymns associated with the sea, sailors and those who face danger on the waters. Its powerful words are a prayer for God’s protection and a reminder of His authority over the forces of nature. The hymn was written in 1860 by English hymn writer William Whiting (1825–1878), who was then the headmaster of Winchester College Choristers’ School in England. Whiting was inspired to write the hymn after a student preparing to travel by sea came to him troubled by the dangers of the journey. Whiting drew inspiration particularly from Psalm 107, which speaks of sailors caught in storms and waves and of God calming the sea. The opening words, “Eternal Father, strong to save,” immediately establish the hymn’s central theme: God as the protector of those at sea. Whiting’s original poem included references to the Father, Son and Holy Spirit, asking each person of the Trinity for protection. The hymn became even more widely known after English composer John Bacchus Dykes created the tune “Melita” for it in 1861. The name refers to Melita, the ancient name associated with Malta, where the Apostle Paul was shipwrecked according to Acts 28. With its memorable melody and prayerful words, “Eternal Father, Strong to Save” soon became closely connected with naval and maritime traditions. It has been sung by sailors, naval personnel and families seeking protection for loved ones travelling across the sea. Over the years, the hymn has also been used at naval ceremonies, military services, funerals and moments of remembrance. Its appeal, however, reaches far beyond the sea. The hymn speaks to anyone who needs courage and assurance in the face of uncertainty, placing human vulnerability against the enduring strength of God. More than 160 years after it was written, “Eternal Father, Strong to Save” remains a beloved hymn because its message is timeless: when the waters are troubled and human strength reaches its limits, faith looks to the One who commands the sea and offers refuge to those who call upon Him.

The Sword of the Spirit The Greek word for "word" here is rhema; the specific, spoken, Spirit-illuminated utterance applied to a precise situation. The sword of the Spirit is not the general knowledge that the Bible exists; it is the specific Word, quickened by the Holy Spirit, that cuts through precisely the lie or temptation confronting you in this moment. To wield the sword effectively, you must know it. A soldier who has never trained with his weapon is at a disadvantage in the heat of battle. Saturate yourself in the Word of God, not merely as a devotional exercise but as combat training. The Word you have stored in your heart is the Word you will have available when the battle is fiercest. Press forward armed with the rhema Word, sharp and ready. PRAYER: Gracious Heavenly Father, Holy Spirit, bring to my remembrance the specific Word I need for every battle I face. Sharpen my sword through daily time in Scripture. Let me be a skilled and prepared warrior of the Word. In Jesus' name! Hallelujah! Amen!

The Story Behind the Hymns. THE STORY BEHIND "O GOD, OUR HELP IN AGES PAST" Few hymns have offered as much comfort across generations as O God, Our Help in Ages Past. Written by the English minister and hymn writer Isaac Watts in 1708, the hymn is based on Psalm 90, a prayer of Moses that reflects on God's eternal nature and humanity's brief existence. Before Watts began writing hymns, many churches in England sang only metrical versions of the Psalms. Watts believed Christians should sing hymns that expressed the fullness of the Christian faith in clear, heartfelt language. His work transformed English hymnody and earned him the title "Father of English Hymnody." Inspired by Psalm 90, Watts wrote this hymn to remind believers that while human life is fleeting, God remains constant through every generation. The opening line, "O God, our help in ages past, our hope for years to come," has become one of the most recognizable expressions of trust in God's unfailing care. The hymn gained even greater prominence in Britain after it was paired with the stately tune St. Anne, composed by William Croft around 1708. The tune's majestic character perfectly complements the hymn's message of God's everlasting faithfulness. Over the centuries, O God, Our Help in Ages Past has been sung at national services of thanksgiving and remembrance, royal occasions, funerals, memorials, and times of crisis. During both World Wars, it became a source of hope and strength for countless people facing uncertainty and loss. Today, the hymn continues to resonate with Christians around the world. Its timeless message reminds believers that while generations come and go, God remains the same, our refuge in the past, our strength in the present, and our hope for the future.

STIR UP THE GIFT OF GOD Anchor Scripture 2 Timothy 1:6 (KJV) “Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands.” Introduction God has placed gifts and abilities in every person. But a gift is not automatically an achievement. Gifts are like seeds—they must be nurtured, practised and developed. Paul reminded Timothy: “Stir up the gift of God.” In other words, wake it up, develop it and put it to work. 1. IDENTIFY YOUR GIFT Discover what God has deposited in you. Ask: * What am I naturally good at? * What do people often recognise in me? * What can I do that helps others? 2. DEVELOP YOUR GIFT A gift grows through practice, study and discipline. Gift + Practice = Development Do not expect excellence without effort. Even David developed his courage before facing Goliath. 3. USE YOUR GIFT A gift that is never used cannot make an impact. If you can teach—teach. If you can lead—lead. If you can write—write. If you can sing—sing. If you can create—create. Use what you have. 4. DON'T LET FEAR BURY YOUR GIFT Paul told Timothy: 2 Timothy 1:7 (KJV) “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” Fear says, “I can't.” Faith says, “I will start with what God has given me.” 5. DON'T COMPARE YOUR GIFT God gives different people different gifts. 1 Corinthians 12:4 (KJV) “Now there are diversities of gifts, but the same Spirit.” You do not need another person's gift. Develop yours. 6. USE YOUR GIFT TO SERVE 1 Peter 4:10 (KJV) "As every man hath received the gift, even so minister the same one to another...” Your gift is not merely for personal benefit. It is a tool for blessing others. KEY LESSON God gives the gift; you must develop it. A seed does not become a tree overnight. Identify it. Develop it. Practise it. Use it. Serve with it. FINAL CHARGE Don't bury what God has put in you. Don't fear it. Don't compare it. STIR IT UP! Your gift may start small, but with prayer, discipline, practice and faith, it can become a blessing to your generation. PRAYER Father, thank You for the gifts You have placed in me. Help me to discover, develop and use them faithfully. Remove fear, laziness and comparison from my life. Let my gifts bless others and glorify You. In Jesus' name, Amen. Prepared by Rev. Frank Fabian Aidoo +233544295158

“This is My body which is given for you; do this in remembrance of Me.” — Luke 22:19 We gathered to remember His sacrifice, proclaim His death, and celebrate His grace. صلیب ہمیں یاد دلاتی ہے کہ مسیح کی قربانی کافی ہے۔ HOLY COMMUNION SERVICE ✝️ Last Friday, we gathered together in faith and unity to remember the sacrifice of our Lord Jesus Christ. His body was broken for us. His blood was shed for us. His grace has brought us together as one family. Holy Communion reminds us of the Cross, strengthens our faith, and calls us to live in unity and love. “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” — 1 Corinthians 11:26 Thank you to everyone who joined Intercession Worship Ministry (IWM) for this special time of worship, remembrance, and fellowship. ❤️ پاک شراکت کی خصوصی عبادتی سروس ✝️ گزشتہ جمعہ ہم ایمان اور اتحاد کے ساتھ جمع ہوئے تاکہ اپنے خداوند یسوع مسیح کی عظیم قربانی کو یاد کریں۔ اُس کا بدن ہمارے لیے توڑا گیا، اُس کا خون ہمارے لیے بہایا گیا، اور اُس کا فضل ہمیں ایک خاندان کی طرح جوڑتا ہے۔ پاک شراکت ہمیں صلیب کی یاد دلاتی ہے، ہمارے ایمان کو مضبوط کرتی ہے اور ہمیں محبت، اتحاد اور وفاداری کے ساتھ مسیح کے پیچھے چلنے کی دعوت دیتی ہے۔ “کیونکہ جتنی بار تم یہ روٹی کھاتے اور یہ پیالہ پیتے ہو خداوند کی موت کا اظہار کرتے ہو جب تک کہ وہ آئے۔” — 1 کرنتھیوں 11:26 #IntercessionWorshipMinistry #IWM #HolyCommunion #CommunionService #HolyCommunionService #RememberHisSacrifice #JesusChrist #JesusIsLord #TheCross #PowerOfTheCross #BodyOfChrist #FaithAndUnity #WorshipTogether #ChristianWorship #WorshipMinistry #ChurchFamily #ChristianCommunity #Communion #RememberJesus #GrowTogether #FaithInChrist #JesusSaves #Gospel #Christianity #LahoreChurch #پاک_شراکت #HolyCommunion #یسوع_مسیح #JesusChrist #مسیح_کی_قربانی

Psalm 82 Explained. Does God charge His angels with folly? Yes. That is what David saw and wrote about in Psalm 82. He saw this in a vision because God allowed him to see the judgment of angels. Eliphaz also mentions God charging His angels with folly in the book of Job: Job 4:18 Behold, He put no trust in His servants; and His angels He charged with folly. God seemed to be unsettled about the complacency of these gods who walked and lived among the sons of men. They had watched the evil deeds of men go unpunished right in front of their eyes. Why I believe that God was rebuking angels and not men is because of Psalm 82: 1. The scene is related to heaven, and not Earth, and Job has revealed to us that the sons of God always go before God to present themselves continually, after a long time sojourning amongst the sons of men. Psalm 82 expressly shows how God is often displeased with the negligence & lack of compassion shown by these angels towards those who face injustice the most - the poor, the widowed, the fatherless, and the afflicted or disease-ridden. 82:3 Defend the poor and fatherless: do justice to the afflicted and needy. 82:4 Deliver the poor and needy: rid them out of the hand of the wicked. Angels are not perfect beings from the least to the highest ranking, not even Lucifer, who was the most beautiful and wisest of the angels. Isaiah said Lucifer was the sum of all beauty and wisdom, which means, of all the angels that God had made, he was the wisest and the most beautiful. Ezekiel 28:12 Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. The gods of Psalm 82: 1. The "gods" in Psalm 82 refers to angels of the lowest hierarchy. They are the sons of God that continually go before God's throne to present themselves after a long time sojourning on Earth. They are the watchers of mankind. These angels are not like the higher-ranking ones such as the Seraphim and Cherubim, who by their proximity to God and the throne of mercy are expected to worship God in the purest form of holiness and perfection, by maintaining the purest thoughts and holiest intentions. This is why the bible said Lucifer was perfect from the day he was created until iniquity was found in him. Iniquity by definition is the manifestation of any thought or intention that falls below the purest & holiest admiration for God and His throne, which is not the same standard for the lowest ranking angels that are farthest away from God and his throne. For the earthly angels, like the gods, as Psalm 82 calls them, God saw the fault in the dispensation of their Earthly duties and judged them for their inability to do rightly by the sons of men. The gods in Psalm 82 are the earthly angels who work closely with the human race. They are not angels of worship like the Seraphim or angels of God’s presence like the Cherubim. In Psalm 82:2-7, God stood among the host and judged between who did wrong and who did right, considering that heaven is a place of perfection, and holiness. No iniquity is allowed in heaven. Any detection of iniquity leads to immediate eviction and judgment, which we read in the case of Lucifer. For a Cherubim like Lucifer, his eviction happened like a flash of lightning due to the thoughts of his heart. It was the first iniquity that was ever recorded in heaven. Isaiah 14:12-14 How art thou fallen from heaven, O Lucifer, son of the morning!... For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God... I will be like the most High. He was evicted while the thoughts were still running through his heart, nowhere does the bible say he led a rebellion afterwards. The Bible says he was perfect from the day he was created till iniquity was found in him. That iniquity was his thoughts, and nowhere did the bible say he ever carried out the desires of his heart. All of heaven’s hosts including the 24 elders worship the Godhead, but Lucifer thought within himself to exalt his throne above every other throne, which means, there are still thrones above his station. Heaven is a place of order, you don't break ranks, and are expected to be faithful in the office that you have been called to serve. As the highest ranking angel, he has a throne, except that he is still outranked by higher levels of authorities that are non-angelic beings, such as the 24 elders. Lucifer was not called before God to be judged for his iniquity, he was evicted from heaven at the instant. The sons of God, however, must go before God to present themselves after they have completed a milestone in their assignment, primarily to watch over the sons of men, and do what is right in God's eyes. These sons of God who sojourned among men were also the class of angels that were ensnared by the beauty of the daughters of men in Genesis 6 and decided to take wives for themselves, which indicates just how closely they interact with the human race. They walk among men, disguised as regular human beings, and some probably become kings, rulers and judges etc like Melchizedek, King of Salem. Hebrews 7:1 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; 7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Psalm 82:6-7 I have said, Ye are gods; and all of you are children of the most High. But ye shall die like men, and fall like one of the princes. These are consequences they can relate to. The sons of God share the same fate with mortal men they work closely with. The mighty ones fall and become like territorial princes, like the Prince of Persia that Archangel Michael had to fight to free Gabriel. Daniel 10:13, 20 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me… Then he said, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Mind you, Gabriel mentioned he would return to "fight his way out." Michael is still actively fighting the prince of Persia until Gabriel’s message is delivered to Daniel. Gabriel could not prevail against the Prince of Persia alone because the prince of Persia is a fallen host from the class of the mighty ones — princes of war and deliverance — while Gabriel is a messenger. The prince of Persia is one of the fallen hosts God referenced in Psalm 82:7 when He warned: you shall fall like one of the princes. God was talking to no human rulers. Gabriel is not primarily a warrior, but that doesn’t mean he cannot fight. The prince of Persia was a mighty one who outranked Gabriel, but not Michael. This is like a non-combatant officer trying to break through an enemy’s frontline. They can defend themselves, but lack the expertise. Michael has that expertise. He is the one who broke through the blockade of the Prince of Persia, and the one who fought the dragon and cast him to the earth in Revelation 12. So Gabriel was stranded with the Prince of Persia. He fought well enough to defend himself and hold his ground until Michael came and broke through. Who Are the Mighty and the Gods? Psalm 82:1 God standeth in the congregation of the mighty; He judgeth among the gods. Who are the mighty? They are the princes - the angels God assigned to war and the deliverance of His people. Isaiah 13:3 I have commanded My sanctified ones, I have also called My mighty ones for Mine anger, even them that rejoice in My highness. God pronounced judgment against Babylon in Isaiah 13 and called His mighty ones to depose the prince over Babylon. This coincided with the Medes overthrowing Babylon in one single night. Joel 3:11 Assemble yourselves, and come, all ye heathen, thither cause Thy mighty ones to come down, O LORD. This is a prayer request from Joel pleading with God to send His angels of deliverance to deliver Israel from his enemies roundabout. Who were the gods that God was judging amongst in Psalm 82: 1? These are the angels called the sons of God. Their role is to monitor and watch over the sons of men and the Earthly realm, the Earthly angels, who also by appearance can blend perfectly among the sons of men without raising suspicion. Oftentimes, they work their way up among the peoples, nations and kingdoms where they sojourn and become their rulers, judges and nobles. I believe that this is the case of Mechizdek, King of Salem, who met Abraham on his way back from rescuing his household from captivity. The sons of God are the lowest ranking angels in God's kingdom, and are the ones right above mankind in the divine ladder. Just like Adam was called the son of God in Luke 3: 38, these angels are called the sons of God because they were created in the image and likeness of God. They have no father nor mother, and no beginning nor end of days, like Melchizedek. They are the closest beings in resemblance to the image of God before man was created. Luke also refers to Adam as the son of God - made in the image and resemblance of God. Luke 3:38 The son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. The higher you go in the angelic ladder, the lesser angels look in resemblance to God's image. The lowest ranking angels can blend into the human world perfectly while the highest ranking angels will be very frightening for humans to behold. The word "gods" has a broad meaning. It can refer to God’s angelic hosts or fallen angels. Psalm 82:1 says God standeth in the congregation of the mighty, He judgeth among the gods, these gods is a reference to God’s angelic host, and not satanic hosts. In Exodus, God said He would execute judgment upon the gods of Egypt: Exodus 12:12 For I will pass through the land of Egypt tonight, and against all the gods of Egypt I will execute judgment: I am the LORD. Here, God identifies the gods of Egypt as devils: Deuteronomy 32:17 They sacrificed unto devils, not to God; to gods whom they knew not. The witch of Endor saw "gods" ascending out of the underworld: 1 Samuel 28:13 And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. The gods whom she saw are the satanic hosts and pagan deities which the heathen nations worship and make graven idols & groves to honour and worship. The term “gods” was also used for the Spirit of wisdom in Daniel: Daniel 4:8 In whom is the spirit of the holy gods The term "holy gods" is used four times in Daniel to refer to the Spirit of God. The Judgment in Psalm 82:2-7 In Psalm 82, David sees God standing in the midst of a heavenly host of princes (the mighty ones) and watchers (the gods). God is judging among the sons of God for letting evil go unpunished when they had the opportunity to act, but refused. So, technically, God has two categories of angels assigned to work on Earth, one to preside over nations and kingdoms spiritually, and the other to blend in perfectly among sons of men. If there are fallen princes, then God must surely have his own active host of princes to mark, reclaim and depose fallen princes from spiritual territories as well. I believe this is a constant spiritual war behind the scenes. This would mark the era of angelology, rather than christology where the sons of men have now been given power to become the sons of God. In the era of angelology, God assigned angels to spiritual war and deliverance, and there is war constantly in the heavens, which explains why there was war constantly on the Earth also, among warring factions of fallen princes and between God's host and the fallen hosts categorically. In the book of Daniel, Greece fought against Persia and deposed it, which is reminiscent of the vision of Daniel about the goat with one notable horn that smote the ram with two horns. This also brings to remembrance the spiritual battles of angel Gabriel while in the realms of the kingdom of Persia. Psalm 82:2-7 Psalms 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah. 82:3 Defend the poor and fatherless: do justice to the afflicted and needy. 82:4 Deliver the poor and needy: rid them out of the hand of the wicked. 82:5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. 82:6 I have said, Ye are gods; and all of you are children of the most High. 82:7 But ye shall die like men, and fall like one of the princes. Who was God addressing? This was never and address to the sons of men nor earthly rulers, judges and princes but the sons of God who that were tasked with watching over the sons of men. Verse 1 had already made it clear that God was judging among the gods. The sons of God are compare to gods among men, because they neither age nor die, they're immortal, divine and angelic compared to humans. Some people would say, angels are not the ones being addressed in verse 2 - 7 because they are perfect and holy. Here's my answer, well, we know from Lucifer's Story that they are not, insomuch as there is present in them the knowledge of good and evil, which God himself admitted to in Genesis 3: 22 Genesis 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: If God were addressing the sons of men, how do we reconcile Psalm 82: 6 where God also called the people he was rebuking “gods” and children of the most high? God would never call wicked earthly rulers "gods" and "children of the Most High" after accusing them of injustice. Psalm 82: 7 But thou shalt die like men. It seems as though God is saying that he is able to subject the sons of God to mortal death. Their nature must be so close to that of humanity, that they can also lose their immortality, just the way Adam lost it. It would seem impossible but seeing Adam also could have lived forever like Melchizedek if he had abstained from eating the forbidden fruit but chose to eat from the tree of the fruit of life instead. These sons of God are also the angels that took wives in Genesis 6 and gathered giants with the daughters of men, indicating that they are not just angelic hosts, but are also biologicals to an extent, which also explains why they are the lowest in the angelic ranking prior to God creating Adam. If Adam had not fallen, and the death that God warned him about never took power from him, Melchizedek would have been the absolute blueprint of God's design for Adam and his race. He would have eaten from the tree of life and lived forever, he and all of his seed. Earth would have been the material replica of God's kingdom in heaven. As angels that live forever to serve and worship God, so would mankind live forever to serve and worship God. Man will be like the angels in heaven, like the sons of God to be precise, except in a lower form, and as biological beings that have a responsibility to marry and reproduce, where angels in heaven cannot. Psalm 82: 7 Thou shall fall as one of the princes. Examples of such fallen princes referenced are the princes over Persia and Greece. The prince of Persia delayed Gabriel for 21 days. He broke through only with Michael’s help. These are examples of fallen hosts previously among the class of the mighty ones. The angels Charged with Folly Job 4:18 Behold, He put no trust in His servants; and His angels He charged with folly. Folly means God expected them to carry the banner of righteousness wherever they went, but they failed to act. They were supposed to supernaturally confront evil doers when they had the chance, but they didn’t. They let evil go unpunished. Their assignment is not to circle the earth like superheroes vanquishing all evil, but to watch the sons of men, as the eyes and ears of God. This doesn't mean they are expected to do nothing, or act as though there is a non-interference policy in their work. It's that when they sojourn in a place, they are expected to flip the tables so that righteousness reigns rather than evil. It doesn't mean all the Earth will be righteous nor does it mean all the Earth will be evil either. It only means that if there are a handful of nations that are righteous in God's eyes, it's most likely because there are righteous men & sons of God present there. An evil nation or kingdom will probably mean there is no son of God or righteous man sojourning in that nation. Let's take a look at the conversation of Abraham with God as he journeyed towards Sodom & Gomorrah. Genesis 18:24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? 18:25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? 18:26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. Genesis 18:31 And he said, Behold now, I have taken upon me to speak unto the LORD: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. God said that if he had found twenty righteous people in Sodom, he would have spared it for the sake of the twenty. This doesn't even mean the righteous nations are “righteous” in the real sense, it only means that God won't destroy the wicked with the righteous, so for the sake of the righteous, God would spare those wicked nations. Sodom was just as wicked as every other nation, but there was not within it a single soul or son of God that sojourned there except for Lot, which means one righteous person is not enough to save Sodom, but if God had seen twenty righteous souls, he would have spared it. This is the reason why God came down to see the wicked deeds of Sodom for himself. The same thing goes for Noah, he was the only righteous man on Earth, God decided to save both Noah and Lot alive, while he wiped out everyone else and everything associated with them. The sons of God that were supposed to do righteousness behind the scenes in Genesis 6 decided to take wives instead and somehow, they abandoned their duty post instead of preventing God’s judgment from coming upon the sons of men. They let evil go unchecked and when not so much as one righteous man was left in God's sight, God decided to close that page in human history, visited Noah as a means to rekindle human civilization after the first world has been destroyed. So, this is why God was angrily rebuking the gods in Psalm 82. From what I can discern, they are prone to negligence in their work. Genesis 6 was the worst case scenario where they went too far by taking wives, while abandoning their duties to watch over the sons of men, and in that process men became more and more evil, because there was nobody to do the check and balances. Evil spiralled out of control and God called it. Same pattern, same wickedness.