On Thursday evening, Reverend James MacIver preached a sermon entitled 'Praise and Thanks', taking as his text Psalm 30: 4-5.

He began by pointing out the linkage between verse 4, which commands us to praise God, and verse 5 which provides the reason why. The word 'for' connects the two verses very clearly.

In the first place, we are called to praise God, and only Him. Sadly, this is becoming an increasingly alien concept in a society which insists on a multi-faith identity, and which claims equality for all belief systems. Nonetheless, Scripture makes it abundantly clear that placing anyone or anything else first in our hearts amounts to idolatry.

The idea of equality of all religions is more than simply erroneous, however: it actually offends God and denigrates Jesus. There is abundant evidence of this throughout the Bible. If we read the first five verses of psalm 96 in the light of Genesis 1, then it is clearly a sung polemic: idolaters are reproved for their offence against God who is only worthy of gratitude and praise.

Secondly, we are asked to praise the Lord with singing. It really does not matter whether you consider yourself an accomplished singer or not - because this is an act of worship, it is not actually about you. Congregational praise is directed to God: it is not entertainment for one another. Indeed, it could be described as vertical, rather than horizontal. Therefore, those who choose not to sing because of some perceived deficiency in their voice could be seen as stepping back from the praise of God, which has thankfulness as an integral part.

The psalm also reminds us that singing praise and giving thanks are necessary even when the song is one of sadness. God has provided us amply with such psalms so that even in times of grief and trial, we can lift out hearts and voices to Him in praise. Mr MacIver alluded to psalm 137, where the exiles ask how they can sing the Lord's song in a strange land. Note, he said, that even their very despair at the difficulty of singing, was itself a song to God. And the psalmist in 130 discovers the very reason for thanksgiving in singing to the Lord out of his despair.

Singing in unison as a congregation psalms of praise to the best of our individual and collective ability speaks of a real commitment to praise and thanksgiving.

We have become a society which sees itself as entitled to every kind of right, none of which we are slow to demand. Yet, there is reluctance to give to God the gratitude which is His due. How many people this evening in Stornoway, Mr MacIver asked, would have taken their shopping home, and sat down to a meal without offering a grace to the Lord who provides all?

The psalm tells us to give thanks to His holy name. If we look at passages like Exodus 3:15, it is apparent that God's name has been given to us as a memorial to Himself. His name is inextricably bound to the salvation and redemption of His people, and particularly where we see His covenant name - LORD - used, as in verse 1 of this psalm. Thus, praising His name brings before us all that He has done on our behalf, which evinces still more praise and thanksgiving.

Mr MacIver also outlined the two contrasts in the psalm, which constrain our praise. One pertains to God's side of the relationship and the other to our side of it.

God's anger, we are shown, is short lived. This is not to diminish it - it IS real, and as much a divine characteristic as His righteousness- but rather we are to understand it as being of short duration in comparison to His favour. While he is in no hurry to withdraw His favour, He is to remove His anger. Crucially, His favour abides forever.

We gather in thanksgiving because we now know who He is. His anger, however, will be displayed eternally towards the lost, though He longs to turn from it towards His people in favour.

The daily reflection on the breadth and fullness of His favour which should be ours would lead to ever greater praise.

Our relationship with Him is here characterised by the contrast between the weeping which lasts for a night, followed by joy which is drawn out into the daylight and all which that entails. This is not intended to diminish or belittle the very real sadness Christians experience in this life, but it is a wonderful reminder that sorrow is, in the words of Mr MacIver, 'merely an overnight lodger, who packs his bags and in the morning is gone'.

The people of God who have the living hope which we have been hearing about on Sunday evenings can express that hope in their praise. Underpinning it all is the anticipation of a glorious and everlasting morning, with the certainty that night is behind them forever.