Reformed Presbytery in North America: Recent Episodes
The sermon distinguishes between the first and second beasts of Revelation 13 as two separate entities rather than dual aspects of a single institution. The first beast represents the revived Western Roman Empire, characterized by political power and military force, while the second beast signifies the ecclesiastical authority of the Church of Rome, which operates through deception and false miracles. By analyzing biblical symbolism such as arising from the sea versus the earth, the text argues that these powers are distinct yet allied in opposing Christ. The speaker connects this second beast to the false prophet and the man of sin described in 2 Thessalonians 2. Ultimately, the message emphasizes sola scriptura as the essential safeguard for believers against religious deception.
The sermon addresses the biblical method for Christian sanctification by examining Galatians 5:16-18. It contrasts unbiblical views of passive yielding or strict legalism with the truth that growth in holiness comes through walking in communion with the Holy Spirit. The preacher explains that believers are engaged in an ongoing battle between the flesh and the spirit, yet they are empowered to overcome sin not by their own strength but by the indwelling power of the Holy Spirit. This spiritual walk involves a willing submission to God's word and requires active effort rather than passivity. Ultimately, true freedom is found in being led by the Spirit, which liberates believers from the condemnation of the law while enabling them to live righteously through grace.
The sermon analyzes the first beast of Revelation 13 as a political entity derived from the Roman Empire, tracing its historical progression through seven heads and ten horns. It argues that this beast derives its authority from Satan but operates under God's sovereign permission to test nations. The preacher identifies four key characteristics: satanic power, implicit worship by nations, utterance of blasphemies against God's law, and persecution of the saints. Emphasis is placed on distinguishing between explicit and implicit idolatry, warning that civil governments usurping divine prerogatives engage in blasphemous worship. The message concludes with a call for believers to maintain patience and faith, recognizing Jesus Christ as the sole King of Kings.
The sermon explores Christ's sacrificial love as revealed in the Garden of Gethsemane, emphasizing that Jesus willingly submitted to betrayal and suffering out of eternal affection for His people. It contrasts the disciples' spiritual weakness with Jesus' divine power and protective care, illustrating how He preserved them from a trial they were not yet ready to face. The preacher argues that salvation depends on the object of faith—Jesus Himself—rather than the strength of human belief or endurance. Believers are called to respond to this immense grace with total commitment, rejecting indifference and embracing a life of active love and obedience. Ultimately, the message urges listeners to trust in Christ's atoning work to escape eternal judgment and experience transformative grace.
The sermon explores the absolute sovereignty of God as revealed through the life, miracles, and death of Jesus Christ. It argues that every detail of Christ's crucifixion was part of God's eternal plan rather than a random event or mere foreknowledge of human actions. While affirming God's ultimate control over history, the text emphasizes the full moral responsibility of sinful men for their wicked acts. The preacher contrasts this divine sovereignty with the futility of chance or fate, urging listeners to trust in God's wise and good purposes. Ultimately, the message calls for humble submission to God's authority and confident hope in His redemptive work.
The sermon analyzes the symbolic heads and horns of the Beast in Revelation, evaluating various historical interpretations to identify the revived Roman Empire. It critiques Futurist and Preterist views for their inconsistencies before proposing that the ten horns represent barbarian kingdoms dividing the Western Roman Empire after 476 AD. The text argues that these kingdoms united with the Papacy under Charlemagne in 800 AD to form a persecuting alliance against faithful witnesses. This union is described as fulfilling prophetic timelines, ultimately leading to divine judgment and the eventual conversion of these kingdoms. The message concludes by encouraging believers to trust in Christ's ultimate sovereignty over history.
The sermon explores the biblical definition of Christian liberty by contrasting worldly freedom with the spiritual freedom found in Christ. It argues that true liberty is not a license for self-indulgence but a call to serve others through sacrificial love, fulfilling the Law's summary commandment. The preacher distinguishes between justification by faith alone and sanctification, emphasizing that believers are freed from condemnation to live obediently out of gratitude. Abuse of this freedom leads to spiritual bondage and destructive conflict, while embracing servanthood brings peace and reflects the gospel's power. Ultimately, the message urges listeners to reject self-centeredness and walk in the glorious freedom purchased by Jesus Christ.
The sermon analyzes the seven heads of the Beast in Revelation 13 and 17, arguing that they represent successive governments of Rome from its beginning to its end. The speaker identifies the sixth head as the Roman emperors, which received a deadly wound in 476 AD and was revived in 800 AD with Charlemagne's coronation. This revival is interpreted as the eighth head, initiating a 1,260-year period of conflict ending in 2060. The preacher critiques alternative Historicist and Preterist views for failing to account for this specific timeline or conflating distinct biblical entities. Ultimately, the message connects these historical events to the ongoing nature of the Beast's political power through subsequent European empires.
The sermon uses the metaphor of a race to illustrate the Christian life, emphasizing that believers must run by faith alone in Christ alone from start to finish. It warns against false teachers who add human works to salvation, arguing that such additions nullify the sufficiency of Christ's sacrifice and remove the offensive nature of the true gospel. The text asserts that God's grace alone sustains believers through trials and ensures they persevere to the end, while those who pervert the gospel face divine judgment. Believers are urged to identify and cast off any hindrances, such as pride or fear, to keep their eyes fixed on Jesus. Ultimately, the message calls for a renewed commitment to the pure gospel of grace, which offers salvation solely through Christ's righteousness.
This sermon interprets the seven heads of the Beast in Revelation as successive governments within the Roman kingdom. It argues that the sixth head, the emperors, received a deadly wound in 476 AD but was revived in 800 AD through Charlemagne's coronation, leading to the establishment of the Holy Roman Empire. The speaker traces this political entity through subsequent historical manifestations, including Napoleon and the Third Reich, to suggest its ongoing presence in modern European structures like the European Union. The message emphasizes that the Beast remains a present political reality despite periods of reduced visibility. Ultimately, the sermon urges believers to recognize these prophetic patterns while maintaining their faith in Christ's ultimate victory.
This sermon explores the biblical definition of true freedom as found in Galatians 5, contrasting it with the bondage of legalism. The preacher warns that seeking justification through works or adding human effort to Christ's sacrifice nullifies the grace of the gospel and leaves one under condemnation. True liberty is defined not as license to sin, but as the Spirit-enabled ability to delight in God's will and walk in obedience. Believers are called to stand firm in the finished work of Christ, trusting solely in His righteousness for salvation. The message concludes by urging Christians to fix their hope on future glorification while currently living out faith through love.
This sermon interprets the Beast rising from the sea in Revelation 13 as a political entity representing the divided Roman Empire, distinct from the religious False Prophet. Drawing parallels with Daniel 7, the speaker identifies the Beast's features as symbolic of successive empires, ultimately pointing to the post-barbarian invasion era where civil and ecclesiastical powers conspire against the faithful. The central message urges believers to reject reliance on political parties for national reformation, emphasizing that true change comes only through the gospel transforming hearts and families. Trusting in human institutions is portrayed as futile compared to placing complete confidence in Jesus Christ as King of kings. The preacher concludes by calling for fervent prayer for spiritual revival and the acknowledgment of Christ's supreme authority over all nations.
The sermon explores the biblical concept of meekness as a supernatural grace rather than worldly weakness, defined by humility, gentleness, and courage. It explains that this character trait is forged through adversity and submission to Christ's lordship, countering cultural stereotypes with the examples of Moses and Jesus. The preacher emphasizes that believers inherit earthly blessings and eternal life not by merit but by grace through their union with Christ. Growth in meekness occurs through communion with Jesus, prayer, and accepting His yoke amidst life's trials. Ultimately, trusting in God's sovereignty allows Christians to live without fear and find true rest in their divine inheritance.
Revelation 12:12–17 presents a profound theological portrait of the ongoing spiritual warfare between God's people and Satan, who, though defeated in his attempt to destroy the church through pagan Rome, responds with escalating strategies through new agents of deception and persecution. The passage reveals that Satan's wrath intensifies as he knows his time is short, prompting him to shift from violent persecution to heretical doctrine—symbolized by a flood from the serpent's mouth—aimed at corrupting the church's purity. Yet God preserves His people through divine protection, illustrated by the woman's flight toward the wilderness, which is not a literal place but is a symbolic state of obscurity, sustained by the Lord's providential care through Christian emperors and ecumenical councils that rejected heresies like Arianism, Nestorianism, and Pelagianism. Ultimately, the remnant of the woman's seed—the faithful believers who uphold God's commandments and the testimony of Jesus—face a final, prolonged assault through the beast and false prophet, signaling the culmination of Satan's opposition before his ultimate defeat. The sermon underscores the necessity of constant vigilance, spiritual readiness, and reliance on Christ's victory, reminding believers that while Satan is defeated at the cross, he remains a relentless adversary until the final consummation.
The Lord's Supper, as presented in Mark 14:22–24, is a sacred covenant meal that vividly portrays Christ's sacrificial love through the symbolic bread and wine, representing His body broken and blood shed for the forgiveness of sins and the establishment of the New Covenant. Far from a mere ritual, it is a spiritual encounter that strengthens faith, renews commitment to Christ, and deepens communion with Him and with fellow believers, emphasizing unity in Christ and the exclusivity of salvation through Him alone. The sacrament functions as both a visible sign and seal—confirming the certainty of the believer's inheritance, which is secured by Christ's death and resurrection and guaranteed to all who believe, making believers heirs of immeasurable spiritual riches beyond earthly measure. It calls for a response of repentance, surrender, and daily communion through the Word and prayer, inviting believers to partake not merely with eyes, but with faith, to taste the presence of Christ and to be transformed by His grace, while warning against unworthy participation. This sacred meal calls believers to remember, rejoice, and recommit to a life of love, obedience, and joyful dependence on the Savior who gave Himself for us.
The sermon centers on the biblical principle of a wife's submission to her husband as a reflection of Christ's headship over the church and the believer's submission to God, emphasizing that true submission is not a sign of inferiority or slavery, but a God-given, supernatural grace rooted in love, humility, and obedience to Christ. It clarifies that submission is not absolute, but always within the bounds of God's moral law, and is to be practiced in the context of mutual respect, prayerful communication, and the husband's loving leadership. The passage underscores that submission is not earned by a husband's perfection, but is a spiritual discipline cultivated by the Holy Spirit, and it is tested most profoundly in times of disagreement, where faithfulness to Christ is paramount. Ultimately, the sermon calls both husbands and wives to model Christ's self-giving love and humble obedience, recognizing that marriage is a living picture of Christ's relationship with His church, and that both spouses are called to grow in the grace of submission to the lordship of Jesus Christ.
The passage from Revelation 12:10–12a proclaims a cosmic victory in which the accuser of God's people—Satan and his earthly agents, the pagan Roman Empire—is cast down, marking the triumph of God's kingdom and Christ's authority. This victory is celebrated by a unified voice of faithful believers who overcame through the blood of the Lamb, the testimony of their lives, and their willingness to die rather than deny Christ, reflecting both spiritual and historical fulfillment in the rise of Christianity under Constantine and Theodosius. The sermon interprets this as a divine reversal where the persecution of Christians by pagan rulers was not only a human conflict but a spiritual battle, with Christ ultimately vindicating His people and dismantling the power of evil. The call to faithfulness remains urgent: believers are to stand firm in the gospel, speak truth without compromise, and live with the conviction that their ultimate loyalty is to Christ, even unto death. This enduring testimony, rooted in covenantal faithfulness and divine sovereignty, challenges the church to persevere in a world still shaped by spiritual opposition.
The sermon presents a biblically grounded vision of Christian marriage, centering on the husband's role as a loving, servant-leader modeled after Christ's headship over the church. It emphasizes that a husband's primary role is not dominance but godly leadership rooted in Christ's sacrificial love, which is both delegated by God and accountable to Him. The primary duty of the husband is to love his wife sacrificially, selflessly, and faithfully—mirroring Christ's death for the church—by seeking her sanctification, honoring her as an equal heir of grace, and leading her to Christ. This love is not a mere romantic sentiment or worshipping one's wife, but a supernatural, righteous, and enduring commitment that rejects selfishness, unfaithfulness, and worldly models of authority, instead calling men to repentance, humility, and daily self-denial. The sermon concludes with a call to faithful preparation, repentance, and mutual encouragement, affirming that a Christ-centered marriage is a powerful witness to the world and a means of God's glory.
The passage reveals a cosmic spiritual battle waged in the symbolic ecclesiastical/political heaven, where Michael—identified as the uncreated Son of God, Jesus Christ—defeats Satan, the dragon, and his angels, resulting in their expulsion from the symbolic heaven. This heavenly victory mirrors the historical triumph of Christianity over paganism in the Roman Empire, not merely through political might, but through Christ's sovereign triumph over spiritual forces. The sermon emphasizes that the true conflict is spiritual, with believers called to rely on divine weapons—prayer, Scripture, and communion with Christ—rather than merely on earthly means, affirming that every believer is an overcomer through Christ's finished work. The historical events of Constantine and Julian are interpreted as earthly reflections of this eternal spiritual warfare, underscoring that Christ's victory is both past and present, securing the believer's ultimate triumph.
The sermon draws a powerful theological contrast between two covenants—represented by Abraham's sons Ishmael and Isaac—using Galatians 4 to illustrate that true freedom comes not from human effort or adherence to religious rituals, but from faith alone in Christ alone. It reveals that the Mosaic covenant, symbolized by Hagar and Mount Sinai, produces bondage, while the covenant of promise, represented by Sarah and the Jerusalem that is and comes from above, brings spiritual freedom through grace. The preacher emphasizes that believers, like Isaac, are children of the promise, not of the flesh, and must reject any attempt to add human works to faith in Christ in their justification before God, in the form of religious traditions or imperfect works of obedience. The application challenges Christians to recognize that true freedom is found in surrendering to Christ's lordship, not in self-directed autonomy, and that serving Christ is not bondage but the highest form of liberation, marked by joy, purpose, and eternal significance.
Revelation 12:1–6 presents a symbolic vision of the true visible church in intense suffering under the persecution of the satanic pagan Roman Empire, represented by a great red dragon, culminating in the birth of a man-child—interpreted as Emperor Constantine and his Christian successors—who is destined to rule the nations in the Roman Empire. The passage unfolds through a historical lens, identifying the period of the Great Persecution (303–305 under Diocletian) and the subsequent political fragmentation of the empire in 312, when one-third of the church's leaders were cast down by Maximin's persecution, while two-thirds remained protected under Constantine and Licinius. The fulfillment of the prophecy is seen in Constantine's rise to sole rule by 324, marking the beginning of Christianity's ascendancy, culminating in the official establishment of Christianity under Theodosius I. The vision underscores God's sovereign providence in turning persecution into triumph, demonstrating that the church's victory comes not through military might but through the power of the gospel and divine appointment, encouraging believers to remain faithful amid trials, trusting that Christ, as King of Kings, remains in control of history and nations.
The sermon centers on the necessity of receiving and giving loving correction within the Christian community, rooted in the gospel of grace and modeled by Paul's relationship with the Galatian believers. Drawing from Galatians 4:12–20, it emphasizes that true spiritual maturity involves enduring truthful correction not as personal offense, but as evidence of love and shared faith, reflecting Christ's work in believers. The preacher highlights Paul's tender appeal to the Galatians—recalling their past kindness and reception of him despite his physical infirmity—as a call to remember God's past mercies and not let present disagreements overshadow them. Paul's deep pastoral concern, likened to a mother in labor, underscores the ultimate goal: Christ being formed and growing in believers, transforming their hearts, affections, and lives. The message calls for humility in both giving and receiving correction, recognizing it as a fruit of the gospel, not mere legalism, and urges believers to desire Christ's continual growth within them, not just an initial profession of faith.
The passage in Revelation 12:1–6 presents a symbolic vision of the true visible church, portrayed as a woman in travail, enduring intense persecution under the pagan Roman Empire, particularly during the reign of Emperor Diocletian from 303 to 305 AD, when the empire's use of the diadem crown and dragon imagery aligns with the text's description of the 'great red dragon.' This period of suffering culminates in the rise of Emperor Constantine, who is depicted as a divinely appointed type of Christ—symbolically the 'man-child'— delivers the church from persecution through the Edict of Milan in 313, begins the Christianization of the Roman empire, and convenes the Council of Nicaea (325), thus establishing a new ecclesiastical and political order. The language of ruling with a 'rod of iron' and being 'caught up to God and His throne' is interpreted typologically, not literally, reflecting Constantine's ascension to supreme authority as a type of Christ's reign, with God's throne symbolizing Christ's sovereign rule on earth through appointed human agents. The vision thus frames Constantine's rise as a pivotal moment in redemptive history, foreshadowing Christ's ultimate victory while highlighting the church's deliverance from the Satanic Roman dragon's oppression through divine providence.
The sermon centers on the transformative nature of true knowledge of God, contrasting a mere superficial, intellectual awareness of God—whether among Gentile converts from paganism or Jewish believers from the Old Testament era, both of whom served false gods. It emphasizes that genuine faith is not merely doctrinal assent but a life marked by trust, love, and obedience, rooted in God's prior, sovereign, and intimate knowledge of His people. The preacher warns against reverting to legalistic observances of Old Testament rituals, which are mere shadows now fulfilled in Christ, as such a return denies the gospel's completion and risks nullifying the grace of salvation. With pastoral urgency, the message calls believers to examine their hearts: is their desire to know God growing daily through Scripture, prayer, and communion, or are they content with a mere factual knowledge that fails to produce love, joy, and obedience? Ultimately, the goal of salvation is not merely forgiveness or sanctification, but the eternal joy of knowing and enjoying God and being known by God, which should be the deepest longing of every believer.
Revelation 12 presents a symbolic vision of a woman clothed with the sun, with the moon under her feet and a crown of twelve stars, symbolizing the faithful, visible church of Christ, exalted and honored yet enduring persecution. Though the passage alludes to Christ's life, the central message is not a retrospective account but a prophetic portrayal of the church's enduring struggle against Satan and the Beast he controls, represented as a great red dragon. The woman's travail and flight into the wilderness signify the church's trials and divine protection during times of persecution, particularly in the context of the Pagan Roman Empire's persecution of the Woman (the True Visible Church). The passage points forward to a future fulfillment in which the Woman brings forth a man-child that will rule over the nations and will deliver the Woman from her sorrow and persecution by the Satanic Roman Beast. This interpretation aligns with the book's overarching structure, where Revelation 4–22 reveals future events, not past history (as if the man-child in view in Revelation 12 is literally Jesus Christ). There is clearly an allusion to Christ in the man-child, but it is likely that the historical fulfillment of the Woman and the man-child is yet future to John.
The sermon draws a powerful theological contrast between the Old Testament era, where God's people were like children—bound by the ceremonial law as children under guardians—and the New Testament reality, where believers, through Christ's fulfillment of the law, have attained full adulthood in redemptive history. Paul's argument in Galatians 4:1–7 reveals that Christ's incarnation, obedience, and sacrificial death at the 'fullness of time' have abolished the ceremonial law, which was never meant to justify but to prepare for Christ's coming. Now, as adopted children of God, believers receive the Holy Spirit who testifies in their hearts with the intimate cry of 'Abba, Father,' signifying a personal, intimate relationship with God that transcends legalistic observance. The church in the New Testament having come of age is not a return to its Old Testament childhood in returning to its ceremonies but to enjoy a celebration of the complete inheritance already secured in Christ, where freedom is not license to sin but the joyful, Spirit-led obedience of a child to a loving Father. The sermon concludes with a call to embrace this identity, rejecting the deceptions of the enemy and the world's false notion of freedom, and instead walking in the liberating truth of sonship and divine intimacy.
Revelation 11:14–19 presents a pivotal moment in God's redemptive timeline, where the resurrection and ascension of the two witnesses symbolize the initial stage of a spiritual reformation and acknowledgment of Christ's kingship over the nations. Though not yet the full millennium, this event signals the collapse of the beast's kingdom and the restoration of faithful witness in church and state, mirroring Christ's own death, resurrection, and ascension. The heavenly chorus proclaims that the kingdoms of this world have become the kingdoms of the Lord and His Christ, affirming His eternal reign, while the 24 elders worship God for His sovereign power and the impending judgment on the wicked. The opening of the heavenly temple and the revelation of the Ark of the Covenant signify the triumph of the pure gospel, drawing nations to Christ by the power of the Holy Spirit. This spiritual awakening, marked by divine judgments and the turning of hearts, culminates in the destruction of the beast and false prophet, setting the stage for the final fulfillment of Christ's reign from heaven over all nations, which is both a present reality and a future hope, calling believers to live in joyful submission to His lordship in every area of life.
The sermon centers on the urgent call to faith and repentance in Christ, illustrated through Peter's Pentecost sermon, where the Holy Spirit convicts listeners of their sin in rejecting Jesus, prompting the cry, 'What shall we do?' This conviction is not a curse but a divine blessing, driving individuals to flee to Christ's mercy. The promise of salvation—forgiveness of sins and the gift of the Holy Spirit—is presented not as a reward for works, but as a free gift offered through faith in Christ alone. This promise extends to both believing adults and their children, affirming the continuity of God's covenantal grace from the Old to the New Testament. Baptism, as the visible sign and seal of this promise, is not a means of salvation but a sacred confirmation of God's covenantal faithfulness, to be received by faith and nurtured through prayer, instruction, and godly example, with the assurance that God alone brings the promise to fulfillment in the hearts of His children.
The passage in Revelation 11:11–13 portrays a spiritual resurrection of faithful witnesses—representing a collective body of believers in church and state—whose testimony was silenced during a period of persecution, symbolized as a 'death' of their public influence, authority, and ecclesiastical/political presence. This resurrection is not physical but spiritual and symbolic, echoing the vision of Ezekiel 37, where dry bones represent an ecclesiastical/political death that is reversed by the Spirit of God, restoring life to a people once deemed hopeless. The witnesses rise to renewed public prominence through a reawakening of prophetic voice, ecclesiastical authority, and civil influence, ascending into a 'heaven' symbolizing the realm of leadership in church and state, where they are exalted in judgment and power. This moment is accompanied by a great earthquake, not literal, but metaphorical, signifying the collapse of corrupt systems and the downfall of those aligned with the beast, resulting in the fear and repentance of a remnant who then glorify the God of heaven. The passage thus points to the beginning of a divine reformation, a spiritual restoration that precedes the final triumph of Christ's kingdom, rooted in the resurrection power of God and the enduring truth of His word.
The sermon unfolds the threefold nature of salvation—past, present, and future—emphasizing that God's grace is not limited to justification but extends fully into sanctification and glorification, forming an unbroken chain of divine faithfulness. Central to this truth is the conviction that God, as the God of peace and wholeness, is actively sanctifying believers wholly—transforming their thoughts, desires, and actions to reflect Christ's moral likeness through the power of His grace. This ongoing work of sanctification, though marked by struggle and imperfection, is sustained by God's preservation, who guarantees that every believer, called by Him, will be kept blameless in Christ's righteousness until Christ's return. The sermon underscores God's unwavering faithfulness, rooted in His unchangeable character and divine promises, assuring believers that no trial, temptation, or failure can break His covenant, for He is both able and faithful to complete His work in every life He has effectually called.
The sermon interprets Revelation 11:7–10 as a symbolic portrayal of the final phase of spiritual warfare during the 1,260-year period, in which the faithful witnesses—representing the true church in both spiritual and civil authority—are overcome, silenced, and publicly dishonored by the beast, identified as the ecclesiastical and civil powers of Rome. Their 'death' signifies not merely physical martyrdom, but the suppression of their public testimony through persecution, censorship, and removal from leadership, all while their influence remains spiritually potent. The unburied bodies in the great city—spiritually identified as Rome, not Jerusalem—symbolize the dishonor and rejection of God's truth, with Gentile nations, not Jews, rejoicing in their silencing, reflecting the world's hostility toward divine witness. The three and a half prophetic days of exposure, interpreted through the day-year principle as three and a half actual years, point to a final, intense period of tribulation preceding a spiritual resurrection, where the faithful are vindicated and the kingdom of God advances. Ultimately, the message calls believers to embrace suffering for Christ with joy, recognizing that persecution for righteousness is a mark of identification with Christ and His prophets, not shame, but a call to faithful endurance.
The sermon centers on the infinite, sovereign power of God as revealed in Ephesians 3:20–21, emphasizing that God's ability surpasses all human request or imagination, working powerfully within believers through the Holy Spirit. It underscores that this omnipotent power is not merely theoretical but actively sustaining, enabling believers to endure trials, overcome sin, and persevere in faith, especially when they acknowledge their weakness and rely on God's strength. The passage also highlights that God's glory is most profoundly displayed in the unity and sacrificial love of the church, where Jew and Gentile are reconciled into one body through Christ, demonstrating God's eternal purpose. The sermon refutes skepticism about God's goodness by affirming that suffering is both a just consequence of sin and a means by which God's power is revealed in transformation and endurance, ultimately pointing to the greater miracle of spiritual rebirth and eternal life in Christ. Thus, the believer's response is one of worship, trust, and hope, rooted in the unshakable reality of God's infinite power working for good in and through His people.
The sermon presents a historical and prophetic overview of the ongoing spiritual conflict between the faithful witnesses—those who uphold the pure gospel of Christ—and the combined forces of ecclesiastical and civil powers symbolized by the beast from the bottomless pit in Revelation 11. Centered on the 1,260-year period beginning with Charlemagne's coronation in 800 AD, it traces the persistent testimony of reform-minded individuals and groups—such as Claudius of Turin, the Waldensians, Albigensians, and pre-Reformation martyrs like Wycliffe and Hus—against the institutionalized corruption and persecution by the Roman Catholic Church, particularly through the Inquisition and state-sanctioned violence. Though the intensity of physical persecution has diminished in modern times, the sermon argues that the spiritual battle continues, now waged through deception and ideological seduction, warning that future intensification of opposition is prophesied. Ultimately, the message calls believers to spiritual preparedness through faithfulness, reliance on God's promises, and the daily renewal of spiritual armor, trusting in Christ's victory over evil and the assurance that God is faithful to strengthen His people through every trial, no matter how severe.
This sermon presents a profound Trinitarian benediction from 2 Corinthians 13:14 as a lens through which to understand the nature and blessings of God, emphasizing that true spiritual blessing flows only from a proper knowledge of the one God eternally existing as Father, Son, and Holy Spirit. It refutes key heresies—tritheism, modalism, and Unitarianism—by grounding the doctrine of the Trinity in Scripture, affirming the full divinity of Christ and the Holy Spirit, and defending the biblical necessity of understanding God as three distinct persons in one essence. The sermon then unpacks the threefold blessing: the grace of Christ, which secures salvation and sustains believers daily; the love of God the Father, who adopts sinners into His family and disciplines them in holy love; and the communion of the Holy Spirit, the ultimate goal of salvation, where believers enjoy intimate, mutual fellowship with God, foreshadowing eternal communion in heaven. The message calls the hearer to respond in humility, gratitude, and longing for deeper fellowship with God, recognizing that the chief end of life is to glorify and enjoy Him forever.
The sermon centers on Revelation 11:7, revealing the beast that ascends from the bottomless pit as the satanic adversary of God's faithful witnesses, symbolizing the combined power of ecclesiastical and civil forces that have opposed the witnesses of Christ in history. These two witnesses, representing faithful witnesses as prophets and leaders in both religious and governmental spheres, proclaim divine judgment for 1,260 years while enduring persecution from the beast. The beast is identified as a two-fold entity in Revelation 13—civil and ecclesiastical—its origin in the abyss underscores its demonic nature, and its war against the saints is not a sudden event but a sustained, parallel conflict that reaches a climax when the witnesses' testimony concludes. The sermon proposes that this period may have begun around 800 AD with Charlemagne's coronation as Emperor of the Revived Roman Empire by Pope Leo III, suggesting a future end around 2060, though it warns against placing faith in specific dates, emphasizing instead that ultimate confidence rests in Christ's sovereign victory over evil. The resurrection of the witnesses and the subsequent millennial reign of Christ signify the final triumph of God's kingdom, where all nations will be drawn to Him through the enduring power of the Spirit and the gospel.
The resurrection of Jesus Christ, as revealed in Luke 24, is the cornerstone of the Christian faith, confirmed through His bodily appearance to the disciples, His visible wounds, and His consumption of food—demonstrating that He is not a spirit but the risen Lord with a glorified, tangible body. This physical reality of His resurrection not only dispelled the disciples' fear and doubt but also validated the fulfillment of Old Testament prophecies, which Jesus Himself opened their understanding to grasp, showing that His suffering, death, and resurrection were divinely ordained. The sermon emphasizes that Christ's resurrection is not merely a historical event but the foundation of hope, assuring believers of their own future bodily resurrection and the complete redemption of both soul and body. It calls the church to live in the power of that resurrection, rejecting sin and embracing the gospel with boldness, knowing that Christ's victory over death guarantees eternal life and that His Spirit empowers faithful witness to all nations. Ultimately, the resurrection is the definitive proof of Christ's divinity, the assurance of salvation, and the source of unshakable hope in the face of suffering and death.
The passage in Revelation 11:4–6 presents the two witnesses as symbolic figures representing a continuous succession of faithful believers—both in civil authority and gospel ministry—throughout a 1,260-year period of spiritual trial and opposition. Drawing from Zechariah 4, they are likened to the two olive trees, signifying God's anointed offices of civil and ecclesiastical leadership through which His Spirit flows to sustain and reform His people. Their prophetic role is not foretelling future events but declaring God's truth with divine authority, bringing spiritual judgment through the proclamation of Scripture, which functions like fire, drought, and plagues in a figurative sense. These judgments are not literal but represent the spiritual consequences of rejecting God's word—famine of truth, corrupted worship, and divine condemnation—echoing the plagues of Egypt and the ministry of Elijah and Moses. Ultimately, the passage calls for a renewed commitment to biblical reformation, where godly magistrates and faithful ministers work in unity, guided by historic confessions and the Holy Spirit, to restore truth, worship, and national covenantal faithfulness in anticipation of Christ's millennial restoration of all nations/churches.
The sermon centers on the divine source and purpose of comfort, rooted in God's nature as the Father of mercies and the God of all comfort, as revealed in 2 Corinthians 1:3–4. It emphasizes that true comfort begins not in circumstances but in sincere praise and worship of God for who He is, even amid suffering, and that His mercy and grace are freely given through Christ's atonement. The message unfolds the transformative role of trials: not as punishment, but as divine instruments that cultivate spiritual maturity, enabling believers to empathize with and comfort others through the very comfort they have received. This ministry of encouragement is not reserved for the gifted or ordained but is the shared spiritual DNA of Jesus Christ for all Christians, calling them to bear one another's burdens with humility, truth, and grace, reflecting the gospel's outworking in practical love and service.
The sermon centers on Revelation 11:3, interpreting the two witnesses as symbolic of faithful believers throughout history who, during a 1,260-year period of persecution, bear prophetic testimony against the spiritual tyranny of the papal antichrist and the civil beast. Drawing from the historicist interpretation, it argues that the 1,260 days represent a literal span of years, not a future event, and that the witnesses symbolize the church's enduring witness through suffering, clothed in sackcloth to signify repentance and the gravity of sin. The passage emphasizes that true prophecy is not about foretelling the future but forthtelling God's truth—declaring the gospel of salvation by grace alone through faith in Christ alone—against false religion and human traditions. The sermon warns against a modern cultural shift that prioritizes feel-good messages over the sobering reality of sin, divine judgment, and the necessity of repentance, affirming that the gospel's power begins with the 'bad news' of human brokenness before the 'good news' of Christ's atoning sacrifice. Ultimately, the message calls for a return to biblical holiness, where the law reveals God's righteousness and the gospel offers redemption through Christ's perfect obedience.
The sermon centers on the biblical doctrine of hope as a divine gift rooted in the character of God, who is the eternal source of hope, joy, and peace. Drawing from Romans 15:13, it emphasizes that true hope is not mere optimism but a confident expectation grounded in God's faithfulness, particularly in the resurrection of Christ, which validates all His promises. The message unfolds a spiritual chain reaction: faith in God's present promises produces joy, which leads to peace, and ultimately to an abounding, growing hope for the future. This hope is not self-generated but energized by the Holy Spirit, who works within believers to will and to do God's good pleasure. The sermon calls Christians to actively exercise this hope, especially in times of relational conflict, suffering, or despair, by fixing their eyes on Christ's resurrection and the certainty of His ultimate victory, thereby rejecting the lies of fear and hopelessness with the confident declaration of Job's faith: 'I know that my Redeemer liveth.'
The sermon presents a theological argument against the Preterist interpretation of Revelation 11:2, which identifies the 'holy city' as literal Jerusalem trampled underfoot by the Romans for 42 months. It contends that the phrase 'holy city' in Revelation consistently refers to the faithful church, not Jerusalem, and that the 'great city' in Revelation 11:8—spiritually called Sodom and Egypt, where the Lord was crucified—is best understood as Rome, symbolizing the corrupt, idolatrous, and tyrannical harlot church. By analyzing the use of 'kings of the earth' throughout Scripture, the sermon demonstrates that this phrase consistently refers to Gentile rulers, not Jewish authorities, and that Rome, as the city upon seven hills and the power that ruled over nations, fits the description of the great city that reigns over the kings of the earth. The sermon further argues that the 42-month period in Revelation 11:2 does not align historically with the Roman siege of Jerusalem, which lasted only five months, and that the phrase 'until the times of the Gentiles be fulfilled' in Luke 21:24 indicates a longer, eschatological fulfillment rather than a literal 42-month occupation. Ultimately, the holy city is the church, and its trampling underfoot is a spiritual reality under the papal antichrist, requiring faithful witness and spiritual warfare without compromising with Rome, even in shared moral opposition to societal evils.
This sermon centers on the benediction from Romans 15:5–6, presenting it as a divine call to unity rooted in the gospel. Grounded in the context of division between 'weak' and 'strong' believers in the Roman church, the preacher emphasizes that God, the source of patience and consolation, empowers believers to be like-minded in truth and love. The main thrust is that Christ's example—self-denying, humble, and persevering—must shape the church's unity, not compromise or convenience. The ultimate goal is not mere agreement, but a unified worship where believers, with one mind and one mouth, glorify God the Father. The benediction, therefore, is not a mere closing ritual, but a transformative summons to live out the gospel in daily relationships, reflecting Christ's love to the world and fulfilling the church's mission to reveal God's glory through authentic, Christ-centered community.
The sermon presents a critical examination of the Preterist interpretation of Revelation 11:1–2, arguing that its literalist reading of the temple, outer court, and Jerusalem fails to align with the broader symbolic usage of these terms throughout Revelation. It contends that the temple, altar, and holy city are consistently symbolic in the book—representing the church or spiritual realities rather than physical locations—making a literal interpretation inconsistent with the text's overall pattern. The sermon challenges the claim that Jerusalem was literally trampled underfoot for 42 months, noting that a historical siege does not equate to a literal treading underfoot, and that the phrase "holy city" elsewhere in Revelation refers to the heavenly Jerusalem or the church, not the earthly city. Furthermore, it argues that the 42-month period should be understood through the day-for-a-year principle, as seen in Daniel 9, indicating a prolonged era of persecution lasting 1,260 years, not a brief historical event. Ultimately, the sermon advocates for a historicist interpretation that sees the passage as a symbolic prophecy of the church's suffering under the spiritual tyranny of the Papal Antichrist, emphasizing the need for biblical interpretation grounded in the text's consistent symbolism and theological coherence.
The sermon centers on the transformative identity believers possess in Christ, drawn from Galatians 3:23–29, where Paul contrasts the temporary, convicting role of the law—portrayed as a prison and a schoolmaster—with the permanent freedom and unity found in faith alone in Christ alone. Under the law, humanity was held captive by guilt and condemnation, like prisoners or children under strict guardianship, awaiting the fulfillment of God's promise in Christ. But through faith alone in Christ alone, believers are liberated from the law's condemnation and adopted as children of God, clothed in Christ's righteousness, and united into one family across all distinctions of ethnicity, social status, or gender. This new identity in Christ—rooted in divine adoption, spiritual kinship, and inheritance through Abraham—grounds believers in an eternal identity that never changes, enabling them to live with purpose, joy, and resilience amid trials. The message calls the audience to daily affirm and live from this unshakable identity "in Christ', which supersedes all earthly roles and provides the strength to resist sin, endure suffering, and reflect Christ's love in the world.
The sermon presents a careful, theologically grounded examination of Revelation 11:1–2, focusing on the interpretive tension between historicist and preterist views of the temple, altar, and holy city. It argues that the temple, altar, and worshipers represent the faithful church symbolically, not literally, drawing parallels with Ezekiel's vision of a temple that existed only in prophecy despite the actual temple's destruction. The preterist claim that the literal Jerusalem temple was still standing at the time of Revelation's writing is challenged by the fact that prophetic measuring does not require physical existence, as seen in Ezekiel. The sermon critiques the preterist approach for inconsistently mixing literal and symbolic interpretations, particularly in claiming the outer court and city were literally trampled while the temple was preserved. Instead, it affirms the historicist view that these elements are spiritual symbols of the church's preservation amid persecution, with the 42 months representing a period of spiritual desolation under apostasy. The preacher concludes with a call for humility, acknowledging the difficulty of interpreting Revelation and the need for prayerful discernment, recognizing that no interpretive position is without weakness.
The sermon centers on the divine purpose of God's law, clarifying that it was not given to justify humanity but to reveal sin and expose human inability to achieve righteousness through obedience. Paul argues that the law, given through a mediator (Moses) and accompanied by angels, serves as a mirror to show humanity's transgressions and helplessness, not as a means of salvation. Far from being contrary to God's promise, the law fulfills a holy role by driving people to the gospel, where faith alone in Christ alone—whose perfect obedience is imputed to believers—brings justification and life. The sermon further distinguishes between the law's threefold use: to reveal sin, to restrain public evil, and to guide the lives of believers as a standard of holy living, all empowered by grace. Ultimately, the law and the promise are harmonious, both serving God's redemptive plan, with the gospel providing both the basis for righteousness and the power to live in obedience.
The sermon presents a historicist interpretation of Daniel 12:11, identifying the 'abomination that maketh desolate' as the papal antichrist's idolatrous elevation of the Eucharist and usurpation of Christ's authority within the Church, symbolized by the mass and the Pope's claim as Vicar of Christ. This view is contrasted with three alternative interpretations—Antiochus Epiphanes, Roman destruction of Jerusalem under Titus, and a future political antichrist—each of which the preacher argues fails due to chronological inconsistencies, grammatical discrepancies (notably the absence of the definite article in Hebrew), and theological misalignments with the New Testament's teaching on Christ's completed sacrifice. The sermon emphasizes that the 1,260 prophetic days 1,260 actual years, interpreted through the day-year principle, point to a prolonged ecclesiastical persecution lasting centuries, not a brief future event. Ultimately, the preacher affirms that while other views are held by respected scholars, the historicist position best harmonizes the biblical text, prophecy, and the ongoing spiritual warfare within the Church.
The sermon centers on the unbreakable, grace-based covenant God established with Abraham, which finds its fulfillment in Christ alone, affirming that justification is by faith alone in Christ alone, not by human works or adherence to the law. Paul argues that God's promise to Abraham, confirmed in Christ, remains immutable despite the later giving of the Mosaic law, which was never intended to replace or nullify the covenant of grace but to reveal human sinfulness and point to Christ's redemptive work. The law, though holy and good, cannot justify; only God's promise, received through faith, secures the eternal inheritance. The sermon emphasizes that all spiritual blessings—faith, repentance, love, and new obedience—are our inheritance from God, not achievements of human effort, and that true Christian living flows from gratitude and humility, not self-righteousness. Ultimately, the covenant of grace is not a distant theological concept but a living reality meant to transform every aspect of life, especially marriage and family, where sacrificial love and humble submission mirror Christ's love for the Church and the Church's loving submission to Christ.
The sermon centers on the prophetic convergence of Daniel 12 and Revelation 11, interpreting the 'abomination that maketh desolate' and the 'taking away of the daily sacrifice' as a spiritual and historical indictment of the Roman Catholic Church's doctrine of the Eucharist and papal authority, which the speaker identifies as the papal antichrist. Drawing from Scripture and the Council of Trent, it argues that the Mass constitutes a repeated sacrifice and idolatrous worship of Christ's body and blood, contradicting the once-for-all sacrifice of Christ affirmed in Hebrews, thereby perpetuating a state of spiritual desolation and persecution against faithful believers. The period of 42 months, or 'a time, times, and a half,' is interpreted through the day-year principle as a 1,260-year span, currently ongoing, during which the true church is oppressed by the papal and civil powers, with historical atrocities like the Waldensian Crusades and the Inquisition serving as evidence of this desolation. The sermon concludes with a historicist perspective, affirming that this era will end with the destruction of the antichrist and the beast, leading to Christ's millennial reign, when all nations will acknowledge Him as King and the fullness of His eternal kingdom will be revealed.
The sermon centers on the prophetic symbolism of Revelation 11 and Daniel 12, interpreting the temple and its courts as representations of the true and false church, with the inner sanctuary symbolizing faithful believers and the outer court representing the corrupted Church of Rome. It argues that the 'daily sacrifice' taken away and the 'abomination that maketh desolate' refer not to historical events like Antiochus or the Romans, but to the papal antichrist's perversion of Christ's once-offered sacrifice through the doctrine of transubstantiation and the idolatrous worship of the Eucharist, which the speaker views as a greater abomination due to its professed Christian identity. The passage emphasizes that this spiritual desolation leads to persecution of faithful witnesses, illustrated by the martyrdom of English Reformers under Mary I, and calls believers to courage rooted not in the absence of fear but in reliance on God's grace, affirming that true faith endures even under threat of death.
The sermon centers on the biblical doctrine of covenant as the foundational framework through which God reveals His grace and faithfulness, particularly in His promise to Abraham and fulfillment in Christ. It emphasizes that God's covenants—especially the covenant of grace—are not based on human merit or law, but on divine initiative, unchangeable promises, and the sacrificial oath of God Himself, who alone walked through the divided animals in Genesis 15, symbolizing His commitment to fulfill the promise through Christ. The Abrahamic covenant, fulfilled in Jesus Christ, is shown to be the same eternal gospel of grace that unites the Old and New Testaments, where salvation is received by faith alone, not by works or adherence to the law. The sacraments of baptism and the Lord's Supper are presented not as rituals, but as outward signs pointing to Christ and the gospel promises. Ultimately, the sermon calls the hearer to rest in the unshakable promise of God, who has sworn by His own name to keep His covenant, offering eternal life and purpose through Christ alone.
The passage in Revelation 11:1–2 reveals a profound spiritual distinction between the inner sanctuary of God's true church—symbolized by the temple, altar, and worshipers—whose faithfulness is preserved and blessed, and the outer court, which is cast out and excommunicated, representing a corrupted religious system that perverts Christ's once-for-all sacrifice. The excommunication of the outer court, signified by the Greek term ekballo meaning to cast out or to excommunicate, points to a body once connected to the church but now fallen into idolatry and false doctrine, particularly the Roman Catholic Church's doctrine of the Mass, which re-sacrifices Christ and worships the bread and wine as his literal body and blood. This is condemned as a denial of Christ's completed atonement, a violation of His singular, eternal priesthood, and a return to a sacrificial system that contradicts the New Testament teaching that Christ's sacrifice was final and sufficient. The passage calls believers to a holy jealousy for Christ's honor, guarding the purity of His gospel, His unique offices as prophet, priest, and king, and rejecting any system that diminishes His finished work or elevates human authority above His divine sovereignty.
The sermon centers on the necessity of faith alone in Christ alone for salvation, drawing from Galatians 3:10–14 to argue that human effort, no matter how sincere, cannot satisfy God's perfect law and thus results in divine condemnation. It emphasizes that the law, while holy and good, demands perfect obedience—something no one can achieve—thereby placing all under the curse of sin. In contrast, Christ's substitutionary death on the cross, where He became a curse for us, fulfills the law's demands and secures the blessing of Abraham: the gift of the Holy Spirit through faith. The message is both convicting and comforting, calling believers to abandon any reliance on works or religious rituals and instead embrace the gospel of grace, which transforms lives by the indwelling Holy Spirit and calling for holy living as a response to divine love.
Revelation 11:1–2 presents a symbolic vision of God's faithful people as the true temple, measured and preserved by divine protection, while the outer court—representing the profaned altar of sacrifice and the false worship of the Church of Rome—is cast out and given to the Gentiles. The passage uses the Greek term 'naos' (temple) to signify the spiritual, New Covenant Church, not a literal building, emphasizing that believers are the living stones of God's dwelling, united in Christ as a holy priesthood. The altar, symbolizing Christ's intercessory work, stands in contrast to the brazen altar of animal sacrifice, which is judged for being corrupted by the Roman Catholic doctrine of the mass, which re-presents Christ's sacrifice as a repeated offering. This distinction underscores the sufficiency of Christ's once-for-all atonement, rejecting any notion of ongoing sacrificial systems. The faithful, though persecuted, are assured of divine preservation, as Christ's church—measured and blessed—will endure despite opposition, fulfilling His promise that the gates of hell will not prevail against it.
The sermon affirms that the gospel of Jesus Christ, centered on justification by faith alone in Christ alone, was proclaimed in the Old Testament through Abraham's faith, not by works or circumcision, as demonstrated in Galatians 3:6–9. It emphasizes that Abraham's righteousness was imputed through faith in God's promise of a coming seed—Jesus Christ—making all who believe, regardless of ethnicity or background, true children of Abraham and heirs of the Abrahamic covenant. The message underscores that salvation has always been by grace through faith, with the Old Testament pointing forward to Christ and the New Testament revealing His fulfillment, while warning against false gospels that add human works to faith. Ultimately, the gospel is not a matter of religious heritage, moral performance, or outward rituals, but of trusting in Christ alone, which brings eternal blessing and inheritance, and calls all to receive this free gift with urgency and joy.
Revelation 10:5–11 reveals a divine oath by Christ, represented as a mighty angel, affirming that the time has not yet come for the completion of God's mystery—specifically the culmination of the papal antichrist system, which has operated in opposition to Christ's true kingdom. This mystery, rooted in Scripture from Daniel and Paul's writings, involves the hidden but growing power of iniquity that will be fully revealed and judged at the sounding of the seventh trumpet. The vision of John eating a sweet yet bitter book symbolizes the dual experience of the gospel: its profound joy and truth for believers, contrasted with the hostility and persecution it provokes from those who reject it. This commission to prophesy again before many peoples, nations, tongues, and kings points to the enduring mission of faithful witnesses, from the early church through the Reformation and beyond, who proclaim the pure gospel despite opposition. Ultimately, the passage calls believers to cherish the sweetness of Christ while expecting and enduring the bitterness of the world's rejection, and to renew their covenant with God in faith, humility, and joy.
The sermon draws from Micah 7:8–10 to proclaim a message of unwavering hope amid suffering and opposition, affirming that believers, though temporarily overwhelmed by enemies—both external and internal—will ultimately arise through the power of Christ's resurrection. It emphasizes three foundational truths: first, despite apparent defeat, the faithful shall rise because Christ has conquered death; second, believers must humbly endure God's righteous discipline, recognizing it as loving correction rather than abandonment; and third, the Lord will vindicate His cause, bringing forth light and exposing the shame of those who oppose Him, even if this vindication is not immediate. Rooted in Scripture and historical examples—from the exile to the Reformation—the message calls the church to persevere in faith, purity, and boldness, trusting that Christ's kingdom cannot be defeated, and that His ultimate triumph is certain, not by human strength, but by divine sovereignty and grace.
The passage reveals a profound contrast between the true kingship of Christ, symbolized by a mighty angel roaring like a lion and holding an open book representing the accessible gospel, and the counterfeit authority of the papacy, personified by seven thunders whose voices, though claiming heavenly origin, are forbidden from being recorded. These thunders, interpreted as the pronouncements of papal bulls, are shown to be false declarations that usurp Christ's prophetic, priestly, and royal offices, yet are ultimately rejected by divine command as unfaithful and unworthy of being written down. The imagery underscores the Reformation's central conviction: the Bible, once closed and corrupted, has been restored as an open, accessible, and authoritative revelation of Christ, to be received not through ecclesiastical decree but through the Spirit's illumination. The call is to humility, love, and faithful feeding on Scripture, rejecting all human claims to infallible authority in favor of Christ alone as the final and true revealer of divine truth.
The sermon centers on Galatians 3:1–5, emphasizing that salvation is received by faith alone in Christ alone, not through human effort or adherence to the law. Paul confronts the Galatians' spiritual regression with a loving yet urgent rebuke, urging them to remember their initial experience of faith—how they received the Holy Spirit, endured persecution, and witnessed miracles not through works of the law but through the hearing of faith. The passage underscores that justification is a completed work of grace, not something perfected by fleshly obedience, and that true faith produces a life transformed by the Spirit, evidenced in holiness and perseverance. The sermon affirms that the gospel is not merely historical truth but a living, personal reality that renews the heart, fuels perseverance through suffering, and anchors hope in Christ's finished work, making it the foundation for both present sanctification and future glory.
Revelation 10 presents a vision of Christ as the mighty angel descending from heaven, symbolizing His sovereign authority and the opening of the gospel to the world through the Protestant Reformation. This angel, depicted with divine attributes—cloud, rainbow, radiant face, and fiery feet—embodies Christ's prophetic, priestly, and kingly offices, claiming dominion over both sea and land as King of Kings. The open little book in His hand represents the Gospel, now accessible after centuries of being closed to the common people through ecclesiastical suppression and linguistic barriers; its restoration was made possible by the fall of Constantinople, which dispersed Greek manuscripts to the West, and the invention of the printing press, enabling widespread biblical translation and literacy. The passage calls believers to proclaim the gospel with confidence, not in fear, but in the certainty of Christ's ultimate victory, as He will draw all nations to Himself through the power of the Spirit and the proclamation of Scripture. This vision offers a theology of hope grounded not in wishful thinking, but in the certain, historical reign of Christ, calling the church to faithful witness, gratitude, and daily engagement with God's open Word.
The sermon centers on the divine peace of God, which surpasses all human understanding and guards the hearts and minds of believers through Christ Jesus, drawing from Philippians 4:6–7. It defines this peace as a multifaceted reality—upward, reconciling humanity to God; inward, a spiritual tranquility rooted in the Holy Spirit's work; and outward, reflecting harmony in relationships—emphasizing that true peace originates in God's unchanging nature and is not derived from circumstances. The peace is not merely an emotional state but a supernatural safeguard, accessible through daily dependence on God via prayer, supplication, and thanksgiving, which counters anxiety by redirecting trust from self to Christ. The preacher underscores that this peace is not earned but inherited through faith in Christ, and its experience requires intentional communion with God, remembering His faithfulness, sovereignty, and the fullness of His promises, especially in times of crisis and in the ordinary moments of life.
The sermon centers on the transformative truth of Galatians 2:20–21, emphasizing that every believer is simultaneously crucified with Christ and yet lives through Him, a reality rooted in union with Christ's death and resurrection. It underscores that justification is by faith alone in Christ alone, not by law-keeping, and that this gospel is not merely a past event but a present, daily reality that empowers sanctification. The preacher highlights that the believer's old self, condemned by the law, died with Christ, freeing them from sin's dominion, while the new self lives by the faith of the Son of God, who loved and gave Himself personally for each believer. This personal, sacrificial love of Christ—agape love—forms the foundation of assurance and the source of spiritual power, which must be actively embraced through daily faith, obedience, and reliance on Christ's work, not one's own efforts. Neglecting this truth leads to frustration of God's grace, while embracing it daily results in victory over sin and a life of joyful, holy obedience.
The passage from Revelation 9:12–21 reveals a divine judgment upon the Eastern Christian Roman Empire, symbolized by the sixth trumpet and culminating in the Ottoman conquest of Constantinople in 1453, which marked the end of the Byzantine Empire. This judgment, rooted in the idolatry and apostasy of the church—particularly the usurpation of Christ's role as sole mediator through the veneration of saints and images—is portrayed as a fulfillment of prophetic time periods interpreted through the day-year principle, aligning the 391 years from 1062 (when the Seljuk Turks rose to power) to 1453 with the fall of the capital. The vision's imagery of fire, smoke, and brimstone reflects the destructive power of Ottoman cannons, while the vast, innumerable armies symbolize the scale of the invasion. Despite this catastrophic judgment, the text emphasizes the hardened hearts of the remaining people, who refused to repent of idolatry, murder, sorcery, fornication, and theft, revealing a deeper spiritual blindness that persisted even in the face of divine judgment. The sermon concludes with a call to genuine repentance, not as an end in itself, but as the pathway to experiencing God's mercy, forgiveness, and restored communion with Christ—the ultimate goal of the Christian life.
The sermon confronts the persistent objection that justification by faith alone in Christ alone leads to moral laxity, arguing instead that true faith in Christ results in a transformed life marked by holy obedience. It emphasizes that the gospel of grace, not legalism, is the foundation of genuine righteousness, as Paul refutes the false teachers by asserting that rebuilding the ceremonial law or any works-based system makes one a transgressor, not a believer. Through the doctrine of union with Christ, believers are 'dead to the law' not for license, but so they may live unto God, empowered by the Holy Spirit to fulfill His will out of gratitude and love. The sermon underscores that the law's purpose is to reveal sin and drive one to Christ, not to justify, and that the believer's new life is sustained by the resurrection power of Christ dwelling within. Ultimately, the gospel does not free us to sin, but liberates us to serve God in holiness, confident that all grace and strength needed for godliness are already ours in Christ.
The fifth trumpet in Revelation 9, interpreted as the first of three woes, symbolizes the rise and expansion of Islam as a false religious system that darkens the truth of Christ through doctrinal distortion and military conquest. Centered on the figure of Muhammad, portrayed as a star fallen from heaven and given authority over the bottomless pit, this judgment reflects a spiritual and historical invasion that, while not destroying the physical earth, inflicts prolonged torment on those without the spiritual seal of God—those who reject Christ's exclusive authority. The imagery of locusts with scorpion-like stings, riding horses, and wearing golden crowns evokes the swift, disciplined, and enduring nature of early Islamic expansion, which preserved infrastructure and imposed servitude rather than wholesale slaughter, aligning with the text's emphasis on torment over death. The 150-year period (612–762), understood through the day-year principle, marks the foundational era of Islamic conquest and theological deviation, culminating in the establishment of Baghdad as a center of power. Ultimately, the passage offers both warning and assurance: while false religion seeks to obscure Christ's glory and ensnare the unsealed, those marked by God's Spirit are preserved by His grace, sustained through trials, and guaranteed perseverance to the end through faith in Christ alone.
The sermon centers on the inseparable connection between faith and obedience, illustrating how true justification by faith alone—emphasized in Galatians 2:15–16—must inevitably produce a life of righteous works, as affirmed by James 2:24. It contrasts the legalistic error of seeking righteousness through the law with the libertine danger of claiming faith without evidence in one's life, using Paul's confrontation of Peter in Antioch and the Philippian jailer's conversion as pivotal examples. The narrative of Paul and Silas in prison, praising God despite suffering, demonstrates that genuine faith produces thankfulness and witness, even in affliction, leading to salvation. The sermon resolves the apparent tension between Paul and James by clarifying that Paul speaks of justification before God—by faith alone—while James speaks of justification before others, where works serve as the visible evidence of inward faith. Ultimately, the message calls believers to embrace the gospel not only as a doctrine to be believed but as a life to be lived, marked by gratitude, obedience, and the unshakable assurance of salvation through Christ alone.
The fourth trumpet judgment in Revelation 8:12 symbolizes the political collapse of the Western professing Christian Roman Empire, marked by the darkening of the sun, moon, and stars—a prophetic sign of imperial downfall echoed throughout Scripture, from Isaiah's judgment on Babylon to Ezekiel's on Egypt and Joel's on Judah. This collapse culminates in 476 with the deposition of Emperor Romulus Augustus, signaling the end of the Western Roman Empire's imperial authority, though the Senate persisted until 603, and the papacy gradually filled the resulting power vacuum. The removal of the emperor, described as a 'mortal wound' later healed in 800 with Charlemagne's coronation, is interpreted as the hindrance being lifted in 2 Thessalonians 2:7, allowing the papacy to ascend to unprecedented authority, particularly after Pope Boniface III claimed the title of universal bishop in 607. The passage concludes with a call to biblical hope—not rooted in wishful thinking, but in the confident assurance that Jesus Christ, not chance or human rulers, sovereignly directs history toward its appointed end, affirming the reliability of Scripture through its precise historical fulfillment and calling believers to reverence, trust, and obedience.
The sermon centers on Peter's public hypocrisy in Antioch, where he initially ate with Gentile believers but withdrew from them under pressure from Jewish Christians, thereby contradicting the gospel's message of unity in Christ. This act, though not a denial of faith in words, undermined the truth that Christ's death had abolished the dividing wall between Jew and Gentile, making fellowship in Christ independent of ethnic or ceremonial distinctions. The preacher emphasizes that Peter's sin stemmed from the fear of man rather than faith in God, a recurring weakness that compromises the gospel and leads others astray, including Barnabas. Paul's bold public rebuke of Peter underscores that apostolic authority is not hierarchical but accountable to the truth of the gospel, and that genuine correction must be delivered in meekness and love, not pride or condemnation. Ultimately, the passage calls believers to live consistently with the gospel daily, letting grace shape not only belief but behavior, and to resist the fear of human approval in favor of faithful obedience to Christ.
The sermon unfolds Revelation 8:10–11 as a prophetic judgment upon the Western professing Christian Roman Empire, symbolized by the third trumpet where a burning star named Wormwood falls upon one-third of the rivers and fountains of water, representing the devastating invasions of Attila the Hun. Drawing from biblical typology, stars signify rulers, and Wormwood evokes Old Testament imagery of divine bitterness and judgment, underscoring the spiritual decay of an empire that had replaced Christ's intercession with idolatrous veneration of saints and martyrs. The historical fulfillment is traced to Attila's brutal campaigns across the Danube and Rhine regions from 434 to 453, whose sudden death in 453 marked the end of this divine judgment. The preacher applies this with urgent pastoral conviction, warning that earthly power and achievement are fleeting, and that true significance lies in faithfulness to Christ in whatever vocation or circumstance, for only kingdom service secures eternal reward. The message calls believers to active, humble stewardship in their daily lives, rejecting spiritual laziness and embracing service as a means of glorifying God and advancing His kingdom.
The sermon centers on the apostle Paul's defense of his apostolic authority and the unity of the true gospel, as affirmed by the Jerusalem church leaders, who recognized his divine commission to preach to the Gentiles without requiring circumcision. It emphasizes that the gospel of Christ is singular and unchanging, not divided by ethnic or cultural distinctions, and that Paul's message was validated by the very apostles he was accused of opposing. The preacher underscores that true authority in the church is not based on status or tradition but on divine appointment and shared faith in Christ, calling believers to humility, contentment, and faithful service in their present circumstances. The passage also highlights the importance of remembering the poor and using all gifts—regardless of position or perceived significance—for the glory of God and the edification of others, as every believer has a sacred calling in Christ's kingdom.
The sermon centers on the apostle Paul's defense of his apostleship and the gospel of salvation by faith alone in Christ alone, as affirmed both by the words and deeds of the Jerusalem apostles. It emphasizes that Paul's gospel—preached to the Gentiles and rooted in divine revelation—was not only consistent with the apostles' teaching but also confirmed by their private recognition and by their refusal to compel Titus, a Gentile, to be circumcised. This act of non-compulsion exposed the false teachers in Galatia, who sought to bind believers with human works, thereby distorting the gospel and replacing Christ's perfect righteousness with human effort. The sermon underscores that any addition to faith in Christ—whether circumcision, baptism, or moral performance—undermines the gospel's freedom, replaces Christ's work with human achievement, and leads to bondage rather than grace. Ultimately, the gospel is not merely about forgiveness of sins or escape from hell, but about the lifelong transformation of believers into the image of Christ, empowered by grace and expressed in love and obedience, not as a condition for salvation but as its fruit.
The sermon interprets Revelation 8:8–9 as a prophetic judgment on the Western professing Christian Roman Empire, symbolized by the 'burning mountain' cast into the sea, which historically corresponds to the Vandal invasion led by Genseric from 429 to 477. This judgment, distinct from the first trumpet's land-based devastation, targeted the empire's maritime strength and coastal regions, mirroring the Vandal navy's destruction of Roman ships through fire and plunder, culminating in the 14-day sack of Rome in 455. The preacher emphasizes that this divine judgment arose from the empire's idolatry—particularly the usurpation of Christ's exclusive mediatorial role through the veneration of saints and Mary—highlighting the irony that the empire, which had robbed Christ of His glory, was then 'vandalized' by those it had once oppressed. The application calls believers to examine their hearts for pride, which is a form of spiritual vandalism that robs God of His glory, urging humility as a fruit of the Spirit and a reflection of Christ's own self-emptying servanthood. Ultimately, the message calls for daily surrender to God's grace, seeking not human praise but the glorification of God in all things.
The sermon centers on Paul's apostolic authority, established not through human instruction but through direct revelation from Christ, as demonstrated in his journeys to Arabia, Jerusalem, and the regions of Syria and Cilicia. It emphasizes that Paul's encounter with Peter and James, the Lord's brother, was not for theological training but for personal introduction, affirming that his gospel came directly from Christ, not from the apostles. The preacher carefully examines the biblical evidence—particularly Matthew 1:24–25 and Matthew 13:55—to argue that James, referred to as the Lord's brother, was likely a half-brother through Mary, rejecting the doctrine of Mary's perpetual virginity as unsupported by Scripture and potentially leading to unbiblical veneration. The sermon warns against elevating Mary to a status parallel to Christ, which undermines Christ's unique role as the sole Savior and intercessor. Ultimately, the passage calls believers to live in such a way that others glorify God through their testimony, not themselves, reflecting the transformative power of the gospel in daily life and relationships.
The sermon interprets Revelation 8:7 as a prophetic depiction of Christ's judgment upon the Western professing Christian Roman Empire, initiated immediately after the death of Emperor Theodosius I in 395 AD, marking the end of the sixth seal and the beginning of the seventh. The first trumpet's symbolic hail, fire, and blood—echoing the plagues of Egypt and Old Testament judgments—represent both literal barbarian invasions, such as those by Alaric the Visigoth, and a spiritual judgment on the church's corruption, particularly its perversion of Christ's unique mediatorial role through the veneration of saints and images. The destruction of one-third of the trees and grass symbolizes the devastation of both physical and spiritual life, with trees representing rulers and the proud, and grass symbolizing common people, all under divine judgment for apostasy. The passage underscores that nations and churches, having received divine truth, are accountable to God and will face righteous judgment when they distort His revelation, especially by elevating human mediators above Christ. Ultimately, the sermon calls for national and personal repentance, urging hearts to be transformed by the gospel so that Jesus Christ may be acknowledged as King, His law as supreme, and His kingdom established in both individual lives and civil institutions.
The sermon centers on the apostle Paul's defense of his apostolic authority and the divine origin of the gospel he preached, emphasizing that his calling and message came directly from Jesus Christ, not from human instruction or approval. Drawing from Galatians 1:17–24, it highlights Paul's deliberate separation from the Jerusalem apostles after his conversion, his time in Arabia and Damascus, and his brief, uneventful visit to Jerusalem, underscoring that no human teacher or ecclesiastical hierarchy conferred his apostleship or gospel. The preacher contrasts the necessity of consulting faithful Christian tradition for unity and doctrinal clarity with the absolute prohibition of submitting one's conscience to human authority as infallible, affirming that only God's Word holds ultimate, binding authority. Through Paul's journey—from persecution to preaching, from rejection to acceptance—the sermon underscores the transformative power of the gospel, the necessity of perseverance amid suffering, and the call to live as 'sons of consolation' by embodying the comfort received from Christ. Ultimately, the message affirms that the gospel, revealed supernaturally by Christ, is the sole source of salvation and the enduring strength that enables believers to persevere through trials without giving up.
The sermon presents a prophetic interpretation of Revelation 8–11, framing the trumpet judgments as divine judgments against the apostate Christian Roman Empire for usurping Christ's unique mediatorial priesthood by introducing idolatrous practices such as praying to saints and venerating images—acts condemned as violations of the second commandment. Centered on the symbolic casting of fire from the altar by Christ, the judgments are portrayed as a holy response to the corruption of worship, with the first four trumpets representing successive barbarian invasions that devastated the Western Roman Empire, each judgment targeting a specific aspect of creation—land, sea, rivers, and celestial bodies—as symbolic representations of human societies, rulers, and spiritual conditions. The preacher emphasizes that these judgments are not merely historical but serve as a solemn warning against innovation in worship, affirming that true worship must be both in spirit and in truth, following God's revealed will rather than human tradition, and that such obedience, though structured, is not bondage but true spiritual freedom. The historical context, drawn from figures like Constantine, Theodosius, and Edward Gibbon, underscores how the church's gradual departure from apostolic purity led to divine retribution, while also offering a call to humility and gratitude for the clarity of Scripture, which reveals God's sovereign plan and enables faithful, joyful worship.
The sermon centers on the divine origin of Paul's apostleship and the gospel he preached, emphasizing that both were revealed directly by God, not derived from human sources. Drawing from Galatians 1:15–16, it highlights that Paul's calling was rooted in God's sovereign good pleasure, predestined from before his birth and supernaturally revealed through a vision on the road to Damascus, not through human mediation. The preacher underscores the distinction between the outward call of the gospel and the inward, effectual call of God that regenerates the heart, producing genuine faith and transformation. Rejecting human authority in favor of divine revelation, the sermon affirms that Paul's immediate refusal to consult flesh and blood after his conversion demonstrates the authenticity of his apostolic commission. Ultimately, the message calls believers to recognize the miraculous nature of salvation not in sensational experiences, but in the daily, inward work of the Spirit that produces a transformed life marked by love, obedience, and humble surrender to Christ.
The sermon centers on Revelation 8:1–6, interpreting the seventh seal's opening as a pivotal moment marking the transition from the pagan Roman Empire to the professing Christian Roman Empire, culminating in divine judgment through the trumpet plagues. It emphasizes that Jesus, as the angel of the covenant and high priest, intercedes for believers by purifying their prayers with His own righteousness, a role uniquely His and incompatible with the veneration of saints or images. The casting of the censer filled with fire onto the earth symbolizes God's righteous response to the rise of idolatrous practices—particularly the introduction of saints as mediators and the worship of relics and images—beginning with Constantine's Edict of Milan and solidified under Theodosius. These developments, rooted in pagan influences infiltrating the church, represent a profound departure from biblical monotheism and the exclusive mediation of Christ, violating the second commandment. The sermon warns that such innovations, though seemingly pious, constitute spiritual idolatry that corrupts worship and precedes God's judgment, as seen in the Goths' invasion following Theodosius's death, marking the first trumpet's fulfillment in history.
The sermon centers on the divine origin and authority of the gospel as proclaimed by Paul, emphasizing that it was not derived from human tradition, apostolic teaching, or personal philosophy, but directly revealed by Jesus Christ through supernatural revelation. Paul defends his apostolic authority by contrasting his zealous persecution of the church before conversion—when he actively opposed Christ and the gospel—with his radical transformation, demonstrating that the gospel could not have come from any human source, especially one so opposed to it. His pre-conversion life, marked by religious pride and hostility toward Christ, underscores that his conversion was not a result of human influence but a miraculous, sovereign act of divine grace. The message affirms that the gospel is not a human invention but the authoritative revelation of Christ, which must be received with reverence and obedience, not as a mere tradition, but as the life-giving truth of God's free grace. Ultimately, the sermon calls believers to embrace the gospel with humility, recognizing that no one is beyond God's saving mercy, and to live as living testimonies of that grace, transformed by Christ and empowered to proclaim His freedom to all.
The passage reveals a profound moment of divine anticipation as the seventh seal opens, bringing a solemn silence in heaven that symbolizes the sacred pause before God's final judgments are unleashed. This silence, rooted in the Old Testament priestly ritual of incense offering, points to Christ's ongoing intercession in heaven, where His perfect righteousness perfumes the prayers of believers, making them acceptable before God. The vision then shifts to Christ—depicted as the angel with the golden censer—taking fire from the heavenly altar and casting it upon the earth, symbolizing the commencement of divine judgment upon the corrupt, apostate Christian Roman Empire, which had abandoned the true gospel and embraced idolatry and human tradition. The accompanying voices, thunder, lightning, and earthquake echo the terrifying majesty of God at Sinai, underscoring that Jesus, though merciful and loving, is also holy, just, and sovereign King who will judge those who have broken His covenant. The passage calls the church to embrace the fullness of Christ's person—savior, priest, prophet, and king—without diminishing His authority or justice, and to worship Him in spirit and truth, grounded in His finished work and eternal reign.
The sermon centers on the urgent necessity of preserving the purity of the gospel, as Paul confronts the Galatian churches for drifting from the true message of salvation by grace through faith in Christ alone. It exposes the grave danger of false teachers who, though seemingly sincere, pervert the gospel by adding human obedience to Christ's finished work, thereby turning freedom into bondage and undermining the sufficiency of Christ's righteousness. Paul's severe condemnation—declaring any such teacher accursed—underscores that the gospel is not a matter of opinion but the foundation of eternal life, and any distortion of it is a deadly offense. The preacher emphasizes that faithful ministry is defined not by pleasing people but by pleasing God, calling believers to reject man-pleasing in favor of unwavering allegiance to Christ as both Savior and Lord. Ultimately, the sermon calls for a life of radical devotion to Christ, rejecting the illusion of neutrality and affirming that every person must choose between being His servant or serving another master.
The passage from Revelation 7:9–17 presents a vision of the church triumphant—those who have endured great tribulation and now stand before God's throne in eternal glory, clothed in white robes and holding palm branches as symbols of victory and divine fulfillment. These faithful believers, drawn from every nation, people, and tongue, are not a separate group from the sealed 144,000 but represent the same redeemed community viewed from different temporal perspectives: the church militant on earth and the church triumphant in heaven. Their salvation is secured through the blood of the Lamb, Jesus Christ, whose sacrifice is sufficient to cleanse and justify all who trust in Him, making them righteous and victorious. In heaven, they serve God continually, dwell in His presence, and experience perfect peace, free from hunger, thirst, suffering, and tears, as the Lamb leads them to living waters and God Himself wipes away every sorrow. This vision serves as a powerful encouragement to persevere in faith, reminding believers that their present trials are temporary and that their ultimate hope is a glorious, eternal communion with God, where joy, worship, and divine presence are everlasting.
The sermon powerfully defends the sufficiency of Christ alone for justification, emphasizing that any addition of human works—whether ceremonial or moral—to faith in Christ distorts the gospel into a false message of self-achievement rather than divine grace. Drawing from Galatians 1:6–10, it underscores that the true gospel is not merely a set of teachings but a divine call from God Himself, and to depart from it, even incrementally, is to turn away from Christ Himself. The preacher warns that such false teachings, though seemingly minor, lead to spiritual bondage, constant anxiety over Christ's sufficiency, and a denial of Christ's complete atonement, ultimately replacing the good news of salvation by grace through faith with a burdensome system of performance. The message calls believers to anchor their assurance not in their own efforts or feelings, but in the finished work of Christ, whose righteousness is imputed to all who trust in Him, and to cultivate a daily, living faith that finds rest in His perfect sacrifice and resurrection, not in human striving.
The sermon, drawn from Galatians 1:1–5, establishes the foundational truth of Christian liberty rooted in divine grace, not human effort. Paul asserts his apostolic authority not as self-promotion but as a defense of the gospel's integrity, emphasizing that his commission came directly from Jesus Christ and God the Father, not from human origin. The letter's recipients—churches in Galatia established through Paul's missionary journeys—are reminded of their identity in Christ, forged through suffering and perseverance, and called to endure tribulation as evidence of genuine faith. The greeting of 'grace and peace' is unpacked as a theological summary of salvation: grace, freely bestowed upon the ungodly, is the source of peace with God and peace within the soul, both of which are sustained by God's sovereign and unmerited favor. Ultimately, the passage affirms that salvation—justification, sanctification, and glorification—is entirely of God's grace, from beginning to end, and thus all glory belongs to Him alone, not to human will or achievement.
The sermon presents a unified interpretation of Revelation 7:9–17, arguing that the 144,000 sealed before the Great Tribulation and the innumerable multitude that emerge from it are not two distinct groups but the same faithful community viewed from different temporal perspectives—before and after tribulation. Drawing on the New Testament's redefinition of Israel as the spiritual people of God, inclusive of both Jews and Gentiles, the preacher contends that the 144,000 represent the church militant, sealed by the Holy Spirit and enduring tribulation, while the great multitude symbolize the church triumphant, having passed through it and now enjoying eternal victory before God's throne. The vision in chapter 7 is interpreted as a theological revelation that the faithful, regardless of ethnic background, are united in their journey through suffering and ultimate exaltation, with the Great Tribulation being a future, global trial under an anti-Christian system, not limited to the historical Jewish-Roman War. The application emphasizes the believer's present state of humiliation, calling for endurance and hope, grounded in Christ's victory and the promise of future glory, where all suffering will be erased and God will dwell with His people forever.
The passage in Revelation 7:1–8 presents a vision of 144,000 servants of God sealed on their foreheads before the outpouring of divine judgment, symbolizing both ownership and preservation by God. This sealing distinguishes a faithful remnant—true believers who worship God in spirit and truth—from the broader, corrupt professing church, represented by the twelve tribes of Israel, which includes both Jews and Gentiles but is marked by doctrinal and spiritual compromise. The seal is not a literal physical mark but a spiritual reality, signifying the indwelling Holy Spirit, the inward confirmation of belonging to God, and divine protection from falling away during the coming tribulation, though not from suffering. The vision calls believers to examine their faith, rejecting mere outward profession—such as baptism or Sabbath observance—in favor of genuine repentance, love, and obedience, ensuring that the name of God is not only outwardly professed but inwardly lived. Ultimately, the passage underscores the urgency of authentic faith, warning that outward signs without inward transformation lead to greater accountability, while true believers are preserved for eternal glory.
Revelation 7 presents a pivotal transition between the judgments of the sixth seal and the silence of the seventh, offering dual scenes of earthly and heavenly encouragement to faithful believers. The chapter reveals God's protection of His elect—symbolized by the 144,000 sealed on their foreheads—amidst impending divine judgment upon the apostate, nominal Christian empire, not the pagan Roman world already judged. Rather than referring to literal ethnic Jews, the 12 tribes represent the visible church, while the 144,000 signify the invisible church of true believers, a remnant preserved through tribulation by God's sovereign grace. The symbolic number 144,000 underscores the completeness of God's elect, drawn from both Jews and Gentiles, affirming that spiritual identity supersedes ethnic lineage in the New Covenant. The heavenly vision of the multitude from every nation confirms that true believers, though enduring suffering, are assured of ultimate victory, eternal life, and divine reward, calling all to examine their faith and ensure their trust is in Christ alone, not in outward religious participation.
We come today to a Psalm that the Lord has used to give courage to saints throughout the ages in facing the rulers of the darkness of this world and all manner of trials, heartaches, afflictions, and death. It was of great encouragement to Luther as he stood against the Papal Roman Empire and would not submit to the tyranny/corruption of the Papacy. Luther, facing danger/death in the cause of truth, is said to have comforted himself and his friend/fellow reformer, Philip Melancthon saying, "Come, Philip, let us sing the forty-sixth Psalm." I dare say that if God used these words to comfort them, we surely shall be comforted with the same inspired words as God sends us forth today. Though we may be shaken, God is not and cannot be shaken—He will bear us up, lift us up, and carry us through the most difficult times of life. He promises to be our Refuge in this blessed Psalm.
The sixth seal in Revelation 6 reveals a divine judgment upon the pagan Roman Empire, answered to the prayers of martyrs under the altar who cried out for God's justice against their persecutors. Using vivid apocalyptic imagery—earthquakes, darkened celestial bodies, and the heavens rolling up—this passage symbolizes the collapse of pagan Rome and the rise of Christianity as a dominant force, beginning with Constantine's Edict of Milan in 313 AD and culminating in the Christianization of the empire over the following centuries. The text emphasizes that this judgment is not a literal end of the world but a fulfillment of God's sovereign plan, using language seen in Old Testament prophecies against Babylon, Edom, and Egypt, and paralleled in Jesus' Olivet Discourse, though applied here to the Roman Empire rather than Jerusalem. The mention of 'kings of the earth,' 'chief captains,' and 'bondmen' points to pagan Roman rulers and officials, not Jewish leaders, affirming the scope of God's judgment on the empire's unrepentant power structure. Ultimately, the passage calls believers to persevere in prayer, trust in God's justice, and remain faithful in the means of grace, confident that Christ's kingdom advances not through violence but through the transformative power of the gospel in hearts and nations.
In seeking to understand what is meant by an abomination that makes desolate (Daniel 12:11), we have considered 4 possible interpretations: (1) The idol set up in the Temple in 168-167 B.C. by Antiochus Epiphanes and the persecution of the Jews at that time; (2) The idolatrous ensign set up in the Temple in 70 A.D. by Titus at the destruction of the Temple and the Roman persecution of the Jews at that time; (3) The sitting in a rebuilt Temple by a future Antichrist who will declare himself to be God and the persecution of Jews/Christians at that time; (4) The sitting in the Visible Church of Christ (the New Covenant Temple) by the Papal King/Son of Perdition who usurps the titles and authority of Christ, institutes idolatry in the Church, and instigates centuries of persecution against faithful saints.
Let us not think for a moment that the love of God is finished with us once we are received and rejoiced over by the Father as a beloved child of God. The love of God not only receives us as His adopted child but also chastens us as His adopted child. The love of God is not only manifested in the kisses of our Heavenly Father but is also manifested in the rod He uses to discipline us for our good. The father of lies (the devil) tempts us to despise the rod, but the God of love (who cannot lie) exhorts us to kiss the rod.
What happens to believers after the Second Coming of Christ when Jesus raises the dead (both just and unjust) and judges them? Does the believer's hope end with the resurrection of the body? Does everything come to an end at that time? Surely, there is a divine purpose for our bodies being raised in glory and in conformity to that of Jesus Christ.
Our bodily resurrection gives us hope in this life to persevere in faithfulness to Christ and His truth in all trials/suffering/tribulation, for at the end of this world, we will be conformed to Christ in body/soul. Our certain hope transcends even the great heights of reformation in the world which is to come to all nations when they will be converted to Christ. That is just the beginning. Our end and certain hope are in the promise of Christ that He will raise us bodily to live in perfect communion with Him and to serve Him in a New Heaven and a New Earth wherein dwells only righteousness/peace/joy/love and freedom from all temptation and sin. That is our end/hope—perfect and everlasting communion with the Lord Jesus in body/soul. Let's consider that certain hope that is found in Christ alone. Our main points over the next couple weeks are: (1) The Resurrection of the Dead (Daniel 12:2); (2) The New Heaven and the New Earth (Daniel 12:3).
What can we say about the origin of the celebration of Christmas? First, there is no New Testament evidence that Christ or the apostles celebrated or authorized the celebration of Christmas. Second, there is no evidence for the celebration of Christmas for the first three hundred years after the resurrection of Christ (the earliest evidence for the celebration of Christmas is in the year 354 A.D.). Third, the universal testimony of both Christian and non-Christian scholars is that both the date (December 25th) and various practices associated with Christmas originate in paganism.
I believe the Lord has given us the Book of Revelation as a key to unlock many mysteries found in the Book of Daniel (and vice versa). Where we may become confused by certain symbols or periods of time in Daniel, I believe they are given to us in greater detail in Revelation. These two prophetic Books clarify one another. To better understand Revelation is to better understand Daniel (and the opposite as well). We have already seen the prophetic connection between Daniel 11:40 and Revelation 9:1-11 (where the king of the south is realized in the invasion of the Islamic Saracens against the Papal King in the 5th Trumpet Judgment for his idolatry) and the prophetic connection between Daniel 11:40-43 and Revelation 9:12-21 (where the king of the north is realized in the invasion of the Islamic Turks against the Papal King in the 6th Trumpet for his continued idolatry). Today we see the Papal King's last stand in Daniel 11:44-45.
Does the New Testament support the use of images in worship (images of God—Father, Son, or HolySpirit) or images of martyrs or "saints"? That's the question we shall seek to answer this Lord's Day.We saw last Lord's Day that God in the Second Commandment forbids (1) the making of images thatrepresent Him; and forbids (2) the bowing down to images or serving them (i.e. honoring or venerating them)as acts of worship. All pictures, images, movies that claim to portray/represent God (the Father, Son, or HolySpirit) are lies. Finite man cannot with his hands/technology portray the truth about the one true living Godthat is infinite/eternal (Isaiah 40:18).How are we to see Jesus presently? By sight, by images, or by faith in the gospel? That is the questionbefore us today.Our main points are: (1) There Is No Credible Evidence of Images Made or Used for Worship in the NewTestament; (2) There is No Credible Evidence of Images Made or Used for Worship among the Church Fathers(before 313—Edict of Milan—Christianity became a protected religion).
We noted in the previous sermon how the veneration of martyrs and saints (and their images) was notpracticed by the church before the fourth century, but slowly came to be venerated in praying to them asintercessors/protectors/patrons (mauzzim) and in kissing and bowing down before these images.It is claimed by the Papal King and the Church of Rome that such veneration of the martyrs/saints andtheir images is not idolatry, but is a lawful, biblical act that is appropriate in worship. Is that true? Let us turnto Exodus 20 to consider the Second Commandment. The main points are: (1) An Overview of the TenCommandments; (2) A Brief Exposition of the Second Commandment.
How did images of Christ, Mary, and Christian martyrs come to be used in worship? This is a pertinentquestion to our study of the papal king who leads God's people away from the true King, Jesus Christ. For aswe continue in our study of the identifying marks of "the king" that are revealed in Daniel 11:36-39, we havecome to the next one in Daniel 11:38: he shall honor "the God [god] of forces".
There is a real connection between our forgetting the Lord Jesus (in His love, power, holiness) and ourfalling into temptation to doubt that He will carry us through a great trial. When remembering His power andfaithfulness are pushed back into the dark recesses of our memory, we are far more likely to be overwhelmedby some temptation. But on the other hand, when we remember our Jesus and are daily communing withHim, we will see Him coming to rescue us in the most difficult trials.When we are forgetful hearers, we are not ready to do battle with the enemy of our soul. A forgetfulhearer is like the soldier that has fallen asleep on the job—he's not ready for the surprise attack.The disciples had just witnessed Jesus perform one of His greatest miracles of power in multiplying twofish and five small loaves of bread to feed the five thousand, and within a few hours they had forgottenJesus—forgotten His power and love. This same sinful tendency of forgetfulness will also render us ill-prepared to face the trials in our life.The main points from our text this Lord's Day are the following: (I) The Prayers of Christ Our Priest(Matthew 14:22-24); (II) The Power of Christ Our King (Matthew 14:25-33); (III) The Forgetfulness of theDisciples (Mark 6:52).
The King that was foretold to come by the angel, Gabriel, in Daniel 11:36-39 can be identified in historyby various characteristics listed in these verses which we have sought to demonstrate are found and realizedin the Papacy.For example, though the Papacy is usually thought of as being a religious office in the Church of Rome,the Papacy is also a political king/monarch that rules over the Vatican state (and previously ruled over thepapal states which comprised much of central/northern Italy, 756- 1870). The Pope is indeed a king (Daniel11:36).The Papacy does according to his will (Daniel 11:36). In fact, the Pope has an infallible will in matters offaith and morals when speaking from his throne (ex cathedra).The Papacy has exalted itself above every earthly authority in church/state throughout the wholeworld (Daniel 11:36).The Papacy has spoken "marvelous things" (Daniel 11:36) i.e. extraordinary/remarkable things againstthe God of gods in claiming to be God Almighty on earth and to be the Head of the Universal Church inusurping the office and authority of Christ upon earth.The Papacy has fallen away/apostatized from "the God of his fathers" (Daniel 11:37) by departing fromthe apostolic faith in doctrine, worship, and church government.The Papacy has prohibited "the desire of women" (Daniel 11:37) i.e. has forbidden those serving inclerical offices to be married and to have children (which is the desire of women).Today we come to consider another characteristic of this king (Daniel 11:38): he will honor "the God offorces" i.e. he will instigate violent/deadly military campaigns against those who oppose him.
Before returning to Daniel 11-36 to continue our discussion there of the Papal Antichrist who is-described as a king who does according to his own will and exalts himself above all that is called god, we must-complete our study of Matthew 16 and seek to understand the meaning of two more questions- -1- What are-the gates of hell--- -2- What are the keys of the kingdom-- Today we will focus upon the first question and-continue -God willing- to the second question next Lord's Day.-After Jesus identifies Himself as the Rock --upon this rock- Matthew 16-18-, He gives two infallible promises---1- I Will Build My Church- -2- The Gates of Hell Shall Not Prevail against It.
Now that Jesus has come in His glory, where is the glory of the Lord Jesus especially realized-- It's not in-a tabernacle of fabric -as constructed by Moses- nor in a temple of stone -as constructed by Solomon-. The-glory of the Lord Jesus is in a new and greater temple composed of living stones-believers in the Lord Jesus-Christ who are made alive by the power of the Holy Spirit wherein Jesus Christ -as our Ark of the Covenant--dwells and where the glory of who He is, is revealed in His appointed ordinances for our worship -1 Peter 2-5-.-It is most important that we understand here in 2 Thessalonians 2-4 what this temple is in which The-Man of Sin-The Son of Perdition is seated as a king in usurping the place of God-Christ. If we do not properly-interpret the temple, we will not properly identify who The Man of Sin-The Son of Perdition is. Our main-points are- -1- The Son of Perdition Opposes Christ- -2- The Son of Perdition Sits in the Temple of God as God.
Jesus Christ is King. That is not to diminish at all that He is indeed our Savior from the guilt and-punishment of sin, but He has also been exalted by the Father to His right hand to be King and Lord of all.-Many want Jesus as a loving Savior from sin and its punishment, but they do not want Him as a loving and just-King and to rule over their lives by way of His holy commandments. That is forming a Jesus after our own-imagination and not the Jesus revealed in Scripture that alone can save us and give us eternal life with Him.-Unlike all other kings-rulers of the earth that receive their appointment through the mediation of-fellow human beings, Jesus reigns as King of kings and Lord of lords by way of the direct appointment of God-without the mediation of any man -Psalm 2-. Jesus is a unique King, for He is both King of the princes of the-earth -Revelation 1-5- and King of saints-King of His Church -Revelation 15-3-.-No one has been appointed by God to reign in the place of Jesus Christ upon earth, and yet we shall-learn of a king in history that was prophesied to come here in Daniel 11-36 ff. that makes such a claim to reign-in the place of Jesus Christ over the nations and over the Church.
We all struggle with fear to some degree. When did fear first raise its ugly head in human history-- In-the Garden of Eden after the fall of man into sin -Genesis 3-9-10-. Adam's conscience tormented him with guilt-which caused him to hide in fear from the presence of God who came to commune with him in the cool of the-evening. What was to be a time of precious communion with the living God became a time of guilt-inspired-dread of God. Fear can incapacitate us -it did me-darkness-pub-.-What are your fears today-- From what are you running-- Are you trying to escape a guilty conscience or-an overpowering individual-- Do you fear the loss of work, family, health or freedom. Maybe you are overcome-with a fear of war or of death. Regardless of what our fears may be, let's learn together the divine way to-overcome them.
The persecution of God's faithful people by Antiochus Epiphanes was a great trial for them, but an-even greater trial was the betrayal of fellow Jews at that time who turned against the faithful. It is expected-that there will arise those who despise faithful Christians who stand without compromise for Jesus and His-truth. It is especially painful when those who profess to be Christians turn against faithful Christians because-they will not be moved from the truth found in God's Word.-Our faithful forefathers in the faith suffered in Scotland because they would not acknowledge that the-king had lawful authority from Christ to rule over the church or that the king had lawful authority from Christ-to destroy a faithful covenant made by a nation and its church with Almighty God -the Solemn League and-Covenant-. The rulers and a majority of the people in Scotland -who were not atheists-they professed to be-Christians-, and yet they hunted faithful Covenanters down like animals to imprison-kill them. That's painful--yet instructive.-Let us not think that God has called us as faithful Christians to an easy, carefree life in following Jesus in-this world -Acts 14-21-22-. We face a constant battle in standing for Christ and His truth -but it is worth it-. For-in so doing souls are saved, believers are encouraged, the Christ's kingdom grows, and we shall be given a-crown of life in heaven to come.
The world is looking for someone-something to believe in. Sadly, what the world believes in is that-which changes, that which is temporary, that which passes away -whether we believe in ourselves, our-children, our bank account, the economy-. What we truly need to believe in is someone that is almighty, that-loves with a perfect love, that does not change, that is eternal, that takes away the fear of death and gives a-certain hope in this world and forevermore. He who we need to believe in with all our heart is the God that-created us and has sent His Son -Jesus Christ- to save sinners chosen and loved from all eternity. There is-within us a restlessness to find that someone in which to believe that is ever faithful, loving, just, true, and-almighty, and is able to change our life for good both now and for all eternity. That restlessness to find such a-One in whom to believe only ceases when we find our rest in Jesus Christ.-To disbelieve and not receive Jesus Christ as Savior and Lord is at its very core a refusal to receive the-love of God in Christ and a refusal to submit to the authority of Christ and His Word. And this refusal will-continue even in the face of the most powerful evidence to believe in Christ until He graciously-miraculously-opens our spiritual eyes to see and gives us faith to embrace Him and His truth.
God's Church throughout history has endured great persecution that would have swallowed it up if He had not intervened to deliver His people. Pharaoh, king of Egypt, sought to greatly diminish the strength of Israel by enslaving them and destroying all the newborn male children. God brought Moses to deliver them. -Various Canaanite kingdoms brought Israel into bondage -as judgment from the Lord- after the deaths of Moses and Joshua. God raised up judges like Gideon and Samson to deliver His people. The Assyrians and the Babylonians led Israel and Judah into captivity -once again as judgment from the Lord-. God delivered them by a heathen king -Cyrus- and raised up godly leaders like Ezra and Nehemiah to re-establish them in the land in -rebuilding Jerusalem and the temple. A great persecution arose against God's people -as we shall see- during the reign of Antiochus Epiphanes of Syria. Once again, the Lord mercifully raised up deliverers to break off the yoke of the oppressor-this time it was the Maccabees. Nero, Domitian, and other emperors of Rome savaged Christians because they acknowledged Jesus -not Caesar- to be Lord.-The Lord Jesus prophesied that we would face persecution -and that certainly has been the case as we observe in history-. In fact, persecution is used by the Lord to purify us and to separate the wheat from the chaff. The Lord has delivered His Church throughout history and will continue to do so through Jesus, our great and mighty King -at times using even leaders that are far from being godly princes, like Cyrus-. As we study the-time of persecution under Antiochus Epiphanes, let us look with hope to our deliverance that is always around the corner.
God sanctifies and grows us not only while we are comfortably sitting in our rooms reading His Word and-praying unto Him, He also sanctifies and grows us by very unpleasant and uncomfortable situations-people.-He sanctifies us by means of trials, afflictions, heartaches, and sorrow. Most of us would prefer being-sanctified by simply the Word, prayer, and the sacraments, but the Lord takes us out of our comfortable quiet-rooms to be molded into Christ's image in all manner of situations we would not choose for ourselves. The-school of Christ wherein Jesus teaches us is not just at our desk with His Word before us, but continues-throughout the day in our marriages and families, at work, at the doctor's office and hospital, waiting in line at-the store, in natural catastrophes, in national disasters, and in persecution for our faith in Jesus Christ. In every-relationship and in every situation -even the most unpleasant ones-, the Lord is at work to conform us to our-blessed Savior.
The covenantalist position maintains that there is a future purpose in prophetic Scripture for Israel-as a nation -first conversion to Christ and then restoration of their land in peace-safety-, but that does NOT-include a return to the Old Testament Church in the rebuilding of the temple or re-institution of the-priesthood, sacrifices, feasts, and ceremonies, but rather an ingrafting into the New Covenant Church. Israel is-presently a covenant-breaking and Christ-rejecting nation that is God's enemy, but there is coming a glorious-time in the future when the fullness of the Gentile nations will be brought to Christ and all Israel will be saved--Romans 11-25-26-. That is the position we have sought to maintain as most agreeable to biblical revelation.
A theological system that takes God's New Covenant people back to a temple, an altar, a priesthood, and-sacrifices of the Old Covenant is a system which detracts from the perfection, completion, and sufficiency of-Christ's atonement. It's a system that takes Christ's Church back to its infancy -Galatians 4-, to a church just-learning its ABCs, to a -church under age- -Westminster Confession of Faith 19-3-.
Where Scripture makes clear that a promise has-come to an end, we have warrant not to expect it to be repeated -e.g. the promise of Messiah coming to die-for His people in Isaiah 53-He came once to die according to Hebrews 9-28-, but where Scripture places no-time stamp on a promise, neither should we.-God's promises are gracious treasures given to God's people, and we must neither presume upon them -as if-we need not trust in the Lord to receive them- nor cast them away -when the Lord has not done so-.-We continue today to consider three final Objections offered against the land yet being a promise to be-realized in the future to a converted Israel.
Israel's present claims to the land in which she dwells are not the realization of the promise made by God to-Abraham and His collective seed -in Genesis 17-7-8-. For the promise of dwelling securely and at peace within-the land will only be biblically realized when Israel turns in faith and repentance to Jesus Christ and is brought-into the Visible Church of Jesus Christ -Romans 11-23-24-.
As we consider objections to Israel being restored to her land of old, let me emphasize again that though I believe the Scripture teaches Israel will yet be converted to Christ and become a Christian nation, will at that time be brought into the Church of Jesus Christ, and will dwell in her land in peace and safety among the nations of the world, nevertheless, I do not believe the Scripture teaches that this future converted Israel will re-build the temple, re-institute the priesthood, the sacrifices, and the ceremonies of the Old Covenant Church which were abolished in Christ at His death on the cross -Colossians 2-14-.-For many Christians, the promise of the land to Israel and the re-institution of the Old Covenant ceremonies are bound together in God's future purpose for Israel. That I vigorously oppose and deny. The promise of the land to Israel is a national promise to be realized when Israel turns in faith to Jesus Christ- whereas the Old Covenant ceremonies have been nailed to the cross of Christ -the Church of the Old Testament was a Church underage but is now realized in the full-grown Church of the New Testament-. Thus, Israel and all of the nations will in the future be united in the same olive tree -Visible Church-, and profess and practice the same doctrine, worship, and church government. Israel as a nation has a future purpose in God's plan. Israel as an Old Testament Church has no future purpose in God's plan-but is realized in the New Testament Church and-New Covenant in Christ's blood.
But the confusion of which I spoke occurs -I believe- when Christians declare that the blessings promised to national Israel -in the Old and New Testaments- are all realized by the New Testament Church. Remember Israel was both a church and a nation. The Old Testament Church was typical of the New Testament Church, but the Old Testament nation of Israel -as a civil government separate from the church- was not typical of and realized in the New Testament Church.-God has made certain promises to Israel as a nation that will yet be-realized in Israel as a Christian nation- namely, a national conversion to Christ -Romans 11-26- and a national restoration of her land -Genesis 15-18-21- Genesis 17-7-8-. Thus, I submit, that the Old Testament Church of Israel is indeed superseded by and realized in the New Testament Church of many nations, and yet the Old Testament Nation of Israel will still see the promises made to her fulfilled in the future -which I have sought to demonstrate from recent sermons-.-Sadly, it seems that any mention of the promise of the LAND to Israel as a NATION in the future is -by many- intrinsically tied to the restoration of the ceremonies of the Old Covenant -a rebuilt temple, priesthood, sacrifices, and ceremonies-. But the restoration of the land to Israel as a nation does not require the return of Israel to the Old Testament Church and ceremonies. For the death of Jesus Christ brought to an end the temple, priesthood, sacrifices, and ceremonies of the Old Testament Church -Colossians 2-14-, but His death did not bring to an end His promises to Israel as a nation -in her national conversion or restoration of the land-.
The ongoing bloody war between Israel and the Palestinians involves-various issues, but one important issue surrounds who is entitled to the-land inhabited by the Israelis and Palestinians. Is God's promise of the-land to Israel their title to the land under all circumstances and-conditions, or is the promise of the land of Canaan to Israel realized in the-Church in our everlasting inheritance of heaven-- Or is it both-- Over the-next couple sermons we will seek by God's grace and wisdom to answer-these questions.-Our main points are- -1- An Historical Overview of the Land of Israel- -2--The Gifts and Calling of God Are without Repentance -Romans 11-29-.
The clearest reference to Israel's future national restoration is found in Romans 11-26- -And so all Israel shall-be saved.- As one might imagine, there is controversy over the meaning of these words -which we will seek to-address-, but I submit that the interpretation that teaches a future conversion of Israel as a nation to Christ-and teaches that a converted Israel will be brought into the New Covenant Church of Jesus Christ is not an-interpretation that originated with dispensationalism in the 19th century -as some have falsely claimed-. I-share this historical testimony with you, not as the ground upon which your faith should rest, but as-confirmation that sound teachers-scholars of the church long before dispensationalism arrived believed that-Romans 11-26 taught the future national conversion of Israel and its inclusion into the one Church of Jesus-Christ. Here are a few examples-all interpretations of Romans 11-26.
The Christian Church of Israel and the Christian Church of Egypt -which is presently an Islamic nation- will in-the future hold the same biblical doctrine, worship, and church government. The Christian Church of Israel will-not gather in a rebuilt temple, offering animal sacrifices, through the Levitical priesthood, nor will the Christian-Church of Egypt gather in mosques and pray toward Mecca, but both of these national churches will gather on-the Lord's Day -the Christian Sabbath- to hear the Bible preached by faithful pastors, and will both confirm the-New Covenant in Christ's blood by means of the Lord's Supper. There is coming a time when God will remember His covenant made with Israel as a nation.-The New Covenant of Grace for Israel is the same New Covenant of Grace for all nations. When the Lord-converts Israel and the nations of this world to Himself, He will do so through faith in the gospel of Christ-alone, and both Israel and the nations will become Christ's people by way of national covenants made with-the Lord Jesus.
There is often confusion or misrepresentation alleging that the future conversion-restoration of Israel was first-promoted by dispensationalist teachers in the early 1800s. To the contrary, the biblical hope of Israel's-repentance and turning in faith to Jesus as Savior and Lord was promoted throughout church history.
One of the greatest hindrances to growing in true knowledge and wisdom is our own stubborn pride. Pride-thinks it already knows it all. Pride does not want to be a student, but wants to be the teacher at all times.-Pride is unteachable, whereas the wisdom that is from above is -easy to be entreated- -James 3-17-. God our-Father has sovereignly determined in His most holy plan that the way to obtain true knowledge and wisdom is-to crucify our pride, acknowledge we don't know everything, and thankfully receive the true correction of-others as coming from Him.
One of the greatest temptations and devices used by the devil to attack the child of God is to thwart our peace-of mind in the midst of great trials and to rob us of peace with one another. We are so much more vulnerable-to the temptations of the devil to be angry and bitter, to lust, steal, lie, and to fall away from Christ as our first-love when we have no peace of mind or are at conflict with one another. A lack of peace leads us into a-multitude of other temptations.
Not all believers struggle to the same degree with this temptation to doubt whether their faith is a genuine-saving faith -some may never have had a struggle in this area, but many of us have so struggled at some point-in our Christian life-. There is perhaps not a greater tool of the enemy to discourage us and to rob us of that-blessed peace, hope, and joy that have been purchased for us by the Lord Jesus than to turn us from looking-to Christ and His righteousness and rather to turn us to look merely at our failures, weaknesses, and sins. That-is a recipe for discouragement, hopelessness, and despair.-However, there is a confident hope in Christ that as a Christian you may have a certain assurance that you are-held safely in the loving, gracious, and almighty hands of the Father, Son, and Holy Spirit. The enemy comes to-steal, to kill, and to destroy that gracious assurance, but Jesus comes to give life-assurance that through faith-in Christ you are alive in Christ.
If we truly understand -as Christians- that there is a spiritual battle within us between our sinful flesh and the-Holy Spirit, and likewise that there is a spiritual battle outside us between the seductive temptations of the-world and our renewed nature as Christians, then why do we need to discuss the devil at all in relationship to-this spiritual battle-- Is spending time discussing Satan and a spiritual battle with his wicked spiritual forces-necessary-- Do we give too much credit to the devil and his evil cohorts, and the role they play in our-temptations--
-1- The Obstacle to Faith -Mark 2-1-3-- -2- The Evidence of Faith -Mark 2-4-5-- -3- The Evidence of Unbelief -Mark 2-6-11-- -4- The Reward of Faith -Mark 2-5,12-.
As we begin our study in the Book of Daniel, I would have you note the many similarities between Daniel -the human author of this inspired book- and Joseph -one of the twelve sons of Jacob-.----1.-Both were violently taken from their homes and families at a young age.--2.-Both were greatly tested by the Lord in a foreign land that had different customs, culture, language, and especially a different religion than the one true religion of Jehovah that they were taught and believed.--3.-Both remained faithful in their youth to the Lord under great pressure to conform to the world-flesh.--4.-Both were unjustly imprisoned for their faithfulness to the Lord.--5.-Both were given by God the extraordinary gift of the interpretation of dreams and both interpreted the dreams of mighty rulers.--6.-Both were exalted by these mighty rulers to positions of power to exercise government in pagan kingdoms in order to be a witness to those kings and kingdoms that it is the Lord God alone that orders the events of history-not fate, not kings, and not their false gods.--7.-Both young men rose to fame, were greatly used of the Lord to bear witness to Jehovah, and died in faithfulness to the Lord, not having been moved or pressured by the royal court, pagan religion, or corrupt culture around them to compromise their trust in the God of their salvation.----The Book of Daniel clearly reveals that God is sovereign over the nations, and He knows how to humble the proud and to exalt the humble -Daniel 4-34-35-.
Main points- -1- Christ Prepares To Minister By Means of Prayer -Mark 1-35-39-- and -2- Christ Ministers By Means Of Cleansing The Leper -Mark 1-40-45-.
As we consider the amazing authority of Christ from our text this Lord's Day, let us consider the following main points- -1- The Authority of Christ's Doctrine -Mark 1-21-22-- -2- The Authority of Christ's Miracles -Mark 1-23-26-- and -3- The Amazing Authority of Christ -Mark 1-27-28-.
In the passage before us today, Christ, who came to build a Church against which the gates of hell could not prevail, begins to lay the foundation of His Church. He does so principally in our text this Lord's Day by two means- -1- By Preaching The Gospel -Mark 1-14-15-- and -2- By Training His Disciples -Mark 1-16-20-.
The hard work of laying a firm foundation is absolutely necessary to the preservation and safety of a house, and yet that which is perhaps most important to the house cannot usually even been seen because it is buried deep in the ground. Most people are primarily interested in what they can see that is above the ground, not that which cannot be seen below the ground. In fact, a house with a shoddy foundation may look more beautiful than the house that has a good foundation, but it would be foolish to buy a house that was beautiful from the ground up that you knew had a very weak foundation.----The same is true in the spiritual realm. What is most important in our lives as those who profess faith in Jesus Christ is the foundation upon which of our lives are built. That foundation is Jesus Christ and His will -1 Corinthians 3-11-. You can't separate Jesus from His will, as if you can have Jesus without doing His will. It is not merely coming to hear God's Word preached that evidences you have Jesus as your foundation. It is doing the will of Christ that is preached that evidences that He is your foundation. How is it that people would not be so foolish as to buy a beautiful house that has a faulty foundation, but they will build their lives upon a faulty foundation that will be washed away when the storms of life and that final storm of judgment come against it-----The Lord Jesus gives us a parable contrasting two different houses that faced the same storms-one house endured -Matthew 7-24-25- and one house was destroyed -Matthew 7-26-27-. Let's consider these houses.
-1- The Temptation of Earthly Comfort- -2- The Temptation of Earthly Applause- -3- The Temptation of Earthly Power.
The tyranny we increasingly see exercised in this nation in seeking to control families, church, and individual lives and to suppress our God-given rights did not begin in 2020 with locking down churches, closing businesses, and mandating vaccinations. No, that was the end of a long drawn out, gradual process over 230 years that was actually laid much earlier at the ratification of the U. S. Constitution -1788-. For it was at that time that this nation determined that it would not be established as a Christian nation under the express authority of God and His Son, Jesus Christ or in submission to His holy Law as the supreme law of the land. In failing to do so, there was no constitutional basis to prevent the tyranny we now see being exercised by civil government over us -other than the will of the people, whose will is corrupt and as changeable as the wind-.--Should we give our allegiance to nations and civil governments that give not their allegiance to Jesus Christ, the Prince of the kings of the earth- That is the question we shall seek to answer as we look at the teaching found in God's Word. Since civil government is God's institution, it is to Him that we must turn in order to know to which kingdom-nation we must give our allegiance. There are two questions I would like us to consider today- -1- What Is a Christian Nation- -2- To What Government Are We to Give Our Allegiance-
-1- God's Purpose In Christ's Temptation -Mark 1-12-- -2- Christ's Temptations Analyzed -Mark 1-13-- and -3- Christ's Victory Over The World and The Devil -Mark 1-13-.
Love for Christ and for each other promotes peace and unity in our families and church. The lack of it destroys peace and unity. One necessary quality of love -Christ's love implanted in every true Christian- is that of longsuffering-suffering long with a husband or wife, parent or child, brother or sister in Christ.--Our natural and sinful tendency is to have a very short fuse toward those who attack us, provoke us, ridicule us, or insult us rather than pausing, praying, reflecting, and quieting ourselves before the Lord. We may even feel justified in doing so --He deserved it. Look how he mistreated me--. But such reactions will destroy the peace and unity we are commanded to pursue in our families and in our church. Vengeful anger and insulting speech hurled against us is sin, but how we respond in retaliation is our sin. We cannot blame our husband and wife-the sinful provocation may be theirs, but the sinful reaction is ours. There is nothing more needful than longsuffering to preserve love, peace and unity.
Christ's call to His ministry was evidenced by the four following signs- -1- By His Baptism -Mark 1-9-- -2- By the Heavens Being Opened -Mark 1-10-- -3- By the Anointing of the Holy Spirit -Mark 1-10-- -4- By the Voice of the Father -Mark 1-11-.
This is one of the most sobering passages in all of Scripture. It speaks of those who profess with their lips that Jesus is their Lord, but by their desires and actions they deny that to be true -Titus 1-16-. Jesus is saying that He may be professed with one's lips, but denied by one's life one's unrepentant disobedience to God's commandments -Revelation 3-1-.-When asked if they are a Christian, many in churches will quickly respond that they are because they went forward to receive Christ at an evangelistic crusade, or have been baptized, or are a member of a church, or attend worship on the Lord's Day. And indeed, we would say that such a person is a professing Christian. But Jesus warns us that not all professing Christians are true Christians.-What Jesus says in our text today is that there will be -many- professing Christians at the final judgment who will be cast away into hell. If that does not get the attention of us all who profess Jesus as Savior and Lord, we have either fallen spiritually asleep or are spiritually dead. The words of Jesus are true and must be received in faith by all who hear. Jesus does not want true Christians unsure of their salvation, but rather assured that they are united to Christ by faith alone. But He does not want us to have a mere profession of faith, but rather a true and living faith that bears the fruit of repentance, love, and obedience to Him and His commandments.
Introduction to Gospel of Mark----Outline------1- Preliminary Remarks- -2- The Prophecy Concerning John -Mark 1-1-3-- -3- The Preaching of John -Mark 1-4-- -4- The Baptism of John -Mark 1-5-- and -5- The Character of John -Mark 1-6-8-.
Many try to deal with past sins in various unbiblical and destructive ways. Some do so by punishing themselves as did Martin Luther with a whip to his back when he was a monk. Others go to the other extreme of drowning themselves with food, wine, sex, money, and clothing, or by indulging themselves in the very sin of every kind.--Others go to a priest and receive various acts of penance which they are told will purge away their guilt and make them feel better. Others simply push the sin into the background of their memories or contrive various excuses to justify their sin. Finally, there are those who deal with past sins by lashing out at others, and making life generally miserable not only for themselves, but for everyone around them.--The Lord does not endorse any of the methods above in dealing with our sins. However, we will fall into these dangerous ways of dealing with sin in our lives, if we do not heed and follow the example of Christ who through His infinite mercy and love restored Peter, who had denied the Lord Jesus three times.
The Westminster Confession of Faith----Chapter 28 Of Baptism----I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, - of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.----II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.----III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.----IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.----V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
Since circumcision was the outward sign of the Covenant of Grace in the Old Testament -just as baptism is the outward sign of the Covenant of Grace in the New Testament-, how many times could one be circumcised in the Old Testament- Only once- The Lord deliberately chose an outward sign that was not repeatable, for-outward circumcision pointed to the promise of a single inward circumcision in cutting a believer off from all the guilt of his sin once and for all in his justification before God -Romans 4-11-. Just as one is not justified before God repeatedly or more than once -though sanctification continues throughout a Christian's life-, so an unrepeatable outward sign -circumcision- pointed to an unrepeatable justification. So likewise, water baptism being the New Covenant equivalent of circumcision is intended by the Lord to be an unrepeatable outward-sign and seal of God's promise of an unrepeatable justification in being cleansed from all the guilt of sin once-and for all -Revelation 1-5-.-Was the baptism of John the Baptist Christian baptism or were those baptized by John rebaptized by the apostles with Christian baptism- Our main points are- -1- The One, Unrepeatable Act of Water Baptism -Acts 19-1-5-- -2- The One, Unrepeatable Act of Spirit Baptism -Acts 19-6-7-.
Christ's love was not-is not passive or inactive. Christ's is not like a trophy on a shelf that does not move, but is rather the exercise and hard work that wins that trophy -Romans 5-8-. He loved us from all eternity and gave Himself for us. It is this very love of Christ that has been supernaturally implanted in our souls by the Holy Spirit at our regeneration. Just as faith without works is a dead faith -James 2-26-, so love without works is a dead love -1 Thessalonians 1-3-.-Christ's love in you is of divine origin -1 John 4-7-. It is the spiritual DNA of Jesus that is implanted in every true Christian -Romans 5-5-. Christ's love in you is not a mere feeling. It is much more than that. It is giving and doing what is good for others even when we have been mistreated, despised, and hated -Galatians 2-20-. It is the fulfilling of the law -Romans 13-10-. Christ's love in our speech and conduct is so important that the Apostle Paul says without it we are nothing. Nothing- We may have read-heard this many times, but it's importance bears repeating.
The Westminster Confession of Faith--Chapter 28 Of Baptism--I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, - of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.--II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.--III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.--IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.--V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
The Lord saves and includes male and female in His kingdom. The Lord also saves and includes rich and poor in His kingdom. The Lord saves and includes those from all ethnic backgrounds in His kingdom. Clearly, the Lord saves and includes adults in His kingdom- but does He also save and include small children -even infants- in His kingdom--Because water baptism is the outward sign and seal of God's promise of salvation to those who are members of His kingdom, if Jesus teaches that His kingdom belongs to children -even infants- as well as adults, then the children of believing parents should not be excluded from the sign and seal of membership in Christ's kingdom -namely, water baptism-.-Though, we as parents, cannot save our children, let us never forget that these precious children are entrusted to us by the Lord that we might bring them to Jesus that He might save them. The main points from our text are the following- -1- The Blessed Work of Believing Parents -Luke 18-15a-- -2- The Hindering Work of the Disciples -Luke 18-15b-- and -3- The Place of Children in God's Kingdom -Luke 18-16-17-.
The Westminster Confession of Faith--Chapter 28 Of Baptism--I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, - of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.--II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.--III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.--IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.--V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
Our gracious God repeatedly warns us in Scripture-not because He hates us, but because He loves us and would spare us heartache and affliction. Here are a few biblical examples of warnings --beware--- Luke 12-15- Colossians 2-8- 2 Peter 3-17. These warnings are ignored to our own injury. Why do we have to learn the hard way- In pride we think we can handle the danger we face without heeding the warning from God-others. This is just foolishness on our parts. Thus, when Jesus warns those to whom He preached --Beware- in Matthew 7-15-, His warning must be believed and applied- otherwise we will be deceived and devoured by wolves who come in sheep's clothing.-This warning of Jesus comes to us because He loves us as His sheep and would protect us from false teachers who would destroy us.-We considered Part 1 to this sermon last Lord's Day- What Is a False Prophet- Today we come to Part 2- How Is a False Prophet To Be Identified- The main points are- -1- A False Prophet Is Identified by His Doctrine- -2- A False Prophet Is Identified by His Practice.
On the one hand, we must be careful that every disagreement does not turn into a reason to bring a division and disruption into Christ's Church -that is why we have Creeds and a Confession of Faith that summarizes the teaching of Scripture-the -Bible is my creed- would allow Roman Catholics, Mormons, JWs, and any group that uses the Bible into such a church and it would in all consistency forbid preaching altogether-- 1 Corinthians 1-10- Philippians 3-16.-On the other hand, we must be careful that not every disagreement in doctrine, worship, church government is permitted because as ministers we are only to preach that which Jesus commands -Matthew 28-19-20- and that which is sound, healthy -2 Timothy 1-13- 2 Timothy 4-3-. Jesus in our text today commands us to use righteous judgment in identifying those who are false prophet-false teachers -righteous judgment-the right standard-Scripture, the right motive-love for God and our neighbor, the right goal-the glory of God-. If Jesus commands it, we must carefully examine, believe, love, and practice what He teaches. We cannot glibly push this aside because it is uncomfortable or because it may bring against charges of being uncharitable. Jesus suffered for the truth -as did every prophet and apostle-. We cannot suffer for Christ without suffering for His truth revealed in Scripture.
Chapter 28 Of Baptism--I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.--II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.--III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.--IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.--V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
How do we arrive at the truth in doctrine or worship- Do we simply count heads- Do we act like politicians and send out the pollsters to conduct surveys amongst the various churches- Of course not- Truth is not made truth by the decision of people -whether by the majority or minority-, but rather a doctrine is true because it is revealed to be so by God in Scripture. Man does not determine what is faithful and true, but only affirms what is faithful and true as it is agreeable to God's infallible Word.-Does the majority have a greater claim to the truth than the minority- Jesus declares that many walk on a very wide road that leads to destruction, but few walk on a very narrow road that leads to life. Do not follow the crowd, but follow Jesus whether many or few follow Him.
Chapter 28 Of Baptism--I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.--II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.--III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.--IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.--V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
There are hundreds of moral commandments in the Bible given to us by God in order to know His will, and because there are so many, we might tend to get lost at times in searching the Scripture to know God's will.-That is why the Lord gives us faithful summaries of His commandments in the Bible. That is what the Ten Commandments are- a faithful summary of God's will, giving both our duties to God -1-4- and our duties to our neighbor -5-10-. Jesus then summarizes the Ten Commandments in even a smaller amount of space- Matthew 22-36-40. In our text today, Jesus gives yet another faithful summary of God's commandments related to knowing His will and our duty to our neighbor -Matthew 7-12-. The main points from our text are- -1- What Is God's Will in This Commandment- -2- What Does This Commandment Summarize-
The Westminster Confession of Faith--Chapter 28 Of Baptism--I. Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible Church, but also to be unto him a sign - seal of the covenant of grace, or his ingrafting into Christ, of regeneration, of remission of sins, - of his giving up unto God, through Jesus Christ, to walk in newness of life- which sacrament is, by Christ's own appointment, to be continued in his Churchy until the end of the world.--II. The outward element to be used in the sacrament is water, wherewith the party is to be baptized in the name of the Father, - of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.--III. Dipping of the person into the water is not necessary- but baptism is rightly administered by pouring or sprinkling water upon the person.--IV. Not only those that do actually profess faith in - obedience unto Christ, but also the infants of one or both believing parents are to be baptized.--V. Although it be a great sin to contemn or neglect this ordinance, yet grace - salvation are not so inseparably annexed unto it as that no person can be regenerated...
If we simply fills our minds with knowledge of God's Word -and though it be ever so accurate-, if we do not add to our knowledge fervent, persistent, and urgent prayer, our knowledge of God's Word will simply become a means of spiritual pride and self-righteousness. That does not mean that we should go to the opposite extreme wherein we have fire and passion in prayer but have no real light to direct us because we are ignorant of God's revealed will in Scripture. God desires neither a zeal without knowledge, nor a knowledge without zeal, but rather a knowledge accompanied by zeal.-Moreover, our prayers will never reach the ceiling if they are not offered to God on the basis of Christ's perfect love and obedience for us. It is not prayer that saves us. It is Jesus who saves us. Only His perfect obedience saves, never our imperfect obedience. Only His perfect prayers for us save, never our imperfect prayers. In fact, it is always Christ and His perfect work of intercession that makes our prayers acceptable before God. Prayer is a means of grace. It is not the source of grace.-Having then laid the foundation for offered and answered prayer, let us proceed to ask some questions- Why do we not see more of the power of godliness manifest in our lives- Why do we not enjoy a greater communion with Christ- Why do we not seem to receive from God that for which we ask in prayer-
When you figure out your household budget, you don't exclude the needs of your infant or small children. Why- Because they are members of the household. When you pay for family insurance, you don't exclude your infant or small children. Why- Because they are members of the family. If you defend your house against intruders, you don't exclude your infant or small children. Why- Because they are a special gift from God in your house. Should infant or small children be excluded from the members of the house for whom you are to care in 1 Timothy 5-8-----This Lord's Day let us consider the conversion of Lydia and not only her baptism, but the baptism of her household in Acts 16-13-15- -1- God Initiates Regeneration as He Did in the Heart of Lydia -Acts 16-11-14-- -2- Baptism Is not only Applied to Christian Parents like Lydia, but also to the Children within the Household -Acts 16-15-.
From our text, Jesus teaches that there are two truths about judging others that are at opposite ends to one another. First, Jesus condemns all of our sinful judging of others when He commands, -Judge not- i.e. -Stop judging sinfully- -Matthew 7-1-. Second, Jesus approves our judging others in certain circumstances when He--commands, -Give not that which is holy unto the dogs, neither cast ye your pearls before swine- -Matthew 7-6-. How can this second command be obeyed if we make no judgment as to when people act like dogs and swine- People that are behaving like dogs and swine do not go around with signs on their foreheads. We will only know by judging their behavior by God's Word.----Jesus is in no way contradicting what He had previously prohibited by way of sinful judging, but now He makes clear that all judging of others is not necessarily sinful judging. Christ does not mean for this to be viewed by us as the opportunity we have been waiting for-finally we can judge others by calling them dogs or pigs. We can finally unleash all of our vindictive bitterness toward people who act like dogs and pigs. Dear ones, that--would not be righteous judgment, but sinful judgment proceeding not from the right standard -God's Word-, nor from the right motive -love for God and neighbor-, nor from the right goal -God's glory-.
Both the Old and the New Testaments call us to exercise judgment as Christians, but they do so with this qualification given to us by Jesus in John 7-24- -Judge not according to the appearance, but judge righteous judgment- -judge using righteous judgment-. Jesus is saying that when we judge whether something or someone is right or wrong we will either use righteous judgment or sinful judgment. So when Jesus commands that we stop judging in Matthew 7-1, He means that we must stop judging with sinful judgment. He does not mean that we must stop judging with righteous judgment. What is righteous judgment--First, righteous judgment is that which is according to God's Word rather than what is according to our own personal opinion or the opinion of family, friends, experts, or the majority -2 Timothy 3-16-17-.-Second, righteous judgment is that which proceeds from a love for God and for our neighbor rather than what is from a self-centered love --speaking the truth in love- Ephesians 4-15-.-Third, righteous judgment is that which chiefly aims at glorifying God rather than exalting man -1 Corinthians 10-31-.
Why do we have our small children baptized with water- There are a number of reasons that might be cited, but we will be focusing on one of those reasons today. Just as the Lord saves and includes male and female in the Kingdom of God- just as the Lord saves and includes rich and poor in the Kingdom of God- even so the Lord saves and includes not only adults, but also saves and includes children in the Kingdom of God. And since water baptism is an outward sign and seal of God's promises to those who are members of God's Visible Kingdom, our task today is to examine whether Christ teaches that the Kingdom of God belongs to children as well as to adults. If Christ does -in fact- teach that the Kingdom God belongs to children -even infants and small children-, then they should not be excluded as a group from the outward sign and seal of membership in the Kingdom of God -namely, water baptism-
It is a response you have probably heard when someone does not like what you have said to them about a sin or error- -You have no right to judge me-- or -That's enough- You are not my judge.- Or perhaps the ultimate response to end a discussion, -The Bible says, -Judge not lest ye be judged.- Well, it is certainly true that Jesus states in the Sermon on the Mount -from our text today-, -Judge not, that ye be not judged.--As is always the case, we should know what Jesus said, but even more importantly we should know what He meant by what He said. It is usually those who do not care to know what Jesus meant by what He said that so quickly use a verse like that to bring an end to a discussion.
Why does the work of building the kingdom of Christ seem so difficult- Why is the work of a covenanted reformation so despised even by those who profess to be Christians- If this work is the Lord's work, why are there so few who are joining with us in this great and worthy cause- It is even out from discouragement that the Lord reminds us that it is His Church and He will build it.-The Lord challenges you who may have grown faint-hearted in standing firm for His truth because there are so few standing with you, because there is so little progress in reformation, or because you do not even have the encouragement to stand from family members or friends-He challenges you to look in faith to Him, -For who hath despised the day of small things- -Zechariah 4-10-.
Explains and defends the sixth term of communion, which is 'Practically adorning the doctrine of God our Savior by walking in all His commandments and ordinances blamelessly.'
How much more we could have accomplished for the Lord, for our families, and for the church if we were not so distracted and overcome by worry that is fed by our fears of tomorrow -most of which never come to pass-. This is one of the most successful tools of the enemy to diminish our usefulness in Christ's kingdom- for as long as we are filled with worry, we are preoccupied with the giant rather than with the giant slayer-Jesus.
Explains and defends the fifth term of communion, which is 'An approbation of the faithful contendings of the martyrs of Jesus, especially in Scotland, against Paganism, Popery, Prelacy, Malignancy and Sectarianism- immoral civil governments- Erastian tolerations and persecutions which flow from them- and of the Judicial Testimony emitted by the Reformed Presbytery in North Britain, 1761 -i.e. The Act, Declaration and Testimony for the Whole of Our Covenanted Reformation--RB- with supplements from the Reformed Presbyterian Church- as containing a noble example to be followed, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either churches or states.'
Explains and defends the fifth term of communion, which is 'An approbation of the faithful contendings of the martyrs of Jesus, especially in Scotland, against Paganism, Popery, Prelacy, Malignancy and Sectarianism- immoral civil governments- Erastian tolerations and persecutions which flow from them- and of the Judicial Testimony emitted by the Reformed Presbytery in North Britain, 1761 -i.e. The Act, Declaration and Testimony for the Whole of Our Covenanted Reformation--RB- with supplements from the Reformed Presbyterian Church- as containing a noble example to be followed, in contending for all divine truth, and in testifying against all corruptions embodied in the constitutions of either churches or states.'
How do we avoid falling into the snare and sin of worry- In our text, Jesus doesn't go after mere symptoms in confronting worry -like ulcers, heart disease, insomnia, lack of concentration, or depression-. He goes after the root cause-a lack of trust in God.-Usually worry is generated by our fears over what we cannot control. We worry about our safety, our health, our freedom, our job, our country, our church, our marriage, or our children because we fear that we will lose these blessings, and we can do nothing to prevent it. We worry because our fear is at that point in time greater than our Almighty Father. We fall into the trap of worry because we are not trusting in the Lord who created us, who redeemed us, and provides for us every day.
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'
Many who profess Christ seem to act as though being a Christian is a part-time job- and God is a part-time employer who they serve for an hour or so on Sunday.-There is nothing more destructive to the soul than thinking Jesus only wants a part of your life-you give Him the religious part of your life, and you can control the rest of your life -your marriage, your children, your job, your bank account, your friends, your entertainment, etc.-. Dear ones, Jesus wants us to know from our text today that if He is not Lord of all, He is not Lord at all. Don't call Him Lord if you do not do what He commands or even desire to do what He commands -Luke 6-46-. You cannot serve two masters Jesus says. Don't pretend that you can do so. As Joshua said to Israel, -Choose you this day whom ye will serve- -Joshua 24-15-.
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'
It is a temptation we all face as Christians to separate into distinct categories the religious -spiritual- part of our life from the secular -earthly- part of our life. Obviously, there are differences that we can draw between private religious exercises -like the ones Jesus identified- giving to the needy, praying, and fasting- and public secular actions -like work, shopping, paying bills, cleaning the house, and saving money-. But whatever the differences, Jesus tells us that there is a question to be answered that is common to all that we do -religious and secular-- Are you laying up treasure in heaven or merely on earth--The answer to this question will reveal to whom or to what your heart is truly devoted. The affections and desires of your heart will always be revealed by the decisions you make in life. You will make clear what you value most in your life -what are your treasures- by what you freely give to the kingdom of God or by what you merely give to your own kingdom.-In the Sermon on the Mount, Jesus is not only concerned about the hypocrisy of the Pharisees in religious matters creeping into our lives. He is also concerned about the materialism of the world in secular matters creeping into our lives.
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'
What is God doing in taking you through times of uncertainty, trial, illness, tyranny, and broken relationships- God is laying bare the very issues of life. He slows us down or stops us at such times, so that we can consider very carefully what matters most in life. All pretense and superficiality flee in times of distress. The Lord reveals to us at such times who-what it is that we are trusting in- our good health, our job, our bank account, -our family, our freedom, ourselves, or in Jesus Christ.-Everything except Jesus is perishable and temporal and you may lose it, no matter how tightly you grip and hold onto it -you will certainly lose it at death-. Only Jesus Christ can never be taken from you, and only He will see you through uncertain and distressing times that lay before you. We may know and believe that the Lord is my Shepherd, and I shall not want -lack-, but when the Lord removes those earthly props in which we hope, we quickly find -for our own good- how weak we really are in ourselves.-Let us learn today from someone Jesus taught how to actually grow -not die- and how to gain and not lose as he passed through times of suffering, loss, distress, and uncertainty- the Apostle Paul.
Explains and defends the fourth term of communion, which is 'That public, social covenanting is an ordinance of God, obligatory on churches and nations under the New Testament- that the National Covenant and the Solemn League are an exemplification of this divine institution- and that these Deeds are of continued obligation upon the moral person- and in consistency with this, that the Renovation of these Covenants at Auchensaugh, Scotland, 1712 was agreeable to the word of God.'----Also includes much Reformation history -from Reformations found in Scripture and those that have taken place since the closing of the canon-- This is the best audio information you will find on covenanting anywhere-
Explains the 3rd term of communion adopted during the Second Reformation by the Church of Scotland
That Presbyterial Church Government and manner of worship are alone of divine right and unalterable- and that the most perfect model of these as yet attained. Explains the third term of communion
Explains and defends why Christ's church does and should have biblical terms of communion
defends the second term of communion and show's why the subordinate standards are agreeable to the word of God
Explains why the second term of communion is agreeable to the Word of God ,Westminster Standards and church history. -Jude1-3- Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
Explains and defends the second term of communion, which is 'That the whole doctrine of the Westminster Confession of Faith, and the Catechisms, Larger and Shorter, are agreeable unto, and founded upon the Scriptures.' Gives a summary of the Westminster Standards, their history, and demonstrates why these standards are agreeable to the Word of God.
What is true courage, biblical courage--It is NOT the absence of all fear. What is there to be courageous about if you sense no fear- To the contrary, it is trusting God in spite of the fear that you face. Biblical courage recognizes that fears are common to us all.-However, biblical courage will not be controlled by fear, for the living God is my helper and I will not fear what man can do unto me -Hebrews 13-6-.-Biblical courage is NOT exercised in an unrighteous cause. Biblical courage can only shine forth as we stand for the truth and righteousness of Jesus Christ. To defend an unrighteous cause -even to the point of death- is not biblical courage, otherwise, it might be said that suicidal terrorists, who are willing to take their own lives in the explosion of a bomb within a shopping center, are biblically courageous.-Biblical courage is NOT just for soldiers, cops, firefighters, magistrates, or ministers. Biblical courage is for the housewife and mother, the husband and father, the child, the student, the builder, the computer analyst, the engineer or wherever the Lord has you. Regardless of your calling, God calls you to be a courageous Christian- especially as we see more and more tyranny being exercised in high places and more of our God-given rights threatened by those in power. This is not a time to cower in fear, but a time to take a courageous stand for Jesus Christ.
A conclusion to a book is so important that often we jump ahead to read the conclusion before finishing the book. That which the author wants to leave with the reader is summarized or emphasized in the conclusion.-People don't read a book and then ignore the conclusion-no, everything is building up to the conclusion.-It would be like reading all of the books of the Bible -from Genesis to Jude- which lay out this intense war between the Kingdom of God and the Kingdom of Satan over thousands of years and then ignore the conclusion in the last book of the Bible -Revelation- to read how it all ends in Christ's glorious triumph and victory over Satan.-As we come to the Conclusion of the Lord's Prayer, let us not ignore or pass quickly over it. Let us not view it as simply an appendix to the prayer. No, it is an important part of the prayer which Jesus taught us to pray. Jesus, the author of this prayer, tells us what He wants us to be thinking about as we conclude our prayers to our merciful Father. This is most important if we would pray as Jesus taught us to pray. Our main points today are- -1- Our Praise in Prayer- -2- Our Confidence in Prayer.
If Jesus could multiply fish and bread to feed thousands, why did He send His disciples into town to buy it-----Why did the Holy Spirit include in the Gospel of John the account of Jesus ministering to a self-righteous Pharisee -Nicodemus- and to an immoral Samaritan woman-
Temptation to sin can be very strong, but it is resistable by God's grace. God is stronger than any temptation you face. But to resist temptation we cannot run to it, but must run from it. We cannot enjoy it, but must grow to hate it no matter how attractive it may seem. This is illustrated in the ancient, mythical poem composed by Homer, the Odyssey. The main character, Odysseus, was returning to his wife, Penelope, having won the Trojan War. But in order to reach home, he had to sail by a certain island that had brought many ships and crews to destruction. It was not the tide, the weather, or the rocky coastline that had proven so destructive.-No, it was the Sirens, mythical creatures who had led countless sailors to lose their mind and to jump to their watery grave through their beautiful singing. In order not to suffer the same destruction, Odysseus sealed the ears of all his crew with wax, but had himself tied to the mast so that he could hear the beautiful singing and yet not plunge himself to his grave. He suffered temporary insanity, but not death.-Like Odysseus, Christians want to enjoy the attractive and alluring temptation of sin that could lead to much misery, but don't want to suffer the consequences that follow from yielding to the temptation. That is why we need to understand this Sixth Petition in the Lord's Prayer.
Keeping the Sabbath Day Holy----Hebrews 4-9 declares that there yet presently remains -a sabbath keeping- for the people of God.
Why did Jesus not administer baptism Himself-----Why was it necessary for Jesus to go to the well of Jacob in Samaria-
We evidence the mercy we have received from our Father in heaven when we show that mercy to those who have offended us. Unbelievers will be bitter and unforgiving for the way they have been mistreated -I expect that, for that is natural to fallen man-- but as a Christian, I cannot personally return evil for evil, but rather good for evil. As a Christian, I cannot keep a mental ledger of offenses, but must seek reconciliation where there is damage to my relationship with others -Matthew 18-15- Matthew 5-23-24-- and if the other person does not want reconciliation, I must let love cover a multitude of sins until such a time -1 Peter 4-8-. Nursing and feeding in our minds the sins others have committed against us or sharing them with others so that more people become involved in a disagreement and conflict is not the way of the gospel. That is the way of the world. As we shall see, God takes these matters very seriously, and so must we as those who profess Jesus as Savior and Lord.
Keeping the Sabbath Day Holy----When and why was the day changed from a seventh day Sabbath to a first day Sabbath-
Jealousy and rivalry were exhibited in the disciples of John the Baptist, but not found at all in John himself.
God's forgiveness is His promise to immediately remove and bury the guilt and punishment of sin that separates you as a sinner from Himself when you trust in Christ alone -Hebrews 8-12- Acts 13-38-39-. God's forgiveness is not a feeling- it is a promise that is realized in the court of heaven. Thus, your assurance of God's forgiveness must be anchored in God's promise, not on how you feel from day to day.-God's forgiveness is not a partial forgiveness, but a complete and total forgiveness of all sins-past, present, and future --having forgiven you all trespasses- Colossians 2-13-.-This amazing forgiveness is full and free-free to you who trust Him, and yet so costly to the sinless Son of God who suffered the just punishment of His Father for all His beloved elect. God's forgiveness is not your ticket to live in sin. It is rather your ticket to live in loving obedience to the One who set you free.-We considered God's judicial forgiveness -His justifying forgiveness- last Lord's Day, but today we return to our text in Matthew 6-12 to consider God's fatherly forgiveness -His sanctifying forgiveness-. This is the second main point from last week's sermon.
Keeping the Sabbath Day Holy----The Sabbath was not established by God for the Jews alone, but for all mankind from the very creation of the world.
Sin destroys lives, marriages, churches, and nations leaving billions of adults and children strewn along life's highway as the perpetrators and casualties of sin. Sin promises man wisdom, pleasure, and the realization of your dreams- but it delivers bondage, misery, and death.-If sin is our greatest problem in this life -and it is-, then God's forgiveness of all our sin is our greatest need.-Why will you live now and die eternally under the guilt and condemnation of your sin, when you can be pardoned by God as Judge now and for all eternity- We are all like condemned criminals before God on death row due to our sin, but Jesus has come to save all condemned criminals who will embrace by faith Jesus and His atoning sacrifice as their very own. There is nothing that makes this life worth living and gives hope for the life to come like knowing that you have been forgiven, washed, and cleansed of all your sins through atoning sacrifice of Jesus Christ. Why will you wait-
What is a need and what is a want- We have so blurred the meaning of words that many hardly know the difference between a necessity and a luxury. Whatever we want becomes a need we must have.-This is due to the self-indulgent culture in which we live where almost anything we want is found in a store nearby or can be ordered on-line. The poorest around the world that live in shacks and from day to day survive on the food they are able to gather would believe the poorest among us are wealthy- whereas we might think we are barely getting by with a roof over our heads, two cars, a smart phone-computer, and freezers, fridges, and shelves filled with food. It is a greater problem in our nation that people are dying from eating too much -and diseases that come from eating too much- rather than dying from eating too little.-It is not sin -in itself- to have and to enjoy God's material blessings which all come from Him. But we are accountable to God for how we obtain them and use them -1 Timothy 6-17-19-. We cannot simply dismiss this passage as having nothing to do with us because we are not -rich-. To be rich is simply relative to whom you compare yourself.-As we approach this Fourth Petition in the Lord's Prayer we must reorient our thinking from a want-based prayer to a need-based prayer, from praying for what is coveted for our indulgence to what is needed for God's glory.
In prayer, you do not seek to conform God's will -as revealed in His commandments- to yours, but rather to conform your will to His -1 John 5-14-. Prayer is not about God doing your will, but you doing God's will. Anyone who prays, -Thy will be done-, and yet refuses to submit his-her will and whole life under the lordship of Jesus Christ and His truth revealed in Scripture is simply a hypocrite -an actor-. A true Christian knows the inward conflict of the flesh in doing the will of God, but a true Christian desires to do God's will and repents when he-she fails to do so while seeking God's forgiveness -Romans 7-19-.
Instruments in the Worship of God----What does the New Testament teach about the use of instruments in the worship of God-
How is God's love supremely evidenced-----What is the end and purpose of God's love for the world of His elect-
Instruments in the Worship of God----What does the Old Testament teach about the use of instruments in the worship of God-