Live Stream - January 14, 2024
Exodus 12 sets forth the institution of the Passover as a type pointing forward to the atoning work of Christ, the true Lamb of God. The sermon works through the preparation for the Passover (vv. 1–11) and its twofold significance in judgment and mercy (vv. 12–13), before drawing out the antitypical fulfillment: the identification, nature, appropriation, and particular benefits of Christ's sacrifice. A closing illustration from D. A. Carson presses the pastoral application that the ground of the believer's assurance before God is not the strength or quality of faith but the blood of the Lamb alone.
Baptisms
Two believers are baptized by immersion, following the confessional Baptist conviction that baptism is the outward sign of an inward work of grace belonging to professing believers alone. The service includes brief exposition of the mode and subjects of baptism drawn from the 1689 London Baptist Confession, with reference to Romans 6 as the apostolic grounding for immersion as a depiction of death, burial, and resurrection with Christ. A testimony from one of the candidates reflects on the call to follow Christ in believer's baptism as the completion of a public profession of faith.
The Appearance of the Love of God
Though mankind stands condemned under the description of Titus 3:3 — foolish, disobedient, enslaved to lusts and malice — the kindness and love of God the Father appeared supremely in the incarnation of the Son to rescue dead sinners by sovereign mercy alone. This sermon expounds Titus 3:4–8 under three headings: the appearance of the love of God, the application of the grace of God in regeneration and justification, and the affirmation of the gospel as the faithful saying ministers must constantly proclaim. The ordered sequence of the text is decisive: justification by grace through faith is the condition; good works are the consequent fruit, never the ground.
The Penalty for Blasphemy
Leviticus 24 addresses both the daily obligations of tabernacle worship and the capital penalty for blasphemy, grounding each in the direct speech of God to Moses. The chapter's narrative pivot — an incident in which a man of mixed Israelite and Egyptian descent blasphemes the name of Yahweh — becomes the occasion for case-law application of the third commandment, surrounded by reminders of the lex talionis and the equal accountability of stranger and native-born alike. The typological furniture of the holy place (lampstand and showbread) points forward to Christ as the true light and bread of life, while the blasphemy legislation, with its witness requirements and retributive principle, reveals a God who guards his own honour and structures justice with both severity and safeguard. The sermon exhorts hearers to put away every profane use of the divine name and to cultivate a reverent, wholehearted employment of it in thought, word, and worship.
Live Stream - January 07, 2024
Hosea 7:8 declares that Ephraim is 'a cake unturned' — an image of something prepared but ruined through neglect and wrong ingredients. This sermon expounds that analogy to show that Israel's mixing with surrounding nations, their violation of God's moral, civil, and ceremonial law, made them as displeasing to God as a half-baked, burnt pancake. The sermon then turns the mirror on every human being: God created us as image bearers, demands perfect conformity to his law, and every sin — however small — renders us unacceptable before him. The remedy is not moral improvement but faith in Christ alone, whose perfect life of obedience and atoning death constitute the only offering God accepts, so that all who trust him are received as 'accepted in the Beloved.'
2LCF Chapter 8 - Of Christ, the Mediator (Part 4)
The person of the Lord Jesus Christ — his true humanity, sinlessness, and mediatorial office — is examined through paragraphs 2, 3, and 7 of the 1689 London Baptist Confession of Faith chapter 8. The session works through the Virgin birth by the power of the Holy Spirit, the essential properties and common infirmities of Christ's assumed human nature, his sinlessness according to that nature, and the role of the Holy Spirit in equipping him for his mediatorial task. Paragraph 7's doctrine of the communicatio idiomatum is then treated, establishing what may and may not properly be said of Christ given the hypostatic union of two natures in one person.
The Wisdom of Little Things
Proverbs 30:24–28 presents four creatures — ants, rock badgers, locusts, and spiders — that are little on the earth yet exceedingly wise, each compensating for weakness through a distinct form of wisdom. The sermon argues that these creatures function as divinely appointed patterns for human imitation, both temporally (in diligence, self-defense, unity, and perseverance) and spiritually (in preparing for the day of judgment, fleeing to Christ as refuge, advancing together as the church, and persisting in heavenly ambition). Self-awareness of one's own weakness is the prerequisite to each form of compensatory wisdom, and pride is its chief enemy. The great spiritual application is that the weak and feeble, who have no righteousness of their own, find their only refuge in Christ — the rock of salvation who hides them from the torrent of God's just wrath.
Israel, the Unturned Pancake
Hosea 7:8 delivers a striking verdict against Israel: 'Ephraim is a cake unturned' — a half-baked pancake, burnt on one side and raw on the other, displeasing and fit to be pushed away. The sermon expounds this image as God's indictment against a people who had mixed the practices of surrounding nations into their moral, civil, and ceremonial life, violating the law that was meant to reflect the character of Yahweh. The analogy is then pressed upon every hearer: all humanity, created as image-bearers, has similarly mixed sin into the batter of life and stands displeasing before a holy God who demands perfect obedience. The remedy is not self-reformation but Christ alone — the one who lived in perfect obedience, presented himself as a sweet-smelling offering, and paid for every failure of his people, so that all who believe are accepted in him and then called to pursue intentional conformity to his image.
Live Stream - December 31, 2023
Jesus commands his disciples not to be governed by worry over life, body, or tomorrow — not because hardship is absent, but because carnal anxiety reveals a divided allegiance incompatible with Kingdom citizenship. Working through Matthew 6:25–34, this sermon distinguishes legitimate provision from obsessive anxiety, grounds the prohibition in the doctrine of divine omniscience and providence, and presses toward the positive principle: seek first the kingdom of God and his righteousness. The sermon closes with a direct appeal to unbelievers, pointing them not to moral reformation but to the imputed righteousness of Christ received through faith alone.
The Priority in the Believer's Life
Jesus prohibits anxiety over material provision in Matthew 6:25–34, grounding that prohibition in the sovereign care of a Father who already knows what His people need. The passage is expounded under two heads: the repeated prohibition against worry concerning life, body, and tomorrow (vv. 25–32), and the governing principle that believers are to seek first the kingdom of God and His righteousness (vv. 33–34). The sermon argues that chronic anxiety about temporal things is functionally Gentile thinking — a failure to translate sound doctrine of divine sovereignty and providence into the ordinary rhythms of daily life. The remedy is not mere willpower but a rightly ordered theology: what a man truly believes about God will determine whether he lives as a kingdom-seeking servant or as one paralyzed by the concerns of this world.
The Defense of the Faith
Jude 3 commands every believer — not merely clergy or scholars — to contend earnestly for the faith once for all delivered to the saints. This sermon expounds the exhortation, its rationale in the infiltration of ungodly men who pervert grace and deny Christ, and the practical readiness required: remembering apostolic warnings, building on Scripture, praying in the Spirit, and looking for the mercy of Christ at His return. The defence of the faith is not optional, not confined to specialists, and not finally dependent on human faithfulness — it is God's fight, and He keeps those who contend.
Live Stream - December 24, 2023
2 Corinthians 8:9 captures the heart of the Incarnation: the eternal Son of God, rich in every divine perfection, became poor by assuming a true human nature — not by divesting himself of divinity, but by adding humanity to his person — so that sinners might receive the riches of justification, sanctification, and glorification through him. The sermon grounds the doctrine of the hypostatic union in John 1:1–14 and Philippians 2:5–8, carefully rejecting both a kenotic emptying of Christ's divinity and any confusion of the two natures. The exposition concludes with a direct application to believers' baptism, as the baptism of Rebecca Hall visibly proclaims the same gospel: God's grace, not human merit, confers the riches purchased by Christ's poverty.
Live Stream - December 24, 2023
Revelation 12 presents a vision of the cosmic conflict between the dragon and the seed of the woman, tracing the Incarnation, Ascension, and ongoing persecution of the church by the defeated devil. The chapter functions as a behind-the-scenes disclosure of what Christ's death and resurrection accomplished in the heavenly places: Satan is cast out, defanged by the blood of the Lamb, and reduced to waging a frustrated war against those he cannot ultimately destroy. The devil's repeated failures — against the child, in heaven, and against the woman — confirm that Genesis 3:15 has been fulfilled and that the Triumph of the Lamb is the central message of the Apocalypse. Christians are called not to expect immunity from suffering in this present evil age but to be encouraged that persecution identifies them with Christ's cross and argues for God's presence, not his absence.
2LCF Chapter 8 - Of Christ, the Mediator (Part 3)
The incarnation of the Son of God — that the eternal, divine Son took to himself a true and complete human nature without ceasing to be God — stands at the centre of the Christian religion and is inseparable from the doctrine of salvation. This confession study works through 2LCF Chapter 8, paragraphs 2 and 7, first clearing away eight historical errors about what the incarnation is not (mutation, docetism, a heavenly body, a bodyless appearance, an animal soul without a human soul, a mixing of natures, a divestiture of divine attributes, and a Nestorian conjunction of persons), then positively establishing the language of assumption, union, and incarnation as the church's consistent witness from the apostolic era forward. The Son did not subtract from nor add to himself; he took to himself that which he was not while remaining fully what he eternally is, and the Trinity — Father, Son, and Spirit — acts undividedly in this work, though it terminates on the Son alone.
The Riches and Poverty of Christ
2 Corinthians 8:9 presents the Incarnation as the supreme pattern for Christian charity: the eternal Son of God, rich in every divine perfection, took upon himself genuine human poverty without divesting himself of a single divine attribute. This sermon examines the riches of Christ — his eternal divine nature as Creator, Sustainer, and Son by nature — and the poverty of Christ, meaning his true assumption of human nature with all its essential properties and common infirmities, yet without sin. The hypostatic union is defended against kenotic error: Christ's humiliation consisted not in the emptying of divinity but in the addition of humanity to the one person. These riches secured through Christ's impoverishment — justification, sanctification, and glorification — are received through faith alone and visibly proclaimed in Christian baptism.
The Triumph of the Lamb
Revelation 12 offers a behind-the-scenes theological account of Christ's incarnation, death, ascension, and their cosmic consequences for the devil and the church. The chapter unfolds in three movements: the incarnation of the Son (vv. 1–6), the defeat of the dragon in heaven (vv. 7–12), and the persecution of the woman (vv. 13–17). The decisive victory belongs entirely to the blood of the Lamb, not to any merit or faithfulness of the saints. The suffering of God's people in this present evil age is not evidence of divine absence but of the devil's rage against a church already secured by Christ's triumph over him.
Live Stream - December 17, 2023
Genesis 3:14–24 contains the first announcement of the gospel — what theologians call the Protoevangelium — in which God pronounces judgment on the serpent and promises that the seed of the woman will crush the serpent's head, suffering a wound in the process. The sermon traces four observations from verse 15: the Redeemer would be a man born of a woman, he would accomplish victory through suffering, through death, and ultimately through total triumph over the devil — a victory confirmed by the cross, resurrection, and Christus Victor texts of the New Testament. The remaining verses (16–24) unfold the consequences of the fall for the serpent, the woman, and the man, while the animal-skin coverings of verse 21 typologically anticipate the necessity of blood atonement for fellowship between God and man. Sinners are urged to believe on the Lord Jesus Christ, the skull-crushing seed of the woman, who alone can do what Adam and Eve — and we — could not do for ourselves.
The Promise of the Messiah
Genesis 3:14–24 contains the first announcement of the gospel — the proto-evangel — in which God promises that the seed of the woman will crush the head of the serpent, though at the cost of his own suffering and death. The sermon traces four observations from verse 15: the Redeemer would be a man born of a woman, would accomplish victory through suffering, through death, and in total victory over the devil. The latter half of the passage is then examined for the hope that extends beyond the fall: Adam's naming of Eve as 'mother of all living' as an act of faith in God's promise, and God's provision of tunics of skin as a typological foreshadowing of blood atonement. The hearer is urged to cast faith upon the seed of the woman — the Lord Jesus Christ — who has done what Adam and Eve, and what every sinner, could not do for themselves.
The Husband and Wife Relationship
Ephesians 5:28–33 presents what Paul calls the 'one-flesh argument' — the creation-rooted logic that a husband who fails to love his wife acts against both Scripture and nature, since the wife is, in the deepest sense, his own flesh. The sermon works through four movements: the explanation, implication, affirmation, and application of that argument, grounding each in the harmony between general and special revelation. The affirmation from Genesis 2 is shown to be authoritative, accurate, and paradigmatic — the same text to which Christ and His apostles return whenever they address role distinction in marriage. Husbands are called to lead with love, nourish and cherish their wives as Christ does the church, and to repent of every form of negligence, coldness, or abuse that contradicts both the natural order and the gospel.
Lessons from Paul's Ministry - Acts 20:17-31
Acts 20:17–31 presents Paul's farewell address to the Ephesian elders as a model for Christian ministry and congregational faithfulness. The sermon draws four lessons from Paul's example: the transparent, suffering-marked character of his ministry; the divine call and gospel mission that sustained him; the sobering warning against wolves from without and false teachers from within; and the encouraging promise that God and the word of his grace are able to build up and preserve his people to their final inheritance. The application presses both ministers and congregants toward openness before God's people, vigilance against false teaching, and diligent use of the means of grace.
The Feasts of the Lord
Leviticus 23 sets before Israel a calendar of holy convocations — the weekly Sabbath, the spring feasts of Passover, Unleavened Bread, and Weeks, and the fall feasts of Trumpets, Atonement, and Tabernacles — all commanded by God as the covenant head of his people. These feasts served to remind Israel of their redemptive history, promote joy and community, encourage charity, deter idolatry, and provide rest. As ceremonial law, they were typological ordinances pointing forward to Christ, and their perpetuity was covenantally conditioned: with the inauguration of the New Covenant, Christ abrogated them. The weekly Sabbath, however, rests on moral law grounded in creation and redemption and remains binding on the New Covenant people of God, who are called to observe the Lord's Day — not the Old Covenant feasts — as the appointed time for corporate worship.
The Husband and Wife Relationship, Part 2
What does it mean for a husband to love his wife as Christ loved the church? Expounding Ephesians 5:25–27, this sermon argues that the husband's headship is never a license for domestic tyranny but is always to be exercised as a reign of love, patterned after Christ's self-sacrificing, sanctifying love for his bride. The sermon works through the nature and explanation of the command to love, the characteristics of that love (faithful monogamy, consistent self-sacrifice, joyful commitment to the wife's well-being), and its threefold expression: praying for her, providing for her, and protecting her. The passage then opens into the broader Christological vision of Ephesians 5:26–27 — Christ's definite atonement, his sanctifying and cleansing of the church, and his purpose to present her to himself without spot, wrinkle, or blemish — held up as both the ground and the standard of the husband's love.
2LCF Chapter 8 - Of Christ, the Mediator (Part 2)
The deity of Jesus Christ is not a late ecclesiastical imposition but the irreducible confession of Scripture, the early church, and the Reformed confessional tradition. This lesson, the second in a series through 2LCF Chapter 8, opens by reading paragraphs 1–2 of the confession before working through both what the orthodox doctrine of Christ's deity does NOT mean — rejecting polytheism, social trinitarianism, homoiousian subordinationism, modalism, and kenoticism — and what it positively asserts: that Christ is very and eternal God, of one substance with Father and Spirit, equal to the Father, personally distinct within the Godhead, and unchanging in deity through the incarnation. The biblical witness is then marshalled under five categories — explicit statements, Christ's self-witness, NT application of OT divine texts, divine perfections predicated of Christ, and divine works ascribed to Him — to demonstrate that the deity of Christ is axiomatic rather than argued in Scripture itself.
The Conclusion of Jesus's Public Ministry, Part 2
John 12:44–50 records the conclusion of Jesus' public ministry, and in it He reiterates the three controlling themes of the entire Gospel: His identity as the eternal Son who is consubstantial with the Father, His mission as the Light of the world who came not to judge but to save those abiding in darkness, and His authority as the one who speaks the very words of God. The unbelief described in the surrounding context — including the merely historical faith of rulers who loved the praise of men — sets the stage for Jesus' final public proclamation. Those who reject the Son reject the Father; those who receive Him by grace through faith pass from darkness into everlasting life.
Restrictions on Levitical Priesthood
Leviticus 21–22 sets out restrictions governing the Levitical priesthood: whom priests may mourn, whom they may marry, what physical conditions disqualify them from service, who may eat from their food, and what animals are acceptable for sacrifice. The underlying logic in every category is the same — the holy God who dwells among his people demands a priesthood, a sacrifice, and a manner of worship that reflect his holiness and are not corrupted by defilement or defect. These chapters point typologically beyond themselves to the Lord Jesus Christ, who alone fulfils what the Levitical order only approximated: the perfect high priest who is holy, harmless, and undefiled, and the perfect sacrifice offered once for all. The superiority of the new covenant is seen precisely here — the exclusions of the old order (eunuchs, the maimed, the lame) give way to the great invitation of Christ to the broken and outcast to come to the wedding feast.
The Problem of Sin and the Mercy of God
Proverbs 28:13 identifies sin as the universal human problem and prescribes confession and forsaking of sin as the divinely appointed remedy. The sermon examines four aspects of the problem — the twin assumptions of universal sinfulness and the instinct to conceal it, biblical examples of attempted cover-up from Genesis to Acts, the common methods by which sinners suppress or redefine sin, and the cursed outcome of impenitence in both this age and the age to come. The remedy is traced through the exercise of faith (confession as agreement with God and trust in Christ's blood and righteousness), genuine repentance (forsaking sin rather than merely regretting it), and the certain merciful result — not a possibility but a promise — for all who lay hold of Christ as surety.
The Unsurpassed Value of the Gospel
The gospel of Jesus Christ is worth suffering and dying for — not because of its abstract beauty, but because of its origin, its author, and its achievement. Expounding 2 Timothy 1:8–10, this sermon traces Paul's exhortation to Timothy through three movements: the pattern for gospel ministry (refusing shame and embracing suffering in God's power), the origin of God's plan of salvation (purposed before time began, not according to works but according to divine grace), and the execution of that plan in the appearing of Christ, who has abolished death and brought life and immortality to light. The Lord's Supper frames the entire meditation, giving the congregation cause to rejoice that the one who purposed their salvation in eternity has accomplished it decisively in history.
Live Stream - November 26, 2023
Colossians 1:13–20 sets forth one of the richest concentrations of Christology in the New Testament, and this exposition works through it under three heads: the concise statement of salvation as divine deliverance from darkness into the kingdom of the Son, an expansion on the identity and work of that Son (his essential Divine Majesty, his mediatorial kingship, and his Redemptive Excellence in the crosswork), and finally the apostolic proclamation of this same Christ as the proper content of all Christian preaching. The sermon argues throughout that the errors threatening the Colossian church — and the church today — are answered not by novelty but by a high and uncompromising Christology that refuses to bring Christ down from his throne. The closing application draws from Hebrews 5: Christians are to press on from milk to solid food, growing in the knowledge of Christ so as to speak truthfully of the King of Kings to a world that in the Christmas season catches only a blurred glimpse of a babe in a manger.
11/26 AM
Psalm 19 is read not merely as a declaration of general and special revelation but as a prophetic anticipation, interpreted by the Apostle Paul in Romans 10, of the apostolic proclamation of the gospel of Jesus Christ. Working through seven points across the psalm's three movements, the sermon traces the symbol, referent, and message of each image: heavens and firmament pointing to the apostles, the sun pointing to Christ the Bridegroom and Son of Righteousness, and the law, testimony, statutes, and judgments pointing to the gospel itself. The Word of God is shown to be perfect, sure, right, pure, clean, true, and righteous — qualities that belong to the gospel, not the Mosaic law — and its effects of conversion, wisdom, rejoicing, and enlightenment call both believer and unbeliever to rest in Christ, the Son of Righteousness, whose glory has gone out to the ends of the earth.
2LCF - Chapter 8 - Of Christ the Mediator, Part 1
What does it mean to confess that Jesus Christ is very God and very man, and why does the precision of that confession matter for eternal life? This introductory session on 2LCF Chapter 8 surveys the doctrine of Christ the Mediator by establishing both the necessary posture and the interpretive rules required for sound Christology, then sets out seven reasons why the study of Christ stands at the center of all Christian theology. The session moves from the scope of Scripture as Christ-centered revelation, through the connection of eternal life to a right knowledge of Christ, to the comprehensiveness of all redemptive benefits being located in union with Him, calling the hearer to pursue a high Christology as the only safe and saving confession.