Genesis 22:1-24
Genesis 22 presents the testing of Abraham's faith as the pinnacle of the patriarch's walk with God — a command so severe that it required Abraham to march three days to Mount Moriah to offer up Isaac, the son of promise. The narrative is read as dense with typological significance: Abraham foreshadows the Father who gives his only Son, Isaac prefigures Christ who carries his own wood and submits as a willing victim, and the substitutionary ram points forward to the Lamb of God who takes away the sin of the world. The obedience of Abraham is shown not to establish his righteousness before God but to manifest the validity of the faith already credited to him as righteousness in Genesis 15, consistent with James 2 rightly read against any Roman Catholic scheme of initial faith sustained by subsequent merit. The sermon closes with a call to faithful perseverance under trial, grounded in the confidence that God provides and that Christ has borne what no angel stayed.
Free Grace Baptist Church - June 9, 2019 AM
The Christological unity of Scripture — the truth that the Old Testament prophets testified to Christ by the Spirit of Christ — grounds the believer's hope under suffering and shapes a properly Christocentric hermeneutic. Drawing from 1 Peter 1:10–12, this sermon argues that the Spirit of Christ was personally present in and through the prophets, disclosing the sufferings of Christ and the glories that follow, so that the Old Testament is not Israel-centric but Christ-centric in its ultimate focus. The sermon calls believers to read Scripture not merely for cognitive information but as a supernatural encounter with Christ himself, whose revealed glory transforms the reader into his likeness and sustains eschatological hope in the face of suffering and persecution.
The Purity of God's Word
Proverbs 30:5–6 presents two inseparable claims: every word of God is pure, and God is a shield to those who trust him. This sermon expounds the purity of Scripture as an attribute derived from the character of God himself, extends it across every genre and testament, and anchors it in the New Testament's own witness to its inspiration and authority. The warning of verse 6 — that adding to God's words brings divine rebuke and the verdict of liar — is applied not only to unbelieving Judaism, Roman Catholic tradition, and Charismatic continuationism, but to the Reformed believer's own temptation to bind consciences where God has not legislated. Hearers are called to read the whole counsel of God daily, to rest in its sufficiency, and to resist every impulse to place human words on a level with or in competition with divine revelation.
Genesis 21:1-34
Genesis 21 records three interlocking events — the birth of Isaac, the expulsion of Ishmael, and Abraham's covenant with Abimelech — all of which demonstrate the faithfulness of God to his dual promise of seed and land made to Abraham at the call from Ur. The birth of Isaac after 25 years vindicates the persevering faith of Abraham and the sovereign elective purpose of God, who chose Isaac over Ishmael not on grounds of merit but according to his own prerogative. The expulsion of Ishmael, though painful to Abraham, is endorsed by God as consistent with his covenant plan, a pattern the Apostle Paul reads allegorically in Galatians 4 to expose the error of the Judaizers. The covenant at Beersheba, often read as a mere appendix, is in fact a down payment on the land promise, so that by the chapter's end Abraham holds both seed and a legally acknowledged foothold in Canaan, prompting his worship of El Olam — the everlasting God.
Free Grace Baptist Church - June 2, 2019 PM
David's adultery with Bathsheba and the murder of Uriah the Hittite set the stage for Nathan's confrontation in 2 Samuel 12:1–15, where the prophet's parable ensnares the king and the sentence 'You are the man' falls with full force. The sermon traces three movements: God's sovereign initiative in sending Nathan, the detailed indictment that makes plain how God's own prior grace renders David's sin all the more senseless, and the astonishing brevity of David's confession — two Hebrew words — met immediately with full pardon. The central pastoral application is that genuine repentance neither grovels nor bargains, because atonement rests entirely on the doing and dying of Christ, not on the intensity or duration of the penitent's prayer.
The Apostle Peter and Simon Magus
Acts 8:18–25 presents one of Scripture's most debated conversion accounts: Simon Magus, a former sorcerer who professed faith and was baptized, then attempted to purchase apostolic power with money. This exposition traces Peter's sharp rebuke — 'your money perish with you' — through its Old Testament resonances in Deuteronomy 29 and Proverbs 5, while weighing the evidence on both sides of the question of Simon's genuine conversion. The sermon concludes that the deeper question Acts 8 presses is not Simon's eternal state but the hearer's own: whether they have come to know the Christ who forgives wickedness, grants repentance, and receives every sinner who comes to him.
Free Grace Baptist Church - June 2, 2019 AM
Acts 8:9-25 presents the account of Simon Magus, a former sorcerer who professed faith and was baptized in Samaria, yet subsequently attempted to purchase the apostolic ability to confer the Holy Spirit. The sermon works through Simon's request, Peter's sharp rebuke, and Simon's reply, while holding in tension the genuine ambiguity the text leaves about whether Simon's profession was true. The preacher draws out the contrast between the gift-character of God's grace — which can never be bought, bribed, or trafficked — and the spirit of simony that has recurred throughout church history, pressing hearers to examine not Simon's salvation but their own, and to rest their standing before God on Christ's blood and righteousness alone.
The Forgiveness of Great Sin
Nathan's confrontation of David in 2 Samuel 12:1–15 exposes a man who spent at least nine months settled in unrepentant adultery and murder, yet who receives immediate pardon upon a two-word confession. The sermon works through three movements: God's sovereign initiative in sending Nathan, the detailed indictment that measures David's sin against the backdrop of lavished divine grace, and the demonstration that forgiveness is grounded not in the intensity of repentance but in the atoning work of Christ. The passage presses believers to appreciate that God will not leave his people comfortable in sin, and that when they do sin, the advocate with the Father — not their groveling — is the sole basis of their acceptance.
Genesis 20:1-18
Genesis 20 records Abraham's deceptive half-truth to Abimelech, king of Gerar — a relapse into the same sin committed in Egypt — and God's sovereign intervention to protect both Sarah's honor and the line of promised seed. The passage reveals that not every pagan city is a Sodom: God's common grace produces genuine integrity in Abimelech, whom the Lord acknowledges and restrains, while Abraham's fear exposes a distrust of divine providence that God graciously overcomes. The birth of Isaac in chapter 21 is secured not by human faithfulness but by the sovereign God who closes and opens wombs, curses those who threaten His covenant people, and blesses those who bless them. The sermon calls believers to rest in the past faithfulness of God as a present argument against fear and self-protective deception.
The Samaritan Pentecost
Acts 8:14–17 records the coming of the Holy Spirit upon the Samaritan believers through the apostolic ministry of Peter and John — an event frequently misread as a proof text for Roman Catholic confirmation or Pentecostal second-blessing theology. This sermon argues that the Samaritan Pentecost is neither a repeatable pattern for individual Christian experience nor evidence of a subsequent work of the Spirit distinct from regeneration, but rather a unique, unrepeatable, redemptive-historical event marking the corporate inclusion of Samaritans into the one covenant people of God, in direct fulfillment of Acts 1:8. The three Pentecosts — Jerusalem (Acts 2), Samaria (Acts 8), and the Gentile household of Cornelius (Acts 10) — together attest Christ's messianic lordship from the Father's right hand and demonstrate the unity of His people across every ethnic division. Believers are called to receive the Word by faith, submit to baptism as its public sign, and embrace the corporate solidarity of the one new man in Christ.
The Joy of Keeping God's Law
Proverbs 29:18 sets before us two contrasting conditions: the lawlessness that follows the absence of God's revealed word, and the happiness that accompanies obedience to that word. This sermon works through the classic Reformed threefold use of the law — civil/political, pedagogical, and normative — applying the first two uses to the unbeliever and the third to the justified believer. The practical conclusion is that keeping God's law is simultaneously a consequence of justifying faith, a means of promoting assurance of salvation, and an expression of gratitude to God for sovereign grace.
Genesis 19:30-38
Genesis 19:30–38 records one of Scripture's most disturbing episodes — the incestuous union of Lot's daughters with their father — yet the passage cannot be rightly understood apart from its place in the unfolding line of the Messiah. The daughters' scheme was wicked and abominable, but the Moabites and Ammonites who resulted were not condemned by God on account of their conception; rather, their subsequent hostility toward Israel was what drew divine censure. Most remarkably, Ruth the Moabitess — a descendant of this very union — stands in the genealogy of the Lord Jesus Christ, alongside Tamar and Rahab, demonstrating that the sovereign God works redemptive purposes through the most unsterile human instruments. The passage calls believers to imitate Lot's pattern of genuine righteousness: to dwell in a lawless age without making peace with it, remaining tormented in conscience by what is wicked rather than becoming desensitized to it.
Saul and the Medium at En Dor
When Saul consults a medium at En Dor on the eve of his final battle with the Philistines, the deepest terror of 1 Samuel 28 is not the Philistine army but the silence of God — the Lord refuses to answer Saul by dreams, Urim, or prophets. The passage exposes the bankruptcy of pragmatic religion: Saul does not want communion with God, only tactical advantage, and so he turns to what God has explicitly forbidden. The sermon examines the three main interpretive positions on the conjured spirit, argues that a demonic entity — not the real Samuel — appeared to the medium, and closes by distinguishing between the hardened reprobate who has been abandoned by God and the struggling believer who is called to renew repentance and press into the ordained means of grace.
The Profession of Simon Magus
Acts 8:9–13 presents a direct clash between the gospel of Jesus Christ and the sorcery of Simon Magus, who had captivated the whole population of Samaria with his claim to divine greatness. The sermon expounds two movements in the text: the comprehensive grip of false doctrine under Simon, and the liberating power of divine grace through Philip's proclamation of the kingdom of God and the name of Jesus Christ. Salvation comes exclusively through faith in Christ — not through a mixture of truth and magic, not through works — and believers' baptism publicly identifies the convert with the triune God while repudiating every former allegiance. The passage is set forth as a demonstration that Christ, enthroned at the right hand of the Father, must reign until all his enemies are made his footstool, which is ground for courage, prayer, and faithful gospel proclamation in every generation.
Genesis 19:12-29
Genesis 19:12–29 recounts the deliverance of Lot from Sodom and the destruction of the cities of the plain, and this study expounds both events as windows into the character of God and the weakness of the righteous. Lot's spiritual sluggishness — his lingering, his misplaced requests, and his compromised family — traces back to the wrong choice recorded in Genesis 13, illustrating how an unscriptural settlement among the worldly dims spiritual discernment over time. Yet the text twice identifies God's mercy, not Lot's righteousness, as the ground of his deliverance, and verse 29 explicitly connects that deliverance to God's covenant with Abraham. The practical call is to think biblically about residence, vocation, and marriage, and to rest in the imputed righteousness of Christ while pursuing practical godliness.
Free Grace Baptist Church - May 12, 2019 PM
The fifth commandment — 'Honor your father and your mother' — carries a weight far beyond domestic courtesy. Expounding Deuteronomy 5:16 alongside its supporting texts across both Testaments, this sermon argues that the command governs every sphere of God-ordained authority: family, church, workplace, and civil Commonwealth. The sanction attached to its violation, from capital penalties in the Mosaic law to its appearance in the New Testament vice lists, reveals that dishonor of parental authority is symptomatic of a deeper insubordination to God himself. The sermon closes with the gospel reminder that obedience to the fifth commandment cannot secure salvation — only the righteousness of Christ imputed to the believing sinner does that — but redeemed hearts will seek to keep what God commands.
The Fifth Commandment
The fifth commandment — 'Honor your father and your mother' — reaches far beyond childhood obedience in the home; it establishes the foundational posture of submission to divinely-ordained authority in family, church, civil society, and workplace. This exposition of Deuteronomy 5:16 traces the command through the Mosaic law, the prophets, and into the New Testament, where Paul applies it unchanged to Gentile believers in Ephesus, demonstrating the trans-covenantal abiding force of the Decalogue. The sermon examines the severity of the sanctions attached to its violation — including the theocratic death penalty and Israel's exile — as evidence that God regards the fifth commandment not as a domestic nicety but as load-bearing structure for any ordered society. Parents are called to enforce the command through discipline and instruction, and all hearers are reminded that the only remedy for its violation is the gospel of Christ, who was born under the law to redeem lawbreakers.
The Duties of Christian Women
Titus 2:3–5 sets forth concrete duties for older and younger women within the covenant community, grounded not in cultural expectation but in the doctrine of grace. This exposition works through the instructions Paul gives to older women — reverence in conduct, guarded speech, sobriety, and the charge to teach younger women — before examining the cluster of virtues prescribed for younger women: love for husband and children, discretion, chastity, homemaking, goodness, and submission to their own husbands. The complementarian order is defended exegetically from 1 Timothy 2, 1 Corinthians 11 and 14, and 1 Peter 3, with creation and fall established as the theological foundation rather than cultural accommodation. The gospel itself is the undergirding motive: women are not saved by fulfilling these duties, but those redeemed by the grace that appeared in Christ are equipped by that same grace to adorn the doctrine of God their Savior in every sphere of life.
Genesis 19:1-11
Genesis 19:1–11 confronts readers with the full depravity of Sodom: every inhabitant, old and young, assembles to commit sexual violence against the angelic visitors. The passage demonstrates that God's judgment upon the cities of the plain was just and righteous, because the wickedness was total and unrepentant. The study moves from the narrative to a systematic survey of the Bible's teaching on homosexuality — from the creation order in Genesis 2, through the Levitical prohibitions and Pauline condemnations in Romans 1 and 1 Corinthians 6, to the sobering word of Christ in Matthew 11 that rejecting the gospel carries a heavier judgment than Sodom itself bore. The closing application holds out the gospel as the only genuine remedy: homosexuality is a sin like other sins, and where there is sin, there is forgiveness through the Lord Jesus Christ.
Free Grace Baptist Church - May 5, 2019 AM
Christ declared 'I am the way, the truth, and the life; no one comes to the Father except through Me' — a claim as offensive to the ancient world as to the modern, yet the only word that addresses the guilt, ignorance, and rebellion of sinners. Working through Acts 8:1–17, this exposition traces the Spirit-confirmed extension of the gospel from Jerusalem into despised Samaria, showing how Philip's preaching of Christ — not social commentary, not racial reconciliation programmes, but Christ as prophet, priest, and king — produced joy in a city that had been alien to the covenants of promise. The sermon argues that the cross, and only the cross, is the answer to ethnic hostility, civic disorder, and personal despair, and calls hearers to attend to the preached Word with the same urgency the Samaritans showed when Philip came among them.
The Good Soldier's Incentives
What motivates a Christian to endure suffering rather than abandon the faith? Expounding 2 Timothy 2:8–13, this sermon identifies three incentives Paul sets before Timothy: the contemplation of Christ in his incarnation and resurrection, the conduct of the Apostle Paul who endured chains as a self-described evildoer for the sake of the elect, and the believer's present and future communion with Christ — dying with him, living with him, and ultimately reigning with him. The sermon closes with a sober examination of the faithful saying in verses 11–13, distinguishing the warning against apostasy from the assurance belonging to the wavering but genuine believer, and connects the Lord's Supper as a divinely appointed means of grace for sustaining the good soldier's contemplation of Christ.
The Ministry of Philip in Samaria
Acts 8:5–8 records Philip's preaching ministry in Samaria — a region despised by Israel as racially and religiously impure — and presents it as the deliberate fulfillment of Christ's commission in Acts 1:8 to carry the gospel to Jerusalem, Judea, Samaria, and the uttermost parts of the earth. The sermon traces the historical background of Samaritan alienation from Israel, the fourfold summary of Philip's ministry (his preaching, the response of the crowds, the authenticating miracles, and the resulting joy), and the theological significance of the Spirit's confirmation through Peter and John. Against contemporary debates over racial justice, the sermon argues that the cross of Christ — preached faithfully in his offices as prophet, priest, and king — is the only power that reconciles divided peoples and extends the kingdom of God across ethnic boundaries.
Genesis 18:16-33
Genesis 18:16–33 presents the Lord's evaluation of Sodom and Abraham's intercessory prayer on behalf of any righteous persons within the doomed cities of the plain. The passage establishes two theological axioms: divine omnipotence silences doubt concerning God's promises, and divine justice — 'shall not the judge of all the earth do right?' — silences every charge of divine arbitrariness. Abraham's descent from fifty to ten righteous persons is examined as a model of humble, persistent intercession, set within a wider biblical pattern running from Moses and Samuel through Jeremiah, Daniel, and the New Testament exhortations of 1 Timothy 2. The sermon calls God's people to regular, corporate intercessory prayer for all kinds of men, including civil authorities, grounded not in human merit but in the great mercies of God.
The Extension of Christ's Kingdom
Christ's sovereignty over persecution is the controlling theme of Acts 8:1b–4, where the martyrdom of Stephen triggers a great dispersion that advances the very mission Christ commissioned in Acts 1:8. The sermon traces the programmatic geography of Acts — Jerusalem, Judea, Samaria, the ends of the earth — and shows that the scattering of the disciples, far from being a setback, was the means by which Christ extended his kingdom. Particular attention is given to Saul of Tarsus as the chief persecutor whose subsequent conversion illustrates that no human opposition can thwart the sovereign purposes of Christ. Hearers are called to pray earnestly for gospel preachers to be raised up, to commit to biblical churchmanship with perseverance, and to hold fast to the confidence that Christ must reign until all his enemies are made his footstool.
The Good Soldier of Jesus Christ
Paul's commands to Timothy in 2 Timothy 2:1–7 address the inevitable reality of hardship in gospel ministry and Christian life, and the apostle equips believers to face it through three vivid analogies: the devoted soldier, the disciplined athlete, and the diligent farmer. A fourth consideration emerges from verse 7 — the dedicated disciple who both thinks seriously and depends on sovereign grace for understanding. The sermon applies these four models not only to ordained ministers but to every Christian, closing with a sustained exhortation to perseverance in the 'middle mile' of the Christian race, grounded in the 1689 London Baptist Confession's doctrine of the perseverance of the saints.
Free Grace Baptist Church - April 24, 2019 Bible Study
Genesis 18:1–15 presents the Lord's appearance to Abraham at Mamre, where the promise of Isaac's birth is reiterated — this time directed toward Sarah, who laughs within herself at what she judges a physical impossibility. The study examines the identity of the three visitors (most likely the angel of the Lord and two attendant angels), the exemplary hospitality of Abraham as a model for Christian brotherly love, and the rebuke issued to Sarah's unbelief. The passage pivots on the question of verse 14 — 'Is anything too hard for the Lord?' — and calls believers to ground their confidence not in circumstantial possibility but in the omnipotence of God, whose covenantal promises are not contingent on human capacity.
Free Grace Baptist Church - April 21, 2019 PM
Ephesians 4:7–16 presents the ascended Christ as the sovereign giver of gifts to his church — gifts that are men appointed to the ministry of the Word. This exposition argues that the purpose of those gifts is not to provide an outlet for individual expression but to bring about corporate maturity, doctrinal stability, and Christlikeness among the people of God. Listeners are pressed to examine whether they genuinely value word-based ministry, hold fast to the unity of the faith, and live as model members of Christ's new-creation temple.
The Martyrdom of Stephen
Acts 7:54–60 records the martyrdom of Stephen, the first Christian martyr, whose death exhibits divine sustaining grace amid murderous opposition. This exposition traces three movements in the passage: the blessedness of Stephen as the triune God fills, illumines, and comforts him; the murderous rage of the Sanhedrin, whose violent reaction to his vision of the exalted Christ exposes their guilt and apostasy; and the death of Stephen, whose dying prayers — for Christ to receive his spirit and to forgive his murderers — mirror the death of the Lord Jesus and further corroborate his entire defense. The sermon closes with the conversion of Saul of Tarsus in Acts 9 as God's answer to Stephen's intercessory prayer, and with a call to trust Christ as the one who hears prayer, forgives sin, and grants access to God.
The Antithesis between the Upright and the Wicked
Proverbs 29:27 declares a mutual abomination between the upright and the wicked — a reality rooted not in mere personality conflict but in the God-ordained enmity of Genesis 3:15. This sermon traces that antithesis from its origin in the protoevangelium through its characteristics in Proverbs 30:11–14 (rebelliousness, self-righteousness, arrogance, and oppression), and into its New Testament confirmation in John 15 and 1 John 3. Believers are called to respond to a godless generation not with violence or character assassination, but with righteous indignation tempered by tears, faithful parental discipline, proclamation of God's law, and the preaching of the gospel of Jesus Christ.
Free Grace Baptist Church - April 10, 2019 Bible Study
Genesis 17:15–27 is examined within the framework of the Abrahamic covenant, with particular attention to the declaration concerning Isaac, the obedience of Abraham, and the theological relationship between circumcision and baptism. The study draws a careful distinction between the covenant of circumcision — which governed membership in Old Covenant Israel by a works principle (Genesis 17:14) — and the covenant of grace, arguing with Nehemiah Coxe that the two must not be conflated. Colossians 2:11–12 is then opened to demonstrate that spiritual circumcision (regeneration) is the antitype of physical circumcision, and that baptism is the retrospective outward sign of that inward grace already received through faith — a sign that presupposes faith and therefore cannot legitimately be administered to infants.