Cited in sermons
Gordon Clark
103 sermons · All people cited
2LCF Chapter 4 - Of Creation
The doctrine of creation, as confessed in chapter four of the 1689 London Baptist Confession of Faith, encompasses far more than the sheer scale of the cosmos — it demands precise theological definition on every point from the time and agent of creation to its purpose and result. This study works through three sections of the chapter: the overview of creation (paragraphs on creation ex nihilo, the triune authorship, divine purpose, the full extent of all things visible and invisible, the literal six-day duration, and the verdict 'all very good'), the apex of creation (the constitution, identity, and integrity of man made in God's image in knowledge, righteousness, and true holiness), and the fulcrum of creation (the covenant of works in the garden as the hinge upon which God's redemptive purpose to save sinners by Christ Jesus turns). Creation is neither an emanation nor a reshaping of pre-existent matter, but a free act of the triune God out of nothing, ordered ultimately to the manifestation of his glory and the redemption of his elect to the praise of his glorious grace.
The Corporate Conduct of the Believer
Colossians 3:12–17 calls the church not merely to private piety but to a corporate conduct befitting those who are elect, holy, and beloved in Christ. This sermon works through the character of the new man — tender mercies, kindness, humility, meekness, long-suffering, and above all love — before turning to the three governing realities of the gathered church: the peace of Christ, the word of Christ, and the name of Christ. The peace that rules in the assembly flows from the prior vertical peace established in justification; the word of Christ must saturate the heart both in public preaching and private study; and every word and deed is to be done in concert with the nature and character of the Lord Jesus. The cumulative application is that sovereign grace is not the enemy of ethical seriousness but its very foundation and motive.
Divine Impassibility (2LCF 2.1)
Divine impassibility — the classical Christian teaching that God does not undergo inner emotional changes of state, whether from without by his creatures or from within by himself — is the subject of this exposition of 2nd London Baptist Confession chapter 2, paragraph 1. The confession's phrase 'without passions' is shown to be an entailment of divine immutability, simplicity, and aseity: a God who could be moved, excited, or disturbed would be neither most absolute nor self-sufficient. Biblical texts establishing divine immutability ground the argument, while the phenomenon of anthropopathism in Scripture (God 'grieved in his heart,' God 'crying out like a woman in labor') is explained through the category of revelatory condescension — God lisping, as it were, to finite creatures — not as evidence of genuine emotional change in the divine being. The doctrine is shown to yield concrete pastoral fruit: it protects the uniqueness of the incarnation, grounds the believer's comfort in a God who is most loving without ebb or flow, and fuels doxology.
The Good Fight of Faith
First Timothy 6:11–12 sets a man of God in sharp contrast to the false teachers Paul has just condemned: where they pursue comfort, ease, and financial gain, Timothy is commanded to flee, follow, fight, and hold fast. The sermon works through four imperatives — a necessary flight from wickedness, a righteous pursuit of six virtues, a good fight waged as both soldier and athlete, and a steadfast grip on the eternal life God has effectually given. The passage drives home that perseverance in the Christian life demands active, disciplined, Spirit-dependent effort, not passive coasting, and that the same effectual call that conquered Paul conquers every believer, however quiet their conversion.
The Indictment of False Teachers
False teachers are identified in 1 Timothy 6:3–5 not only by their departure from apostolic doctrine but by the character it produces: pride, ignorance, an obsessive craving for controversy, and a materialistic motivation that treats religion as a revenue stream. The sermon argues that what a man believes concerning God inevitably shapes how he lives under God, so that heterodoxy and ungodliness are inseparable fruits of the same root. The congregation is called to cultivate discernment through saturation in Scripture and confessional theology, so that the orthodox may recognize and withdraw from ravenous wolves before damage is done to Christ's flock.
The Lord's Concern for Widows, Part 1
The fifth commandment's requirement to honor parents grounds the Apostle Paul's instruction in 1 Timothy 5:3–8 that widows who are 'really widows' — left alone, without family, trusting in God — be financially supported first by their believing children and grandchildren, and only then by the church. The word 'honor' in verse 3 carries the same material force it bears in verse 17, meaning tangible provision of food, clothing, and shelter, not mere esteem. God's covenantal concern for the defenseless widow runs from Deuteronomy through the Gospels, establishing that care for widows is an expression of genuine piety, not an optional act of charity. The sermon presses the sobering warning of verse 8: to neglect one's widowed mother or grandmother is not merely a lapse in duty but a denial of the Christian faith itself, placing the professing believer below the standard even pagans maintain.
From Alienation to Reconciliation
Colossians 1:21–22 sets the alienation and enmity of sinners against the sovereign, monergistic reconciliation God effects through the incarnate death of His Son. The sermon moves through three aspects of the Colossian believers' transformation: their previous state as those alienated from God, hostile in mind, and outwardly manifesting wicked works; their present status as those God has reconciled through the physical, substitutionary death of Christ; and their future blessedness as those being presented holy, blameless, and above reproach — a goal that is the consequence of reconciliation, never its cause. Communion is the occasion for this exposition, pressing believers to remember the depth of the grace that drew them out of enmity and into fellowship with God.
The Conduct of the Good Minister, Part 1
What marks a minister as truly 'good' in the sight of God? Expounding 1 Timothy 4:6–11, this sermon argues that ministerial faithfulness is defined not by popularity, giftedness, or leadership skill, but by the diligent instruction of the congregation in sound doctrine — the words of faith and good teaching. The pursuit of godliness, understood as rigorous training for the unhindered service of God, surpasses all bodily discipline because it carries promise for both the present life and the age to come. The sermon concludes by addressing the contested phrase 'Savior of all men' in verse 10, rejecting universalism and unlimited atonement in favour of a reading grounded in God's common grace and providential preservation, with special and saving grace belonging distinctively to those who believe.
The Murder of the Preborn, Part 1
Exodus 21:22–25 provides the case-law context for examining what Scripture teaches about the sanctity of human life, the personhood of the preborn, and the biblical prohibition against abortion. The sermon grounds the argument against abortion in the imago Dei — man is not merely made in God's image but is the image of God, a dignity that extends from conception through old age and that no civil court or medical consensus can override. The preborn child is demonstrated to be a full human person through the consistent testimony of Genesis, the Psalms, the Prophets, and the New Testament, while the Lex Talionis of Exodus 21 establishes that taking the life of a child in the womb carries the full capital sanction reserved for murder. Hearers are called to understand, articulate, and act upon this biblical truth — in their prayer closets, at the ballot box, and in their own personal holiness.
The Murder of the Preborn, Part 2
Exodus 21:22–25 grounds a biblical answer to the hardest objections raised against the prohibition of abortion. The sermon establishes that Scripture recognises exactly three instances of lawful killing — self-defense, just and necessary war, and capital punishment — and demonstrates that abortion satisfies none of them. The death penalty, far from contradicting the sanctity of life, is its strongest legal expression, grounded in the imago Dei of Genesis 9:6 and confirmed for the new covenant era by Romans 13:1–4. The church's response to abortion requires preaching the law of God without apology, loving neighbours through practical compassion, and declaring the gospel of the Lord Jesus Christ as the only remedy for guilt.
Colossians 1:9-14
Paul's intercessory prayer in Colossians 1:9–14 sets the pattern for how believers ought to pray for one another: not merely for temporal relief, but for a life that walks worthy of the Lord and fully pleases Him. The sermon works through four participles that Paul uses to describe that worthy walk — fruitfulness in good works, growth in the knowledge of God, strength for patient endurance, and thankfulness — showing these as a unified package rather than a menu of options. The closing verses of the passage (vv. 12–14) then ground that thankfulness in three cosmic realities: qualification for the inheritance of the saints, deliverance from the dominion of darkness, and transfer into the kingdom of Christ, all secured by redemption through His blood.
The Incarnation, Ascension, and Triumph of Christ
Revelation 12 sets before the church a cosmic drama: the incarnate Son of God, born into a world where the dragon stood ready to devour him, ascends to the throne of God Most High and casts Satan out of heaven. The decisive act securing this victory — and silencing the accuser of the brethren — is the blood of the Lamb shed at Calvary. The same triumph that expels the devil from heaven intensifies his rage against the church on earth, so that the suffering of believers is not a sign of Satan's victory but of the saints' participation in Christ's cross. The sermon calls the church to persevere in the wilderness of this age, armed with the knowledge that the foe has been defeated and the messianic King reigns at the right hand of God.
Women, the Word, and the Ministry
First Timothy 2:11–15 sets out Paul's prohibition against women teaching or exercising authority over men in the gathered church, grounding the rule not in first-century Ephesian culture but in the creation order of Genesis 2 and the fall of Genesis 3. The sermon works through three movements: Paul's exhortation that women receive the Word in submission, his double prohibition against women teaching men or holding authority over them, and his appeal to Adam's prior formation and Eve's deception as the theological rationale. Complementarian church governance is shown to be neither novel nor culturally conditioned but the normative, historically consistent pattern binding on every local church in every age. The closing treatment of verse 15 presents both the 'preservation in domestic faithfulness' reading and the 'messianic childbearing' interpretation, with the preacher siding with the latter.
The Emancipating King
John 8:31–36 confronts two realities simultaneously: the totality of human bondage to sin and the sufficiency of Christ as the sole emancipating King. The sermon expounds five headings — the evidence of true discipleship, its blessing, the false assessment of unbelief, the divine assessment of unbelief, and the divine sovereignty in conquering unbelief — demonstrating that abiding in Christ's word is the evidence, not the cause, of regenerate discipleship. The liberation Christ brings is not social or political but forensic and spiritual: freedom from sin's guilt, power, and condemnation, purchased on Calvary and applied by sovereign grace alone. Hearers are called to know the truth, rejoice in it as the only lasting joy, and rest in the emancipating King rather than in any self-assessed freedom of will.
The Blessed Yoke of Discipleship
Matthew 11:29–30 presents the 'blessed yoke of discipleship' — the claim that coming to Christ in justification is inseparable from taking up His yoke in sanctification. The sermon moves through three considerations: the command to submit to Christ's rule, the demand to learn from Christ as both teacher and lesson, and the description of discipleship as a yoke that is easy and a burden that is light compared to the bondage of sin and Pharisaic legalism. Antinomianism is directly refuted: the grace that justifies is the grace that sanctifies, and the law of God in the hand of Christ remains the believer's rule of life. The hearer is pressed to either believe on the meek and lowly Christ for rest, or continue in the hard and heavy way of sin.
Christ Our Peace
Ephesians 2:11–22 sets the Gentiles' former condition — Christless, hopeless, and without God — against their present status as full members of the one new covenant community purchased by Christ's blood. The sermon argues that Christ himself is peace, that he makes peace by abolishing the ceremonial law and reconciling Jew and Gentile to God through the cross, and that he preaches peace through the proclamation of the gospel. Gentile believers are now fellow citizens with the saints and members of the household of God, being built together as a dwelling place of the Spirit, and this corporate solidarity must be prized alongside the individual salvation it encompasses.
Colossians 4:2-6
Colossians 4:2–6 closes Paul's extended section on the conduct of the new man in Christ by addressing two inseparable responsibilities: how believers are to speak to God in prayer, and how they are to speak to unbelievers in witness. Four elements of effective prayer are drawn from verse 2 — persistence, vigilance, thanksgiving, and petition — each grounded in the broader Pauline teaching on prayer across the epistles. The sermon then treats faithful witness in terms of conduct (walking in wisdom toward outsiders, redeeming the time) and conversation (speech that is gracious and winsome), calling believers to understand that godly character and well-ordered speech are the ordinary means by which the gospel reaches the world.
The Bible and Abortion, Part 1
What does Scripture say about abortion, and does it offer a coherent case for the sanctity of unborn life? This sermon works through three interlocking biblical arguments: the sanctity of human life grounded in the imago Dei, the established personhood of the pre-born throughout both Testaments, and the specific prohibition against abortion implied in the case law of Exodus 21:22–25. The lex talionis applied to accidental premature birth demonstrates that God holds the life of the unborn equal in worth to the life of the mother, making intentional abortion a violation of the sixth commandment. The sermon closes by insisting that the only remedy for the guilt of a murderous culture is the gospel of Jesus Christ, who is a real Savior for real sinners.
Capital Punishment, Part 1
Capital punishment is not a relic of Mosaic legislation but a moral mandate rooted in the Noahic Covenant and reaffirmed in the New Testament. Beginning in Genesis 9:6 and tracing through Romans 13:1-4, this study argues that God has delegated the sword of retributive justice exclusively to the civil magistrate — not to private individuals — as his ordained minister of wrath in history. The biblical theology presented here distinguishes three lawful forms of killing (self-defense, just war, and capital punishment), locates the theological ground of the death penalty in the imago Dei, and counters the common claim that the death penalty was abrogated with the Mosaic economy. The listener is called to submit to governing authorities as God's appointed agents and to understand retributive justice as the proper frame for capital punishment rather than rehabilitation or deterrence.
John 1:12-13
What is saving faith, and how does it relate to knowledge, truth, and the new birth? Expounding John 1:12–13, this study argues that saving faith is not a leap into uncertainty, a vague encounter with a divine person, or something greater than opinion but less than knowledge — it is genuine knowledge of revealed truth, specifically the propositional truths of Holy Scripture concerning Jesus Christ. The study establishes four foundational principles: regeneration must precede faith, truth is the instrumental cause and object of faith, Jesus Christ is the central content of that truth, and faith ordinarily comes through the preaching of the word.
The Corporate Conduct of the Believer
Colossians 3:15–17 sets out three governing marks of the believer's corporate life in the church: the peace of Christ ruling as referee over all relationships, the Word of Christ dwelling richly as the church's food and curriculum, and every act done in the name of Christ to the Father's glory. The sermon insists that these marks flow not from moral effort but from the gospel itself — from justification by faith, which produces peace with God that must then govern peace among God's people. Believers are exhorted to be gluttons for Scripture, to sing doctrinally sound psalms and hymns that are God-exalting rather than self-centered, and to cultivate gratitude as a constant recognition that all goodness is grace.
True Doctrine, Proper Conduct Part 2
Colossians 3:12–14 calls believers to put on the virtues that characterize the new man in Christ — not as a program of moral self-improvement, but as the necessary outflow of sovereign election, regeneration, and union with Christ. This sermon works through three things concerning the new man: his identity as the elect, holy, and beloved of God; his character as defined by five virtues (tender mercies, kindness, humility, meekness, and longsuffering) expressed in community through forbearance and forgiveness; and his supreme obligation, which is love — the bond that gives luster and coherence to all the other graces. The controlling argument is that conformity to Christ begins not with behavioral resolve but with fixing the mind on Christ seated at the right hand of God, so that mortification of sin and putting on of virtue follow as fruit of knowing him.
The Baptisms of Jesus Christ
The baptism of Jesus in Matthew 3 and his self-description of an impending 'baptism' in Matthew 20 are not merely biographical episodes — together they map directly onto the two elements every sinner requires for justification before God. Christ's water baptism inaugurates his active obedience, his public commitment to fulfill all righteousness in the place of his people; his baptism unto death at Calvary discharges the passive obedience that satisfies the wrath of God due to sinners. The sermon shows that the believer's baptism is therefore a means of grace that proclaims both the imputed righteousness of Christ and his substitutionary curse-bearing, and concludes with a direct call to trust the only Savior who is sufficient for real sinners.
The 3rd Petition: God's Will, Part 2
The third petition of the Lord's Prayer — 'Thy will be done on earth as it is in heaven' — carries implications far beyond personal piety, extending to the doctrine, worship, and practice of the visible church and to the ordering of society itself. This sermon works through what it means to pray this petition with reference to the church: that pure doctrine would be prized, that worship would be regulated by God's own revealed standard rather than human preference, and that the Spirit-filled life described in Ephesians 5 and 1 Thessalonians 5 would characterise the gathered people of God. The sermon closes by pressing the individual Christian to acknowledge the perversity of the fallen will and the utter necessity of divine enablement — for neither church nor society nor the believer himself can comply with this petition's demands apart from God's grace.
The Supremacy of Christ
Hebrews 1:1–3 presents seven interlocking evidences for the supremacy of Christ over the prophets: he is heir of all things, creator of all things, the brightness of God's glory, the express image of God's person, sovereign upholder of all creation, the once-for-all purger of sin, and the exalted King seated at the right hand of the Majesty on high. The sermon traces each claim through supporting texts in John, Colossians, 2 Corinthians, Acts, and Hebrews 7, demonstrating that Christ's superiority does not render the Old Testament void but rather fulfils it in his threefold office of prophet, priest, and king. Delivered as preparation for the Lord's Supper, the message calls believers to feed upon the glory of Christ at the table and urges unbelievers to look to him alone for mercy.
The Christian Doctrine of the Trinity
The Christian doctrine of the Trinity — one God eternally subsisting in three distinct persons, Father, Son, and Holy Spirit — is defined, defended against historic and contemporary errors, and displayed across the whole of Scripture. The sermon works through three movements: first defining the doctrine precisely (one in essence, three in person), then defending it against polytheism, Arianism, and modalism, and finally displaying its pervasive witness throughout both Testaments. The doctrine is shown to be not a cold theological abstraction but the very foundation of salvation, worship, and the believer's communion with the triune God.
The Seventh Commandment, Part 2
Matthew 5:31–32 sits within Jesus' exposition of the Seventh Commandment, where He corrects not the Mosaic legislation of Deuteronomy 24 but the Pharisaic distortion of it that permitted divorce for virtually any cause. The sermon argues that Jesus' exception clause — 'except for porneia' — establishes sexual immorality as the one lawful ground for divorce, and that the final clause of verse 32 ('whoever marries a divorced woman commits adultery') must be read as applying only to unlawfully divorced women, not as a universal prohibition on all remarriage after any divorce. Deuteronomy 24:1–4 is examined at length to demonstrate that remarriage after a lawful divorce was never treated as adultery under the Mosaic economy — a point confirmed by the death penalty for adultery in Leviticus 20 and Deuteronomy 22. The sermon closes with pastoral implications: upholding the sanctity of marriage as a creation ordinance, extending genuine gospel mercy to those who have sinned or been sinned against in divorce, and calling God's people to fidelity that surpasses the world's standards.
From Alienation to Reconciliation
Colossians 1:21–23 sets before the believer a movement from total alienation to gracious reconciliation, and Paul's logic demands that the Lord's Supper be received as a celebration of divine achievement rather than human performance. The sermon examines three realities in the text: the previous state of the Colossians as alienated enemies engaged in wicked works, their present status as those whom God has reconciled through the physical death of Christ, and the future blessedness to which God is bringing them — holy, blameless, and above reproach in his sight. Because reconciliation flows from sovereign election and not from foreseen faith, all glory belongs to God, and the table is rightly approached with awe and worship rather than self-congratulation.
Blessed Are the Peacemakers
What does it mean to be a peacemaker, and where does such a disposition come from? This exposition of Matthew 5:9 argues that the peacemaker's beatitude is not a call to passive conflict-avoidance but a supernaturally implanted disposition — rooted in justification by faith alone and sourced in the triune God — that actively pursues reconciliation in every sphere of life. The sermon traces Christ's person and cross-work through Ephesians 2 and Colossians 1 to show that peace with God through the blood of Christ is the necessary foundation for all horizontal peacemaking. Hearers are called to self-examination, to learn the discipline of silence and humility, and to carry the gospel of peace to those still at enmity with God.
Walk in the Spirit
Galatians 5:16–18 presents both a command and a doctrine: walk in the Spirit, and understand why that walk is a struggle. The sermon defines walking in the Spirit not as a mystical or charismatic experience but as Spirit-directed conduct expressed in love, light, and wisdom — drawing on Ephesians 5 to fill out what Paul means. The second half of the sermon treats the doctrine of remaining corruption, distinguishing it carefully from reigning sin, and shows from Romans 7 and the 1689 London Baptist Confession that the ongoing flesh-Spirit conflict in the believer is both inevitable and, rightly understood, an evidence of genuine faith. Hearers are called to mortify remaining sin by the Spirit's power, to cast themselves afresh on Christ's blood when they fall, and to examine honestly whether their sin is remaining corruption or the reigning corruption of an unbeliever.