Cited in sermons
Wayne Grudem
5 sermons · All people cited
Ask FGBC #14: How do we connect modern day Israel to Old & New Covenant Promises?
How should Christians understand the modern state of Israel, the Abrahamic and Davidic covenants, and the land promises in light of the New Testament? This Q&A exchange argues that the church is not a replacement for Israel but is the eschatological Israel of Old Testament prophecy — one people of God, Jew and Gentile together, united in Christ. Dispensationalism's two-peoples-of-God framework is evaluated and rejected on hermeneutical grounds, with Romans 11, the Davidic covenant, and the land promise examined in turn. The conversation broadens into the necessity of reading Scripture canonically and horizontally, the value of confessionalism, and the danger of allowing political rhetoric to distort biblical interpretation.
2LCF Chapter 2 - Of God and of the Holy Trinity, Part 3
The doctrine of the Trinity is not a mathematical formula but a carefully defined confession of one divine being eternally subsisting as three distinct persons — Father, Son, and Holy Spirit. This session works through 1689 London Baptist Confession of Faith chapter 2, paragraph 3, examining the unity and equality of the persons, their distinction by eternal relations of origin, and the contemporary crisis caused by the abandonment of eternal generation. The denial of threeness is as heretical as the denial of oneness, and a recovery of Nicene Trinitarianism is essential not only for theological orthodoxy but for the health of the soul and the vitality of corporate worship.
2LCF Chapter 27 - Of the Communion of Saints
What does it mean for believers to share communion with one another, and on what foundation does that communion rest? Working through 2LCF Chapter 27, paragraphs 1 and 2, this study establishes that the communion of the saints flows necessarily from the believer's union with Christ: because every saint is vitally joined to the same head, they are thereby joined to one another. The chapter's two qualifications — that union with Christ does not divinize the believer, and that spiritual communion does not abolish private property — guard the doctrine against historic errors ranging from pantheism to Anabaptist collectivism. The practical weight falls on concrete duties: faithful attendance at corporate worship, private mutual edification, material relief of the needy, and a willingness to extend fellowship beyond one's own congregation to all who call on the name of Christ.
The Privileges of Christ's Church
1 Peter 2:9 presents the church with a fourfold corporate identity — chosen generation, royal priesthood, holy nation, special people — rooted in what God originally purposed for Israel at Sinai and fulfilled in Christ. This sermon traces that identity from Exodus 19 through the failure of Old Covenant Israel, to its consummation in Christ who, by his obedience, death, and resurrection, purchased these privileges for his church. The God-centered function of this identity is the proclamation of God's excellencies, which demands a gospel rightly understood as centered on the doing, dying, and rising of Jesus Christ. Believers are called to take up the corporate privileges of access to God, prayer, praise, and the knowledge of God with the seriousness these mercies deserve.
Suffering and Our Substitute
Christians are called not merely to accept suffering as inevitable but to embrace it joyfully, after the pattern of Christ, who endured reviling and unjust punishment without retaliation. This sermon works through 1 Peter 2:21–24 under three headings — the calling to suffer, Christ as exemplar, and his penal substitution — drawing heavily on Isaiah 53 and Old Testament typology to establish that substitutionary atonement is the doctrinal foundation of Christian endurance. The doctrine of penal substitution — that God the Son bore in his own body the punishment due to guilty sinners — is defended as the irreducible center of the gospel, without which there is no comfort for the guilty and no hope for the dying. Hearers are called to make Christ's substitutionary work chief in their affections and to follow his non-retaliatory example in the face of suffering and provocation.