2,065 sermons · All speakers
The Lord Who Treads the Waves
John 6:16–21 records the fifth of the seven signs in John's Gospel: Jesus walking on the Sea of Galilee toward his storm-tossed disciples. The sermon works through two movements — the disciples' vulnerability in the storm and the Savior's sovereign approach across the water — to establish that Jesus, by treading the waves, enacts what the Old Testament attributes exclusively to Yahweh (Job 9:8; Psalm 77:19; Isaiah 43:16), thereby demonstrating his consubstantiality with the Father and his lordship over the natural order. The divine self-disclosure 'I am' (ego eimi), voiced both here and at key junctures throughout John's Gospel, is shown to be Jesus' deliberate appropriation of the covenant name revealed to Moses in Exodus 3:14. The sermon closes by pressing the theological remedy for the fear that afflicts God's people: a right knowledge of Christ as the great I AM displaces anxiety about trials, persecutions, and earthly circumstances.
The Gracious Purpose of the Father, Part 2
Ephesians 1:5–6 presents predestination not as cold metaphysical fate but as an act of divine love, wherein God in love predetermined his elect unto adoption as sons by Jesus Christ, according to the good pleasure of his own will and not any foreseen merit in the creature. The sermon works through the motive of predestination (the love of God), the means (adoption as sons by Christ, grounded in the covenant of redemption), and the goal (the praise of the glory of God's grace), drawing extensively on parallel Pauline and Johannine texts. Against both Arminian and Pelagian objections, the preacher demonstrates that predestination to adoption is precisely what makes Christian praise coherent — the creature contributes nothing, and God receives all glory. Believers are called to live out their adopted status by walking in love, light, and wisdom as members of the household of God.
The 7th Commandment, Part 1
The Seventh Commandment — 'You shall not commit adultery' (Exodus 20:14) — prohibits not only the specific act of adultery but subsumes all sexual sins under its scope, while positively requiring chastity and the promotion of righteous sexual ethics. This exposition establishes the basis of the commandment in the creational purpose of marriage (Genesis 2), the function of God's law as a revelation of his character, and the severe sanctions — capital punishment in Israel, present social consequences, and the final judgment of God — attached to its violation. The sermon then works through the prohibited acts: adultery, fornication, incest, rape (with careful exegesis of the contested cases in Deuteronomy 22), homosexuality, bestiality, unlawful divorce (tracing the lawful grounds of porneia and desertion through Deuteronomy 24, Matthew 19, and 1 Corinthians 7), and immodesty. Throughout, the law's severity is balanced by the gospel: 'such were some of you, but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus.'
Live Stream - March 20, 2022
John 6:1-15 presents the feeding of the five thousand as a sign that discloses the identity and authority of Jesus Christ. This exposition traces the theological architecture John builds around the miracle: a new exodus set against the backdrop of Passover, Jesus as the sovereign provider who surpasses Moses, and the compassion of one who not only wills to meet human need but possesses the omnipotence to do so. The sermon draws a sharp contrast between the crowd's desire to seize a temporal, political messiah and Christ's mission in his first advent to deliver sinners from spiritual bondage, calling hearers to seek the Bread of Life who alone gives everlasting life.
The Feeding of the Five Thousand
John 6:1–15 presents the feeding of the five thousand as a sign — a theological event designed to reveal who Jesus is, not merely a remarkable act of provision. The miracle is set against the backdrop of the Passover and the Mosaic exodus, inviting comparison between the manna in the wilderness and Jesus as the living bread come down from heaven. The crowd's response — declaring him the prophet of Deuteronomy 18 and then attempting to seize him as a political king — exposes the persistent confusion between a physical, temporal messianic expectation and the spiritual, eternal salvation Christ actually came to accomplish. The sermon calls hearers to see in the bread and fish the One who supplies all things abundantly, who has both the compassion and the omnipotence to save every sinner who comes to him in faith.
The Gracious Purpose of the Father
Ephesians 1:3–6 opens with what the Apostle Paul calls a 'barakah' — a formal blessing of God followed by specific reasons for that praise. This sermon expounds the Father's role in the covenant of redemption: His sovereign, unconditional election of sinners in Christ before the foundation of the world, and His predestinating purpose that those chosen would be made holy and blameless. Election is the cause, not the consequence, of faith and repentance — sinners dead in trespasses and sins are chosen not because of foreseen merit but according to the good pleasure of God's will alone. The sermon calls believers to respond to the doctrine of election not with defensive polemic but with the doxological posture Paul himself models: praise, blessing, and adoration to God Most High.
The 6th Command, Part 2
The sixth commandment's prohibition against murder extends far beyond the physical act of killing to encompass the internal disposition of the heart — unwarranted anger, bitterness, and character assassination. Drawing from Exodus 20:13, Matthew 5:21-26, Leviticus 19:17-18, and the Westminster Larger Catechism, this study traces the biblical distinctions between murder and lawful homicide (capital punishment, just war, and self-defense), demonstrates that all human beings at every stage of life bear the image of God and therefore possess inviolable dignity, and applies the commandment's positive duty to preserve life. Hearers are called to deal faithfully with relational sin rather than harbor grudges, to resist the culture of abortion and euthanasia as violations of the image of God, and to understand the civil use, pedagogical use, and normative use of this commandment.
The Introduction to Ephesians
Ephesians 1:1–2 introduces one of the richest doctrinal letters in the New Testament canon, and this sermon surveys the authorship, historical context, and theological purpose of the epistle before examining Paul's greeting to the saints. The apostle's self-identification as one sent by Christ 'by the will of God' grounds his authority not in self-appointment but in sovereign divine commission, while his description of the recipients as 'saints' and 'faithful in Christ Jesus' defines sainthood in purely biblical terms — all who are justified by grace alone through faith alone in Christ alone. The sermon traces Paul's founding ministry in Ephesus through Acts 18–19, showing how the gospel's triumph over witchcraft, idolatry, and the cult of Diana provides the backdrop for the letter's emphasis on Christ's supremacy over all powers. The epistle is previewed as a two-part structure — doctrinal foundation (chapters 1–3) followed by practical application (chapters 4–6) — aimed at grounding believers in both the indicatives and imperatives of redemption.
The Rejection of the Son
John 5:41–47 records Christ's closing rebuke to the Jewish religious leaders who rejected Him despite the testimony of John the Baptist, His works, the Father, and the Scriptures. The sermon expounds two principal charges Jesus levels against His opponents: their refusal to receive the honor that comes from God alone, and their complete absence of love for God — demonstrated precisely by their rejection of the One the Father sent. Working through the accusation by Moses in verses 45–47, the exposition shows that to reject Christ is simultaneously to reject Moses, to reject the Father, and to worship an idol in place of the living God. The sermon closes with a call to receive Christ by faith, in whom alone eternal life is found.
Live Stream - March 13, 2022
John 5:41–47 presents Jesus in direct confrontation with the religious leaders of Israel, closing a sustained legal defense of his equality with the Father. This exposition works through two movements: the rejection of the Son by those who lack both love for God and love for the glory he alone can give, and the accusation that Moses himself stands against those who profess loyalty to his writings while refusing the one of whom he wrote. The sermon presses the theological reality that rejection of Christ is simultaneously a rejection of the Father who sent him, a rejection of the Scriptures that testify of him, and a manifestation of pride that seeks the honor of men over the honor of God. Hearers are called to receive Christ by faith, for it is only in believing on the Son that one has the Father and life everlasting.
Chapter 9 - Of Free Will
What does it mean that human beings have 'free will'? This confession-study exposition of 1689 London Baptist Confession chapter 9 argues that free will is real but always conditioned by the moral state of the heart — whether man is in original innocency, post-lapsarian sin, the state of grace, or the state of glory. The fourfold framework drawn from the Confession exposes the Pelagian and Arminian error of treating free will as unqualified and neutral, while grounding the sinner's inability and the believer's renewal entirely in sovereign, monergistic grace. The study closes with the pastoral application that even the believer's ongoing corruption is no surprise, and that the state of glory — not the present age — is where the will is at last perfectly and immutably free to good alone.
The 6th Commandment -
Exodus 20:13 — 'You shall not murder' — is one of the briefest commands in the Decalogue, yet it carries profound theological and legal weight. This expository Bible study examines the precise Hebrew terminology that distinguishes murder from other forms of killing, establishes the internal disposition (hatred, unrighteous anger, character assassination) as equally condemned by the sixth commandment alongside the external act, and then surveys three exceptions to the prohibition: capital punishment, just war, and self-defense. Each exception is grounded in both Old and New Testament texts, with sustained attention to the Noahic Covenant, Romans 13, and Exodus 22, demonstrating that the civil magistrate's sword is a God-ordained instrument of justice rather than a violation of the commandment.
The Denial of the Resurrection
Matthew 28:11–15 records the fabrication of the lie that Christ's disciples stole his body — the original counter-narrative to the resurrection. This sermon exposes the willful unbelief of the Jewish religious leaders, tracing their conspiracy as one episode in a sustained, devil-driven war against the truth of the gospel. The implausibility of the theft narrative is examined on apologetic grounds, and the sermon closes by contrasting the Counter Great Commission of bribe-funded deception with the Great Commission of Christ's abiding-presence-powered truth.
The Witnesses for the Defense
In John 5:31–40, Jesus faces charges of blasphemy and Sabbath-breaking and responds not by deflecting but by calling four corroborating witnesses to establish his consubstantiality with the Father: John the Baptist, his own works, the Father's testimony, and the Scriptures themselves. The sermon traces each witness in turn, showing that Christ's equality with God is not a later theological invention but the central claim of his own ministry, attested by every strand of divine revelation. The passage culminates in a sobering indictment: those who search the Scriptures seeking eternal life while refusing to come to Christ have missed the entire point of revelation, for Christ is the telos of all Scripture. Hearers are called to reckon with the gravity of sin and to come to Christ by grace through faith as the only ground of everlasting life.
The 5th Commandment
Exodus 20:12, the fifth commandment to honor father and mother, stands as the first commandment of the second table of the law and governs the entire structure of human authority relations — in the family, the church, the workplace, and the civil commonwealth. The command's scope extends beyond parent-child dynamics to all lawful superior-inferior relationships, a point the Westminster Larger Catechism makes explicit. The sermon traces the commandment's explanation, scope, and sanctions through the Old Testament case laws, the prophets, and the New Testament vice lists, before treating the covenant promise of longevity as a general principle of divine providence rather than an unconditional guarantee. The application presses parents to discipline their children by word and rod, warns of the social consequences of failing to do so, and qualifies submission to authority where superiors command sin.
The Confidence of the Believer
Micah 7 opens with a prophet's anguished cry — 'Woe is me' — over the collapse of covenant faithfulness in Israel: corrupt leadership, broken families, and the absence of godly community. The sermon works through three movements in the chapter: Micah's lamentation over the state of the covenant people (vv. 1–6), his counsel to the faithful remnant to look to God and trust his promises (vv. 7–13), and his petitions and doxology to the God who pardons iniquity, subdues sin, and casts all transgressions into the depths of the sea (vv. 14–20). The central corrective the prophet offers is the same one the just have always lived by: not optimism, not realism, but faith in the sovereign God of the covenant, whose compassions are new each morning and whose purposes for his remnant cannot be frustrated.
The Refuge for God's People
Psalm 46 sets the people of God in the midst of cosmic and political chaos and calls them to find their sole refuge in the Lord of hosts. This exposition works through four movements in the psalm — the assurance of God's presence, the demonstration of his power over creation and the nations, the invitation to rehearse his past works in redemptive history, and the command to be still and know that he is God. The sermon argues that Reformed Christians who rightly confess God's sovereignty in salvation must equally rest in that sovereignty under tyranny, pandemic, and war. The chief application is that the church must know God — his perfections, his names, his covenant fidelity — because it is the knowledge of God, not practical principles, that steadies the soul and fuels missionary confidence in the darkest of times.
Clip: The Hyper-Calvinism Lie
Peter's Pentecost sermon in Acts 2 simultaneously affirms God's comprehensive sovereignty over the crucifixion and demands personal repentance from those who crucified Christ. Hyper-Calvinism distorts both truths by collapsing human responsibility into divine decree, leaving sinners with no reason to repent. The sermon argues that Scripture holds divine sovereignty and human accountability together without theodicy or apology, and calls every hearer to repent and believe the gospel.
Live Stream - Feb 20, 2022
John 5:27–30 records Christ's declaration that the Father has given him authority to execute judgment over all mankind — a claim that directly answers the charge of the Jewish authorities that he made himself equal with God. This sermon expounds the promise of Christ's authority at the general resurrection, arguing that the divine prerogatives of giving life and executing final judgment establish Christ's consubstantiality with the Father. The general judgment divides all humanity into two categories: those washed in Christ's blood and clothed in his righteousness who rise to life, and those who have rejected him who rise to condemnation. Hearers are called to flee to Christ now, trusting that he saves to the uttermost all who draw near to God through him, and to long with confidence — and even with the imprecatory prayers of the psalms — for the day when God will vindicate his people and right every wrong.
The Prophet's Faith in a Time of Distress
Habakkuk 3 presents the prophet's response to the announced Babylonian invasion of Judah: not despair, but a structured movement from fearful petition through deliberate theological remembrance to confident refuge in God. The sermon traces three movements in the psalm — petition, remembrance of God's acts in redemptive history, and refuge — arguing that a perplexed faith steadies itself not by self-reflection but by rehearsing who God is and what He has done. The doctrine of justification by faith (Habakkuk 2:4), appropriated in the New Testament, is shown here in its practical dimension: the just do not merely begin by faith but continue to live and persevere by it through every extremity. The congregation is called to imitate the prophet by building their own 'collage' of God's mighty works in Scripture, thereby finding rest, joy, and stability in God alone when earthly supports fail.
The Consubstantiality of the Son, Part 3
John 5:27–30 presents the Son of God claiming the divine prerogatives of life-giving and universal judgment as proof of His consubstantiality with the Father — the same divine nature, not a derivative or lesser deity. The sermon works through the distinction between the present spiritual resurrection of verse 25 and the future general resurrection of all mankind in verses 28–29, establishing that the 'good' who rise to life are those justified by faith alone, whose works are the fruit and evidence of that faith rather than its ground. Christ's declaration in verse 30 — 'I can of myself do nothing' — is shown to be not a confession of subordination but an assertion of the unity of the divine will across the three persons. Hearers are called either to take refuge in Christ's blood and righteousness before the day of judgment, or, if already believing, to long with biblical legitimacy for the coming of the just Judge who will vindicate His church and right every wrong.
Live Stream - Feb 13, 2022
John 5:24–30 presents Jesus responding to the charge of making himself equal with God — not by retreating from it, but by asserting it through two divine prerogatives: authority over life and authority over judgment. The sermon argues that eternal generation is the rationale behind these divine functions: because the Father has communicated the one undivided divine essence to the Son from all eternity, the Son possesses the same will, power, and nature as the Father. Justification by faith alone stands at the center of the practical application — the dead hear the voice of the Son of God, pass from death to life, and escape condemnation not by works but by believing on him who sent Christ.
2LBC Chapter 8 - Christ the Mediator
Christ the Mediator, as confessed in chapter 8 of the 1689 London Baptist Confession of Faith, is examined through Hebrews 10 and supporting Scripture, tracing the pre-temporal appointment of the Son in the covenant of redemption, his hypostatic union, his anointing for the mediatorial office, and the execution of his saving work. The confession's account of Christ's perfect obedience, sacrificial death, and resurrection is shown to satisfy divine justice, procure reconciliation, and secure an everlasting inheritance for all the Father has given him. Particular attention is given to the retrospective communication of Christ's redemptive benefit to elect saints under the old covenant, demonstrating that salvation has always been by grace through faith in Christ alone. The study exhorts believers to find stability, comfort, and assurance in a precise knowledge of who Christ is and what he has accomplished.
The Wisdom of Little Things
Proverbs 30:24–28 presents four creatures — ants, conies, locusts, and a spider or lizard — each marked by inherent weakness yet possessing a compensatory wisdom that enables them to thrive. Expounding Agur's numerical proverb, this sermon draws out four corresponding virtues for the people of God: industry in preparation, caution before danger, unity in cooperation, and persistence under adversity. Both temporal and spiritual dimensions of each lesson are developed — from Sabbatarian labor ethics and self-defense to readiness for the day of judgment and the endurance of the Christian race. The whole is gathered under a call to honest self-awareness: to know one's limitations, refuse indolence and complaint, and by grace overcome through wisdom.
The Consubstantiality of the Son, Part 2
John 5:24–30 presents Jesus responding to the Jewish charge that he made himself equal with God — not by retreating, but by affirming it through two divine functions: authority over life and authority over judgment. This sermon works through the declaration of that authority in eternal life (vv. 24–25), the rationale grounded in the eternal generation of the Son from the Father (vv. 26–27), and the promise of his authority on the final day of judgment (vv. 28–30, previewed). Central to the argument is the doctrine of consubstantiality — that the Son shares the one simple undivided divine essence with the Father from all eternity — which grounds both his power to effectually call dead sinners to life and his right to preside as judge of all the earth. The sermon calls hearers to receive Christ by faith, since only God himself can save sinners, and it is the voice of the Son of God alone that awakens the spiritually dead.
The 4th Commandment (Part 3)
The Christian Sabbath is grounded in both creation and redemption, and the New Testament establishes Sunday — the Lord's Day — as the day of corporate worship by precedent and pattern rather than by bare precept. This third installment in a study of the Fourth Commandment examines three apostolic texts (Acts 20:7, 1 Corinthians 16:1–2, Revelation 1:10) that demonstrate the early church's practice of gathering on the first day of the week, then turns to two alleged anti-Sabbatarian passages (Romans 14 and Galatians 5) to show that neither addresses the weekly Sabbath but rather deals with Jewish calendar observances and the question of justification by works. The moral principle of one day in seven set apart for God remains binding on New Covenant believers, while the positive law has lawfully shifted the day from Saturday to Sunday in light of Christ's resurrection.
Live Stream - Feb 06, 2022
John 5:16–23 presents Christ's response to the Jewish charge that he made himself equal with God — not a denial, but an unequivocal affirmation of his consubstantiality with the Father. Working through the opposition of the Jews in verses 16–18 and the Son's relation to the Father in verses 19–23, this exposition demonstrates that Christ's appeal to the Father's works, love, power over life and death, and universal judgment together establish that he possesses the same divine essence as the Father. The sermon presses this truth toward its most urgent application: to reject the Son is to have no Father, and eternal life belongs only to those who honour the Son as they honour the Father.
The Consubstantiality of the Son, Part 1
John 5:16–23 records the Jewish charge that Jesus made himself equal with God — and Christ's unequivocal affirmation of that charge. Working through verses 16–23, this sermon demonstrates that Jesus responds not by correcting a misunderstanding but by confirming, through four lines of argument, that he is consubstantial with the Father: sharing the same works, the same love, the same life-giving power, and the same sovereign rule. The stakes are ultimate — to dishonor the Son is to dishonor the Father, and to lack the Son is to lack God entirely.
The Empty Tomb and the Risen Lord
The resurrection of Jesus Christ is the crowning proof that the Father accepted the Son's atoning work as a full satisfaction for sin. Expounding Matthew 28:1–10, this sermon works through the discovery of the empty tomb — the arrival of the women, the descent of the angel, and the commission given to the first witnesses — and then the appearance of the risen Lord to those same women. The resurrection is not myth or fable but attested history, with details such as the folded burial cloth, the terrified guards, and the forthright identification of women as the primary witnesses all serving the integrity of the gospel record. The empty tomb grounds the Christian's confidence in the forgiveness of sins and the imputed righteousness of Christ, and it calls every hearer to seek the risen Lord without fear.
The 4th Commandment (Part 2)
The fourth commandment's demand for Sabbath observance does not dissolve at the close of the Old Covenant; it runs through redemptive history and finds its New Covenant expression in the Lord's Day. Working through Matthew 5, Matthew 12, and Hebrews 4, this sermon argues that Christ upheld the moral law in both doctrine and practice, that his resurrection on the first day of the week grounds the shift from Saturday to Sunday, and that Hebrews 4:9's use of 'sabbatismos' constitutes a positive, unequivocal New Testament Sabbath ordinance for the people of God. The moral principle — one day in seven set apart for worship — is trans-covenantal; only its ceremonial aspect, the specific day, is conditioned by the covenant one inhabits. Believers are called to approach the Lord's Day not as a burden but as a gift that functions as a weekly foretaste and down payment of the eternal rest secured by Christ's finished work.