58 sermons · All speakers
Genesis 11:27 - 12:20
Genesis 11:27–12:20 introduces the call of Abram from pagan Ur of the Chaldeans, setting in motion the Abrahamic covenant through which God promises to bless all the families of the earth. The passage is structured around two covenant themes — seed and land — with every circumstance (a barren wife, nomadic displacement, Canaanites in the promised land, famine, and Abram's own faithlessness in Egypt) designed to magnify divine initiative over human possibility. God's sovereign grace overcomes Abram's unbelief, protecting the holy seed even when Abram endangers Sarai through deception, demonstrating that the covenant rests entirely on God's faithfulness rather than the believer's. The sermon calls God's people to a lifelong posture of trust in Christ, Abram's promised seed, through whom all spiritual descendants of Abraham receive the blessings of the covenant of grace.
I am the Gate of the Sheep
How does a sinner enter into heaven? John 10:7–10 presents Christ's self-declaration 'I am the door of the sheep' as the exclusive answer to that question, set against the backdrop of Israel's false shepherds (Ezekiel 34; Jeremiah 23) and the Pharisees who taught salvation by works. The sermon expounds two contrasting realities: the false entrance into heaven pursued by thieves and imposters who climb in by their own merits, and the right entrance secured by Christ alone — the one gate through whom his elect sheep receive salvation, covenant security, and everlasting pasture. The application presses both the unbeliever to look to Christ as the only narrow way and the believer to rest in the security and nourishment that the Good Shepherd provides for all who enter through him.
Do Not Love the World
First John 2:15–17 commands believers to refuse love for the world — meaning not the created order but the entire moral system of sinful desire arrayed against God. The sermon works through three headings: the command (v. 15), the character of the world (v. 16), and the end of the world (v. 17). Because the lust of the flesh, the lust of the eyes, and the pride of life are passing away while the one who does the will of God abides forever, believers are called to resist sin not to earn standing before God but as the fruit of a new heart already forgiven and already victorious in Christ.
I am the Light of the World
John 9:1–12 presents Christ's healing of a man born blind as the occasion for His declaration 'I am the light of the world.' This sermon examines the second of Christ's great 'I am' sayings in John's Gospel, set within a consecutive exposition of John, tracing how the miracle itself — sight given to one who never had it — is the enacted meaning of Christ's person and mission. The works of God are revealed precisely where human expectation of cause and effect (sin producing blindness) is overturned by sovereign grace.
The Christian's Spiritual State
What is the true spiritual state of God's children, regardless of how they feel in the midst of trials and false teaching? Expounding 1 John 2:12–14, this sermon identifies three present realities that belong to every believer: the forgiveness of sins grounded in Christ's propitiatory work, the knowledge of the gospel through union with Him who is from the beginning, and spiritual strength over the evil one because Christ has conquered the devil on behalf of His people. The application is that these are not aspirational goals but fixed heavenly realities already secured in Christ, and they are to be the source of assurance and courage in daily battle against sin and temptation.
The Bread of Life
John 6:43–51 presents Jesus as the bread of life who alone can satisfy the hunger of the human soul. The sermon works through three headings: the participants of the bread of life are those whom the Father sovereignly draws, not those who seek Christ for temporal benefit; the identity of the bread of life is the eternal Son who has seen the Father and in whom the believer shall never hunger or thirst; and the benefit of the bread of life is everlasting life, contrasted with the manna in the wilderness that could not prevent death. The sermon applies these truths both as a call to unbelievers to look to Christ by faith and as a comfort to believers who presently possess eternal life in him.
Of the Gospel and the Extent of the Grace Thereof (2LCF20)
The gospel is necessary, revealed only through special revelation, and made effectual solely by the sovereign work of the Holy Spirit — natural law and general revelation are wholly insufficient for salvation. This session expounds 2LCF Chapter 20, tracing why John Owen and the Congregationalists added this chapter to address both the rise of salvation-through-natural-law teaching and the false charge that Reformed and Baptist churches were anti-missional. The sermon argues that the gospel advances to the ends of the earth through preaching, according to God's sovereign will, as the Spirit regenerates the elect who are dead in trespasses and sins. The practical burden is confidence and perseverance in gospel proclamation, grounded not in human ability or ecclesial authority but in the sovereignty of God.
Genesis 14
Genesis 14 presents what appears to be an obscure ancient war narrative, but the chapter is deliberately structured around one controlling question: who is the true King and possessor of heaven and earth? Working through the three movements of battle, bravery, and blessing, this exposition shows how Kedorlaomer's military supremacy, Abram's faith-driven rescue of Lot, and Melchizedek's priestly blessing of Abram together build to a single climax — God Most High, El Elyon, reigns sovereign over every kingdom. Melchizedek emerges as a typological figure whose lack of genealogy and perpetual priesthood, interpreted by Hebrews 7 and Psalm 110, points forward to Christ's eternal high-priestly office after the order of Melchizedek. The proper response to God's sovereign kingship is Abram's own: refusing worldly plunder and glorifying God alone.
United in Worship
Joshua 22:10–34 presents a near-civil-war among the tribes of Israel triggered by the erection of a large altar east of the Jordan, and this exposition works through the text under three headings: the western tribes' perception of apostasy, their perception of disunity, and the concluding perception of God's presence among his people. The sermon grounds the western tribes' alarm in Deuteronomy 12 and 13, showing that their concern for a rival place of worship was a sound application of the regulative principle of worship, and traces the typological significance of Phinehas as a figure pointing to Christ's atoning zeal. The eastern tribes' explanation — that the altar was a witness-monument, not a sacrificial site, built so that future generations would not be excluded from the covenant community — is set against the church's call to maintain unity in worship through lowliness, longsuffering, and mutual confrontation after the pattern of Matthew 5 and 18. The sermon concludes that the object uniting the people of God in every age is not themselves but the Lord, to whom worship is due as Creator, Sustainer, and Redeemer in Christ.
The Supreme God
First Samuel 5 narrates a comedic yet deadly serious confrontation between Yahweh and the Philistine god Dagon, exposing the utter powerlessness of idols and the supreme sovereignty of the living God. When the Philistines place the ark of the Lord beside Dagon, Dagon twice falls prostrate before it — losing his head and hands — while Yahweh's hand falls with devastating judgment on city after city across Philistia. The passage teaches both that all false gods are helpless before Yahweh and that idolatry remains the deepest disease of the human heart, whether expressed in carved images or in the good things we elevate above God. The call of the sermon is to turn from every idol — visible or conjured — to the one divine Warrior who conquered sin and death, and in whom alone there is everlasting life.
The Exalted Servant
Philippians 2:5–11 presents the humiliation and exaltation of Christ as both the ground and pattern of Christian humility. Working through Paul's 'Christ hymn,' this sermon expounds the pre-incarnate glory of the Son, his kenotic condescension in taking the form of a bondservant, his obedient death on the cross under the wrath of God, and his subsequent exaltation to the name above every name. The christological argument is anchored in the Chalcedonian distinction of two natures in one person, guarding against any suggestion that the incarnation required Christ to surrender divine attributes. The congregation is called to cultivate the mind of Christ — not as a means of earning salvation, but as the fitting response of those who have been saved by sovereign grace.
He Cares for You
The murder of Naboth the Jezreelite in 1 Kings 21 exposes the convergence of covetousness, governmental tyranny, and idolatry — and demonstrates that no crime against God's people escapes divine notice. The chapter divides into two broad movements: the orchestrated injustice Jezebel engineers against Naboth (vv. 1–16) and Elijah's prophetic condemnation of Ahab (vv. 17–29). Four conclusions emerge: God's people will face injustice in this world; governments may administer that injustice; God nevertheless intervenes in the affairs of men; and the abandonment of the first table of the law invariably produces the abandonment of the second. The chapter closes on a surprising note of divine mercy — even Ahab's shallow remorse moves God to suspend judgment, which becomes a ground for confidence that a true penitent who comes to Christ will receive far more.
Rejoicing in Christ's Righteousness
Philippians 3:1–11 presents Paul's charge to rejoice in Christ's righteousness rather than in any credential of the flesh. The sermon exposes the Judaizing error of mixing works with justification, demonstrates that every fleshly advantage Paul possessed was counted as rubbish compared to the surpassing excellence of knowing Christ, and traces the spiritual wealth found in Christ through justification, sanctification, and the hope of glorification. Hearers are called to rejoice in an alien righteousness received by faith alone, to beware of any teaching that smuggles works into salvation, and to walk as kingdom citizens whose passport is Christ's righteousness imputed to them.
Be Imitators of God
Ephesians 5:1–21 confronts believers with a single pressing question: what is truly honorable and acceptable in the sight of God rather than in the sight of men? Working through three consecutive imperatives — walk in love, walk in light, and walk in wisdom — the sermon grounds each in the indicative of redemption: because the Father has predestined, adopted, and redeemed a people through Christ's perfect and acceptable sacrifice, they must imitate God as dear children. The practical implications range from the mortification of sexual sin and covetousness to the filling of the Spirit expressed in mutual speech, psalmody, thanksgiving, and submission, all of which flow from what Christ alone accomplished as the only sweet-smelling offering acceptable to the Father.
Of the Fall of Man, of Sin, and of the Punishment Thereof (2LCF 6.1-5)
What is sin, where did it come from, and what has it done to us? This confession study works through 1689 London Baptist Confession chapter 6, paragraphs 1–5, examining the origin of sin in the covenantal breach of Adam, the universal solidarity of mankind in that guilt and corruption, and the abiding effects of sin in both the unregenerate and the regenerate. The remedy is shown to be twofold: justification to deal with the guilt of sin and sanctification to deal with its remaining corruption, both secured by Christ as the second Adam who fulfilled what the first Adam failed to keep.
Exodus 25-40
Exodus 25–40 reaches its climax in a single governing truth: Yahweh dwells with His people. Working through the three-part structure of these chapters — the command for the tabernacle (chs. 25–31), the challenge to it in the golden calf incident (chs. 32–34), and the construction and filling of the tabernacle (chs. 35–40) — the sermon traces how a holy God specifies the precise terms by which sinful people may approach Him, exposes Israel's adulterous rebellion on their covenantal 'wedding night,' and then demonstrates God's staggering grace in renewing the covenant through the imperfect mediator Moses. The tabernacle's deepest meaning points forward to Christ, who tabernacled among us (John 1:14), mediates a better covenant (Hebrews 8), and through His Spirit indwells believers as His temple (1 Corinthians 6) — calling the congregation to prepare their hearts and worship God only as He has prescribed.
The Spirit's Application of Redemption
The Holy Spirit's work in applying redemption to sinners is the focus of this exposition of Ephesians 1:13–14, the concluding verses of Paul's great doxology on the blessings of God the Father and God the Son. The Spirit functions both as a seal — impressing upon the heart of the believer the assurance that he is a child of God — and as a guarantee or down payment of the full inheritance yet to be received in glory. Drawing from the 1689 London Baptist Confession's chapter on assurance and the writings of J.C. Ryle, the sermon calls believers struggling with weak faith to rest in the objective work of the triune God, and exhorts them to pursue holiness through the means of grace as the proper fruit of that assurance.
Of the Law of God (2LCF 19.1-2,5-6)
The moral law of God — summarized in the Ten Commandments, written on the heart of man at creation, and codified at Sinai — remains perpetually binding on all persons, regenerate and unregenerate alike. This study of 2LCF Chapter 19, paragraphs 1, 2, 5, and 6 traces the law from its origin in the covenant of works with Adam through its threefold use (civil, pedagogical, and normative) for believers under the covenant of grace. Christ did not abolish the law but fulfilled it, thereby confirming rather than dissolving its authority. The session closes with a call to avoid antinomianism, to obey the law from proper gospel motives, and to delight in it as the revealed will of God.
The Son's Accomplishment of Redemption
Ephesians 1:7–12 sets forth the Son's accomplishment of redemption within the eternal Covenant of Redemption, in which the Father plans, the Son accomplishes, and the Spirit applies salvation. Working through four movements in the text — redemption by the Son's blood, the revelation of the mystery of God's will, the cosmic reconciliation of all things in Christ, and the reward of an eternal inheritance — the sermon shows that sinners enslaved to sin have been purchased at a cosmic price paid only by the eternal God-Man. The sermon closes by calling believers to meditate on and proclaim this redemption, and by urging unbelievers to believe on Christ before they die in their bondage.
Exodus 19-24
Exodus 19–24 presents the Old Covenant in concentrated form: a holy God descends on Sinai in storm theophany, sets forth the conditions of the Mosaic covenant, and binds Israel in blood to stipulations they prove incapable of fulfilling. The study moves through three units — the holiness of God (chs. 19–20), the Book of the Covenant with its judicial laws for a theocratic nation (chs. 21–23), and the ratification of the covenant in blood and covenant meal (ch. 24). Because the Old Covenant is conditional and Israel is faithless, the study drives toward Christ as the true Israel who fulfilled the covenant of works and the Mosaic stipulations alike, securing for his people the better covenant foreshadowed at Sinai.
Of Justification (2LCF 11.1-6)
The doctrine of justification — that sinners are legally declared righteous before God on the basis of Christ's work alone — is examined through 1689 London Baptist Confession chapter 11, paragraphs 1, 2, and 5. The sermon distinguishes the essence, grounds, and method of justification, exposing the errors of Rome's infusion theology, Arminian faith-as-righteousness, and Baxterian neonomian imputation, while showing that faith is the instrument, not the ground, of justification. The inseparable yet distinct relationship between justification (a single forensic event) and sanctification (a progressive inward work) is explored against both legalism and antinomianism. Hearers are called to theological precision, assured confidence in their unlosable standing before God, and consistent holy living as fruit of that standing.
Of God's Covenant (2LCF 7.3)
The Covenant of Redemption (pactum salutis) is the pre-temporal, intra-Trinitarian agreement between the Father and the Son in which the Father gives a particular people to the Son and the Son willingly undertakes to be their mediator and surety. This teaching examines the definition, parties, stipulations, and promises of the pactum, traces its exegetical foundations across both Testaments, and shows how it grounds the Covenant of Grace and underwrites definite atonement. Understanding the Covenant of Redemption provides believers with firm assurance, because the immutable and impassible God has covenanted in eternity to save the elect in Christ, and that plan cannot fail.
The Father's Plan of Redemption
Ephesians 1:3–6 opens a doxology that gives the believer a glimpse into the eternal counsel of the triune God — what Reformed theology calls the covenant of redemption, or pactum salutis. The Father's role in that counsel is threefold: he blesses his people with every spiritual blessing in Christ, he sovereignly elects and predestines a multitude to adoption as sons, and he does all of this to the praise of his glorious grace. The sermon calls believers to respond to this free and sovereign electing love not with presumption but with worship, obedience, and a deepened sense of the gravity of sinning against so gracious a Father.
Exodus 6:1-13
Exodus 6:1–13 presents God's sevenfold 'I will' promise to Israel as the thesis of the entire book: Yahweh, the covenant Lord who revealed himself to Abraham, Isaac, and Jacob, will deliver his enslaved people not because of any merit in them but because he remembers his covenant. This study surveys Exodus 1–18 under three heads — the divine promise to Abraham, the divine destruction of Pharaoh, and the divine provision for Israel — showing that grace precedes law throughout. The typological pattern of Israel's redemption finds its fulfillment in Christ, the true firstborn and greater Mediator, who brings his people out of bondage to sin into the slavery of righteousness.
The Thief on the Cross
Luke 23:39–43 presents three condemned men at Calvary — two criminals and the sinless Christ — and the radical difference between their responses exposes the nature of saving faith, sovereign grace, and the distinction between physical and spiritual death. The wretched criminal blasphemes even in his torment, seeking only physical deliverance; the repentant criminal confesses his guilt justly deserved, rebukes blasphemy, and clings by faith alone to a crucified King whose kingdom is eternal. The passage stands as the premier biblical refutation of works-based justification: this man was justified fully and clothed in Christ's righteousness with only hours of sanctification remaining, a display of free and sovereign grace that calls every unbeliever to repentant faith before death — which is fixed, though its day is unknown.
The Majestic Maker
Genesis 1:1 declares that in the beginning, the triune God — Father, Son, and Holy Spirit — created the heavens and the earth ex nihilo, by the word of his omnipotent power, in six literal twenty-four-hour days. The Hebrew term Elohim, a plural of majesty used with a singular verb, identifies the Creator as the sole rightful object of worship, the sovereign lawgiver, and the one to whom all creatures owe praise. The sermon draws out five lessons from the opening verse: the world had a beginning; the triune God is the active agent; creation was ex nihilo by divine speech; the Creator is the rightful lawgiver and proper object of worship; and mankind possesses unique dignity as image-bearers. Unbelievers are warned that creation renders them without excuse before the judgment seat of God, and are called to believe on the Lord Jesus Christ, the one who fulfilled the law and died as the perfect sacrifice.
The Justice of God in His Merciful Election
Romans 9:14–18 confronts the charge that God acts unjustly in electing particular sinners to salvation while passing over others. Drawing on God's declaration to Moses in Exodus 33 and His purpose in raising up Pharaoh, the sermon argues that divine election is just precisely because God, as the omnipotent Creator and sovereign Judge, retains the absolute right to bestow mercy on whom He wills and to harden whom He wills — a right He expressly claims and which no creature may dispute. The sermon situates election within the full ordo salutis and the pactum salutis, showing predestination to be the eternal foundation of every benefit of salvation applied in history. Hearers are called to find assurance in the marks of grace, to trust God's immutable purposes, and to proclaim the gospel as the ordained means by which the elect are called forth.
The Gospel's Prophetic Prologue
Mark 1:1–4 introduces the gospel not as a literary convention but as the announcement of a real, historical event: the life, death, and resurrection of Jesus Christ, the Son of God. This passage establishes that the gospel's ministerial beginning is rooted in prophetic fulfillment, as both Malachi 3 and Isaiah 40 foresaw a wilderness messenger who would prepare the way of Yahweh himself. The identity of Jesus as the divine Son of God is not incidental to the gospel but is its very foundation — without his deity, there is no sufficient Redeemer. The sermon closes with a call for believers to know and proclaim the gospel precisely, to walk in a manner worthy of it, and for unbelievers to turn from sin and believe on Christ alone.