Theological term
Federal Headship
929 sermons · All terms
Stephen's Defense, Part 4
Stephen's defense before the Sanhedrin in Acts 7:17–29 centers on the birth, education, and first visits of Moses to his enslaved brethren — a narrative Stephen deploys not to instruct the Council in history they already knew, but to indict them for repeating the same rejection of God's appointed deliverer. The sermon traces two structural pillars: God's sovereign faithfulness to Abrahamic covenant promises across four centuries of bondage, and Israel's willful incomprehension of Moses as the pattern for the Sanhedrin's rejection of Jesus. The typological connection is explicit — Moses as redeemer-reconciler rejected by those he came to save is the Old Testament shadow of Christ rejected by the very people who claimed allegiance to Moses. Hearers are called to resist the impulse to drive away the deliverer and instead flee to the Lord Christ, in whom all the promises of God find their yes and amen.
Stephen's Defense, Part 2
Stephen's defense before the Sanhedrin in Acts 7:2–8 turns on a redemptive-historical reading of Abraham that dismantles the charges of blasphemy against the law and the temple. The sermon traces three movements: the call of Abraham (vv. 1–4), the promise of land and descendants made to a childless man (vv. 5–7), and the covenant of circumcision (v. 8). Central to the exposition is the argument that God appeared to Abraham outside the land and apart from any temple, that both circumcision and temple find their terminus in Christ, and that Abraham's justification was by faith alone — his obedience being the fruit, never the ground, of that faith. Listeners are urged to trust not in any outward religious token but in the God of Abraham who sent his Son to fulfill every covenantal obligation his people could not meet.
Stephen's Defense, Part 1
Acts 7:1–2 opens Stephen's defense before the Sanhedrin — the longest speech in the book of Acts — and this sermon surveys the whole of that defense before turning to its parts in subsequent weeks. Stephen answers two formal charges: that he has blasphemed Moses and the law, and that he has blasphemed the temple. His argument from Israel's own history demonstrates that the Sanhedrin, not Stephen, has missed the trajectory of redemptive history, because the law points to Christ and the temple was always a signpost, not a final resting place. The sermon closes by calling hearers who are convicted of sin to run to Christ rather than to gnash their teeth at those who declare the truth.
The Dedication of the Temple
Solomon's dedicatory prayer in 1 Kings 8:22–53 is examined as a model of theological depth and dependent petition. The prayer opens by rehearsing God's incomparability, faithfulness, transcendence, and imminence — attributes that ground every request that follows. Six petitions structured around covenant curse and restoration (Leviticus 26; Deuteronomy 28) demonstrate that forgiveness is the central burden of the prayer, and that affliction is a designed instrument for drawing God's people back to dependence on Him. Practical applications press the congregation toward reverent worship, heart-obedience rooted in justification by Christ's righteousness alone, daily confession of sin, and confidence in God's unfailing covenant fidelity.
Genesis 12:10-20
Genesis 12:10–20 records the first major moral failure of Abram after receiving the Abrahamic covenant promises: fearing Pharaoh more than God, he deceives the Egyptians by presenting Sarai as his sister, thereby jeopardizing both the seed promise and his wife's honor. The passage exposes the weakness of the patriarch — the father of the faithful walking by pragmatism rather than faith — while demonstrating that the fulfillment of God's covenant promises rests on divine faithfulness, not human faithfulness. The account also foreshadows the later Exodus narrative, as famine, Egyptian affliction, divine plagues, and departure with wealth prefigure Israel's bondage and deliverance. The take-home message is neither license nor despair, but confidence: God's promises are yea and amen in Christ, irrespective of the feebleness of those to whom they are given.
Genesis 12:1-9
Genesis 12:1–9 presents the call of Abram as a programmatic text establishing God's covenantal plan of redemption, standing alongside Genesis 3:15 and Genesis 9:25–27 as a divinely initiated response to the human disaster of the fall and its aftermath. The sermon works through three movements: the grace of God in the call itself, the threefold promise of land, seed, and blessing in verses 2–3, and Abram's faith-driven obedience and worship in verses 4–9. Against dispensationalist readings, the land promise is shown to find its fulfillment not in a reconstituted geopolitical Israel but in Christ as heir of the world, with the seed promise identified in Galatians 3 as Christ himself and all who are united to him by faith. The listener is called to see in Abram's departure from country, family, and father's house a typological pattern for what occurs in every genuine conversion — the forsaking of former allegiances in the embrace of the living God.
The Glory of the Father and the Son
John 17:1–5 opens Christ's high priestly prayer with a petition that the Father glorify the Son so that the Son may glorify the Father — a reciprocal glorification whose goal is the glory of God Most High. The sermon works through three grounds for this petition: the salvation of the elect given to the Son in the covenant of redemption, the accomplishment of Christ's active and passive obedience as the basis of justification, and the restoration of the Son's pre-incarnate glory. The full deity of Christ is defended against subordinationist readings by surveying New Testament texts where the title theos is applied directly to Jesus, and the sermon closes with the call to pursue the knowledge of God and Christ as the very essence of eternal life — through Scripture reading, prayer, and faithful attendance upon the means of grace.
The Riches and the Poverty of Christ
Second Corinthians 8:9 packs a vast Christology into a single verse: the eternal Son, rich as the second person of the Trinity and agent of creation and providence, became poor through incarnation, a life of rejection, and death on the cross — not by divesting himself of deity (kenosis is rejected), but by addition, taking on humanity while remaining fully God. The hypostatic union — one person, two natures — is shown to be not academic abstraction but the doctrinal foundation that motivates Christian liberality and sustains joy. Believers are called to count their spiritual riches: justification, sanctification, and glorification secured by Christ's poverty, all received by grace through faith.
The Apostles' Defense before the Council
Acts 5:27–32 records the apostles' second arraignment before the Sanhedrin and their bold proclamation of the gospel under direct threat of punishment. Peter's reply — 'we ought to obey God rather than men' — establishes a permanent principle for the church: when civil or religious authority commands disobedience to God, the Christian is bound to God alone. The sermon expounds Peter's gospel proclamation in verses 30–32, treating the incarnation, crucifixion, exaltation, and gift of repentance as a coherent apostolic witness, and closes with exhortations to prepare for persecution, persevere in bold proclamation, and believe the message of forgiveness through Christ.
Genesis 10:1-32
Genesis 10, the 'table of nations,' traces the seventy nations descending from Shem, Ham, and Japheth after the flood — but Moses is doing far more than recording ethnography. The genealogy is a deliberate theological narrowing: from all nations, to Shem's line, to Eber's son Peleg, and ultimately to Abraham, identifying the family through whom the promised seed of Genesis 3:15 would come. The chapter also grounds the later Gentile inclusion in the covenant promises of God, confirming Noah's prophecy that Japheth would dwell in the tents of Shem — a reality James cites at the Jerusalem Council from Amos 9.
The Thief on the Cross
The salvation of the dying thief in Luke 23 is examined as one of the most concentrated demonstrations of vital theology in all the gospel narratives, showing that salvation is by grace alone through faith alone in Christ alone and that the sufficiency of Christ's atoning work requires no supplementary priesthood or sacrifice. The sermon moves through the sobering inscription over Christ's cross, the unrepentant blasphemy of the cursed robber as a window into total depravity, and the remarkable conversion of the penitent thief — a reviler turned praiser — as evidence of sovereign, effectual grace. The thief's confession is shown to be theologically substantive: he acknowledges the fear of God, owns the justice of his condemnation, confesses Christ's innocence, and calls upon Christ as Lord and King. Hearers are called to remember their former state of spiritual bondage, to glory in the amazing grace that has brought them from reviling to worshiping, and to rest in Christ's word to the thief — 'today you will be with me in paradise' — as a word addressed to all who trust in Him.
The Dying Thief and the Prince of Life
The crucifixion scene of Luke 23:38–43 presents three voices: the cursed robber who reviles Christ to his last breath, the dying thief who exercises remarkable faith in a bloodied and apparently defeated king, and the Prince of Life who responds with sovereign assurance. This sermon exposition focuses on Christ's words to the thief — 'Assuredly, I say to you, today you will be with me in paradise' — unpacking the divine promise, immutable love, and perfection of Christ's blood and righteousness that undergird that assurance. The confession of faith's teaching on the perseverance and assurance of the saints illuminates why the thief's salvation is certain, and the same certainty belongs to all who believe on the Lord Jesus Christ.
Genesis 9:1-7
Genesis 9:1–7 establishes the Noahic Covenant, which mandates capital punishment as a universal and perpetual ordinance rooted in the image of God — not merely an Old Covenant provision for Israel. This study addresses common biblical objections (Exodus 20:13, Matthew 5:38–42, John 8) and pragmatic objections (deterrence, innocence, forgiveness), arguing that none successfully overthrow the divine mandate of Genesis 9:6, which is confirmed and not abrogated by the New Testament. The session urges listeners to think carefully from Scripture rather than from cultural sentiment, trusting that God's law concerning criminal justice reflects his character and serves the stability of the created order.
Genesis 9:1-17
Genesis 9:1–17 records the establishment of the Noahic covenant, a common grace covenant God makes with all flesh — universal in scope and perpetual in duration — to preserve the created order as the stage for the proclamation of the gospel. The passage divides into the covenant's stipulations (vv. 1–7) and its sign (vv. 8–17), with the stipulations covering the propagation of life, provision through diet, and the protection of life via capital punishment. The theological ground of the death penalty is the image of God: to murder a man is to assault the divine image, and the only commensurate response is execution by the civil magistrate. Romans 13:1–4 confirms that this mandate is not confined to the Mosaic economy but continues wherever civil government wields the sword as God's appointed avenger.
Genesis 8:1-22
Genesis 8 records the abatement of the flood, the exit of Noah's family from the ark, and God's covenantal promise never again to destroy every living creature by water. The chapter is structured as a mirror image of chapter 7: everything that came upon the earth in judgment now reverses in restoration. Noah's first act upon leaving the ark is not to secure food or shelter but to build an altar and offer burnt offerings — the response of a man who walks with God by grace through faith. God's promise in verses 21–22 establishes what will be developed in chapter 9 as the Noahic Covenant, a common-grace covenant that stabilises the created order so that God's redemptive purposes may unfold until Christ comes to deal definitively with sin.
Genesis 7:1-24
Genesis 7 records the command to enter the ark and the arrival of the floodwaters — a worldwide, catastrophic judgment of God upon all flesh outside the ark, and a sovereign act of divine preservation for Noah and his household. The flood is not myth or moral fable but datable history, rooted in the protoevangelium of Genesis 3:15: God preserves the seed of the woman so that Messiah may come. Noah's righteousness did not merit God's grace; rather, grace preceded and produced the faith that issued in obedience, with justification preceding sanctification — a pattern consistent throughout both Testaments. The ark stands as a type of Christ, the refuge for all of God's Noahs, and the passage calls believers to the same costly, faithful obedience Noah displayed in a faithless world.
Free Grace Baptist Church - September 19, 2018 Bible Study
Genesis 6:8–22 presents the flood narrative not primarily as natural history but as a theological tableau of human depravity, divine justice, and sovereign grace. The passage establishes a foundational biblical pattern: grace precedes and produces righteous conduct, so that Noah is not found righteous because he earned grace, but rather found blameless because God first granted him grace. The sermon traces the stark literary contrast between Noah, a man made just by divine mercy, and an earth filled with corruption and violence ripe for God's wrathful judgment, while drawing typological connections between Noah as a second Adam and the Ark as a figure of Christ, the shelter from divine wrath. Hearers are called to recognise that the same grace operative in Noah is the only distinction between the redeemed and the condemned, and to remain faithful in a faithless generation by looking beyond present trials to the God who sovereignly guides his people through judgment to life.
The Wisdom of Little Things
Proverbs 30:24–28 presents four creatures — the ant, the rock badger, the locust, and the spider — each marked by a specific weakness yet compensating for it with exceeding wisdom. The sermon argues that God instructs his people through the created order, calling them to self-awareness of their own limitations and to the cultivation of corresponding wisdom: industry, caution, unity, and persistence. These virtues apply both to temporal life and to the eternal — preparing for judgment, fleeing temptation by hiding in Christ the Rock, advancing together under his kingship, and persisting in grace after failure. The unconverted are pressed to prepare for the coming day of God's judgment while the summer of opportunity remains.
Genesis 5:1-32
Genesis 5 presents the genealogy of Adam through the godly line of Seth, tracing the covenant community from creation to Noah and ultimately to the Lord Jesus Christ. The relentless refrain 'and he died' across eight patriarchs confirms the execution of the curse pronounced in Genesis 3, while the singular exception of Enoch — who walked with God and was translated without death — serves as a visible foretaste of resurrection and eternal life. Walking with God, as Enoch's life demonstrates, is not reserved for extraordinary vocations but is the calling of every believer in every station of life, actuated by faith in Christ and ordered by the law of God as the rule of life.
Free Grace Baptist Church - September 2, 2018 PM
The wisdom of God in the gospel is displayed not in the nobility, intelligence, or virtue of those he saves, but in his sovereign, gracious election of the weak, the base, and the despised — so that no flesh might glory in his presence. Expounding 1 Corinthians 1:26–31, this sermon identifies the three spiritual blessings Christ has become for his people — righteousness (justification by imputed obedience), sanctification, and redemption (glorification) — as the full ordo salutis secured in union with Christ. The ground of salvation is traced through Romans 5, Philippians 3, Zechariah 3, and Acts 13 to demonstrate that the entire plan of redemption flows from God's sovereign grace, not human merit. The inevitable and proper response of those who have received these blessings is to glory in the Lord alone, not in themselves.
The Consequences of the Fall
Genesis 3:14–24 records the divine sentences upon the serpent, the woman, and the man after the fall, but within those judgments God announces the first gospel promise. The Proto-Evangelion of verse 15 — that the seed of the woman will crush the head of the serpent — is the programmatic nucleus of all subsequent redemptive history, finding its fulfilment in the death and resurrection of the Lord Jesus Christ. Headship and labor, often misread as punishments of the fall, are shown to be pre-fall ordinances whose distortion, not existence, is the consequence of sin. The sermon closes with the coats of skin as an enacted prophecy of blood atonement and the expulsion from Eden as a mercy that preserves fallen man until the Second Adam secures permanent access to the tree of life.
The Sermon in Solomon's Porch, Part 1
Peter's sermon in Solomon's Porch (Acts 3:11–21) opens with a pointed denial: the healing of the congenitally lame man was not accomplished by apostolic power or godliness, but by the name of Jesus Christ, the glorified servant of Yahweh announced throughout the Old Testament prophets. The sermon works through three considerations in verses 11–16 — the God who glorified the servant, the sinners who rejected him, and the servant who healed the lame man — showing that Peter's staccato recitation of Jerusalem's guilt is not cruelty but evangelism: men must know the weight of their sin before the call to repent and be converted carries any urgency. The healing itself illustrates the completeness of Christ's saving work — perfect soundness, public and undeniable — and the authority he exercises from the right hand of the Father is the same authority by which sinners are saved today.
The Fall of Man
Genesis 3:1–13 confronts the reader with the anatomy of humanity's first rebellion against God: the serpent's subtle theological assault on God's word, the creature's willing capitulation, and the sinner's instinctive flight from the Creator. The sermon traces three movements — the temptation to sin (vv. 1–5), the fall into sin (vv. 6–7), and the reckoning with God (vv. 8–13) — showing how Satan's tactics in Eden (insinuating doubt about God's word, denying divine judgment, impugning divine goodness) remain the pattern of every temptation. The doctrines of federal headship, original sin, and divine sovereignty over the fall are drawn out from the text, and the Adam-Christ parallel of Romans 5 frames the only remedy: the skull-crushing seed of the woman who succeeds where Adam failed.
Wisdom from Above
James 3:13–18 presents heavenly wisdom in direct contrast to the earthly, sensual, and devilish wisdom that breeds jealousy, faction, and confusion. This exposition identifies four fundamental features of wisdom from above: it is communicated from the triune God through His Word and Spirit; it is a copy of God's own pure, immutable wisdom suited to finite creatures; it is contemplative, engaging the regenerate mind to perceive all things in relation to God; and it is consequential, bearing the practical fruit of peace, meekness, mercy, and a good life ordered by God. The sermon calls hearers to test whether they possess this wisdom by asking whether they trust Christ alone, love God, and earnestly seek to frame their lives in the order God has established.
The Woman Who Was a Sinner
Luke 7:36–50 presents three parties — a repentant woman, a judgmental Pharisee, and the Lord Jesus Christ — whose interactions disclose the theology of justification by grace alone through faith alone. The woman's extravagant acts of devotion at Christ's feet are not the ground of her forgiveness but its fruit: she loves much because she has been forgiven much. The Pharisee's self-righteousness exposes the danger of confusing surface morality with saving grace, and of imagining any sinner to be beyond the reach of Christ. The sermon calls believers to examine the warmth of their love for Christ as the chief evidence of genuine justifying faith, and invites the unconverted to come to the Savior whose mercy is wider than any sinner's guilt.
Genesis 4:1-8
Genesis 4:1–8 records the first brothers, the first offerings, and the first murder — and the passage exposes the difference between formal religious observance and genuine faith. The divine acceptance of Abel and rejection of Cain is explained not by vocation, bloodshed, or agricultural produce, but by Hebrews 11:4: by faith Abel offered a more excellent sacrifice, bearing witness that he was righteous before God. Cain's anger, falling countenance, and ultimate fratricide demonstrate that heartless, faithless worship produces not repentance but escalating sin. The study closes with the warning that sin is never dormant or manageable — its desire is always to rule over those who refuse to come to God in faith through Christ.
Genesis 3:17-24
Genesis 3:17–24 confronts the reader with the full weight of the curse upon Adam and the ground, but the passage is finally a text of hope. The consequences imposed upon Adam — the ground cursed, toil unrelenting, and death certain — do not obliterate God's redemptive purpose announced in verse 15; they preserve the race through which the promised seed will come. Adam's faith-filled naming of Eve, God's provision of animal-skin tunics foreshadowing blood atonement, and the merciful expulsion from the tree of life are all acts of divine grace that anticipate the whole subsequent history of redemption, culminating in the Lord Jesus Christ's decisive conquest of the devil.
Genesis 3:14-24
Genesis 3:14–24 records the consequences of the fall, and the heart of this study is the protoevangelium of Genesis 3:15 — the first gospel promise in Scripture. God's curse upon the serpent contains within it an announcement of the Messiah: the seed of the woman who would crush the serpent's head, accomplishing total victory through suffering and death. The sermon traces this skull-crushing seed through the biblical narrative — from the typological head-wounds of Judges and David's defeat of Goliath, to New Testament fulfillment in Colossians, Hebrews, 1 John, and Revelation 12 — demonstrating that the cross of Christ is the decisive blow against the devil foreshadowed in Eden. The study closes by examining the consequences for the woman and the man in verses 16–19, situating the tensions of marriage and labor in a post-lapsarian world that Christ's redemptive work is already beginning to address.
2LCF Chapter 31 - Of the State of Man After Death, and of the Resurrection of the Dead
What happens to a person at death, and what does the future hold for both body and soul? This session works through 1689 London Baptist Confession of Faith chapter 31, tracing the confession's teaching on the intermediate state, the rejection of Roman Catholic doctrines of purgatory and limbo, and the final bodily resurrection of both the just and the unjust. The soul's immortality, its immediate departure either to paradise or to hell at death, and the inseparability of the body from God's redemptive purpose are shown to rest squarely on Scripture. The session closes with a deliberately simple amillennial eschatology drawn from 1 Corinthians 15:20–28, urging believers to let the hope of bodily resurrection purify present conduct and comfort one another in grief.
Free Grace Baptist Church - June 13, 2018 Bible Study
Genesis 3:1–13 records the temptation and fall of Adam and Eve, events that form the theological foundation for the whole of redemptive history. The sermon traces three movements: the serpent's subtle assault on the veracity, goodness, and security of God in verses 1–5; the fall itself and its immediate consequences in verses 6–7; and God's gracious interrogation of the guilty pair in verses 8–13. The anatomy of temptation displayed in Eden — doubt cast on God's word, denial of divine sanctions, and the lure of autonomous wisdom — is the same pattern by which sin operates in every generation, making a firm grip on Scripture the believer's only sufficient defense.