Theological term
General Resurrection
6 sermons · All terms
The Citizenship of the Believer
The enemies of the cross of Christ are not merely mistaken but are heading toward eternal destruction — and the Apostle Paul warns of them with tears. Expounding Philippians 3:18–21, this sermon identifies the Judaizers as those enemies: their god is their belly, their glory is in their shame, and their minds are set on earthly things. Against that dark backdrop, the believer's citizenship in heaven is a present legal possession that demands an eager anticipation of Christ's return, a purifying of life in light of that coming, and a deliberate seeking out of godly examples to follow rather than the many who walk the broad road to destruction.
The Future Prospect of the Apostle, Part 2
Philippians 1:21–26 presents Paul's conviction and anticipation as an apostle facing imprisonment and the real prospect of execution. The sermon works through Paul's declaration 'for to me to live is Christ, and to die is gain,' showing that his union with Christ in life and his glory with Christ in death make it impossible for any earthly power to harm or stop him. The intermediate state — the soul's immediate presence with Christ at death — is set against the benefit of continued gospel ministry, and Paul's others-minded anticipation of release grounds his confidence that the Philippians' progress in faith and joy will abound. The sermon closes by pressing the question whether each hearer can say with honest self-examination that Christ is their all in life and death.
The Children of the Devil, Part 4
John 8:48–53 records the Jews' escalating accusation that Jesus is a Samaritan and demon-possessed — the very imitation of their father the devil that Jesus exposed in verse 44. This sermon works through Jesus' threefold denial of the demon charge: he honors the Father, does not seek his own glory, and speaks the words of eternal life — each point being precisely what a demon-possessed man would never do. The expositor presses the doctrinal stakes of verse 51 — 'if anyone keeps my word, he shall never see death' — as a gracious promise held out even to those who would shortly take up stones, and calls hearers to come to Christ for justification before facing the eternal judgment from which no doubling-down on false religion can shield them.
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.
The Martyrdom of Stephen
Acts 7:54–60 records the martyrdom of Stephen, the first Christian martyr, whose death exhibits divine sustaining grace amid murderous opposition. This exposition traces three movements in the passage: the blessedness of Stephen as the triune God fills, illumines, and comforts him; the murderous rage of the Sanhedrin, whose violent reaction to his vision of the exalted Christ exposes their guilt and apostasy; and the death of Stephen, whose dying prayers — for Christ to receive his spirit and to forgive his murderers — mirror the death of the Lord Jesus and further corroborate his entire defense. The sermon closes with the conversion of Saul of Tarsus in Acts 9 as God's answer to Stephen's intercessory prayer, and with a call to trust Christ as the one who hears prayer, forgives sin, and grants access to God.
The Olivet Discourse, Part 15
Matthew 25:31–46, the conclusion of the Olivet Discourse, presents the final judgment of the Son of Man — not as a basis for works-righteousness, but as the definitive revelation of what saving faith produces. The sermon argues that the sheep and goats are already distinguished before the throne, exposing the error of Roman Catholic and moralistic readings that treat the acts of charity as the ground of salvation. Christ's declaration 'come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world' is the language of election and inheritance, not merit. The application is twofold: look to Christ alone in faith for justification, and let that faith show itself — as the confession states — 'no dead faith but worketh by love,' particularly toward the brethren in the local congregation.