Theological term
Total Depravity
306 sermons · All terms
The Believer's Commitment to the Lord
Proverbs 3:5–6 commands an entire, exclusive, and exhaustive commitment to Yahweh — a trust that spans salvation and all of ordinary life. The sermon works through three structural elements of the text: the command to trust in the Lord with all the heart, the prohibition against leaning on one's own understanding, and the exhortation to acknowledge God in all one's ways with the promise that He will direct the believer's paths. The doctrine of remaining corruption in the regenerate explains why this command is needed, while the perfections of God — His impassability, immutability, and divine simplicity — ground the assurance that His commitment to His people is equally entire, exclusive, and exhaustive. Hearers are called to search Scripture for explicit texts, implicit applications, and general principles, and to cultivate lives of prayer as a concrete expression of dependence upon God.
The Problem of Sin and the Mercy of God
Proverbs 28:13 sets the problem of sin and the mercy of God in sharpest relief: the one who covers his sin will not prosper, while the one who confesses and forsakes it will have mercy. Working through biblical examples — Adam, Achan, Saul, David, Aaron, Ananias and Sapphira — the sermon exposes the instinctive human strategies for concealing sin: outright denial, minimizing its gravity, blame-shifting, religious compensation, and abandonment of moral categories altogether. The solution is not Roman Catholic penance but genuine confession that sides with God's indictment and genuine forsaking that constitutes the inseparable twin of saving faith — what Christian theologians call conversion — received only through Christ, the surety upon whose head the confessing sinner lays his hand by faith.
The Defense of the Faith
Jude 3 issues a universal call—addressed not to clergy alone but to every believer, the 'beloved'—to contend earnestly for the faith once for all delivered to the saints. The sermon works through three movements: the exhortation itself and its five implications, the reason for that exhortation in the apostates of verse 4, and the practical preparedness of the contender outlined in verses 20 and 21. Doctrinal fidelity is not optional maintenance for specialists; it is the privilege and duty of every member of the covenant community, sustained by Scripture reading, prayer, and a constant looking to Christ. The sermon closes with a direct call to the unconverted to flee to the Lord Jesus Christ, in whom alone forgiveness of sins and the imputation of his righteousness are received by faith alone.
Free Grace Baptist Church - January 21, 2018 PM
James 3:1-12 presents not a program for tongue improvement but a sustained lament over the tongue's untamable, poisonous, and inconsistent nature. The passage warns that no man, however disciplined, can fully bridle his speech — a recognition meant to cast the believer upon sovereign grace rather than upon personal resolve. The sermon moves through three main headings: the warning concerning teachers and universal sinfulness, the power of the tongue illustrated through bits, rudders, and fire, and the impossibility of human self-control over speech. The practical conclusion grounds tongue-discipline in justification by grace alone through faith alone in Christ alone, the fear of God, self-examination, and prayer — and closes with the imputed active obedience of Christ as the believer's only ultimate hope before a God who will call every idle word to account.
Free Grace Baptist Church - November 26, 2017 PM
Titus 3:3–7 expounds the full arc of sovereign grace: the grave former state of all believers in foolishness, disobedience, and depravity; the divine condescension by which God's kindness and love appeared in Christ; and the sovereign power of the Holy Spirit in washing and regenerating dead sinners to new life. Salvation is not by works of righteousness which we have done but entirely according to divine mercy, secured through Jesus Christ alone and applied by the Holy Spirit — a triunely accomplished redemption that eliminates all boasting in self and grounds the believer's perseverance in the immutability of God's electing love.
The Crucifixion of Jesus, Part 4
Matthew 27:47–50 records the final moments before Christ's death on the cross — the mockery of bystanders who misheard his cry of dereliction as a call for Elijah, the offering of sour wine, and his loud, voluntary yielding of his spirit. The sermon examines what the cry of dereliction does and does not teach: it does not indicate a division within the Trinity, a dissolution of the hypostatic union, or patripassianism, but it does express the qualified, temporary withholding of the Father's favour from the Son as he bore the punishment due to his people. Christ's loud cry at the moment of death demonstrates that he laid down his life sovereignly and willingly, not as a victim overcome by suffering but as a priest offering himself as substitute. The only fitting response to this substitutionary sacrifice is not moral self-improvement but worship, gratitude, and faith in the one who was forsaken so that his people would never be forsaken.
Free Grace Baptist Church - October 22, 2017 AM
Matthew 27 records the layered mockery poured upon Christ at Calvary — by the chief priests, scribes, and elders, and even by the revolutionaries crucified alongside him. The sermon exposes three lines of their reproach: his supposed inability to save, the illegitimacy of his kingship, and the apparent abandonment by his Father. Throughout, the mockers speak more truth than they know, for it is precisely because Christ will not come down from the cross that sinners are saved, and the dying thief stands as the living proof of that saving power exercised in the midst of agony and derision.
The Crucifixion of Jesus, Part 2
Matthew 27:39–44 records three distinct groups — passing bystanders, the chief priests and elders, and the two crucified robbers — each heaping mockery and blasphemy upon the Son of God while he hangs on the cross. The preacher demonstrates that in every taunt, the mockers unwittingly speak truth: he is the temple builder, the Savior of others, the King of Israel, and the Son of God — and it is precisely because he is all of these things that he must stay on the cross to satisfy divine justice for his people's sins. The irony Matthew constructs reaches its apex in the dying thief, who looks past the gore of the crucifixion and confesses Christ as Lord, while the religious leaders who possessed the very scriptures that prophesied this scene remain utterly blind to it. The sermon calls both unbelievers and believers to look to the crucified Christ by faith, to receive salvation as a gift rather than bargaining with God, and to find in this scene the unsurpassed measure of the Savior's love.
Free Grace Baptist Church - October 8, 2017 PM
What happens when a believer sins against a holy God? Expounding 1 John 2:1–2 within the broader context of 1 John 1:5–10, this sermon answers that question under two headings: Christ as advocate and Christ as propitiation. The advocate language draws on the high-priestly intercession of Christ at the Father's right hand — distinct from, yet complementary to, the Spirit's advocacy on earth — while the doctrine of propitiation is traced through the Old Testament sacrificial vocabulary of kippur to show that Christ both turns away divine wrath and removes guilt. The sermon closes with a direct call to unbelievers to flee to Christ, the only one under whose blood the wrath of God is turned away and peace with God secured.
Free Grace Baptist Church - September 24, 2017 PM
First John 1:5–10 presents three interlocking claims about fellowship with God: the nature of God as absolute moral purity (light), the deceptive professions of those who walk in darkness while claiming communion with God, and the path of true fellowship grounded in the cleansing blood of Jesus Christ. The sermon engages the Gnostic false teachers who denied sin's reality and the law's relevance, and sets their errors against the revealed gospel — that total depravity rightly understood drives sinners to Christ, the light of the world. True assurance of salvation rests not on sinless perfection but on ongoing confession, the atoning work of Christ, and the Spirit's inward fruit, so those who struggle with assurance are directed to the cross while those who live in blatant antinomian rebellion are warned that false doctrine produces false assurance.
The Trial before Pontius Pilate, Part 2
Matthew 27:15–23 presents Pontius Pilate's attempt to grant amnesty to Jesus through the Passover custom of releasing a prisoner — an attempt that collapses under the pressure of crowd manipulation and Pilate's own moral cowardice. The passage exposes the envy driving the religious leaders, the warning of Pilate's wife confessing Christ's righteousness, and the moral depravity of a multitude persuaded to choose a violent insurrectionist over the sinless Son of God. The repeated declarations of Christ's innocence — by Judas, Pilate's wife, and Pilate himself — are Matthew's design: the just stands for the unjust, and every voice proclaiming 'he has done no evil' opens the door to the gospel of substitutionary atonement. Hearers are called to see their own capacity for the crowd's guilt, to recognize total depravity in themselves, and to flee to the holy, harmless, undefiled Christ for forgiveness and righteousness.
The Hearing before the Sanhedrin, Part 2
At the trial before the Sanhedrin, two false witnesses twist Christ's words about destroying the temple, and the high priest demands to know whether Jesus is the Christ, the Son of God. Christ's answer — 'it is as you said' — is an unambiguous messianic confession, immediately amplified by his identification of himself as the Son of Man of Daniel 7 enthroned at the right hand of the Father (Psalm 110:1), a claim that converges multiple streams of Old Testament prophecy. The sermon sets this confession against the backdrop of human sinfulness — visible in the kangaroo court's predetermined verdict and willingness to suborn perjury — and calls hearers to see in Christ the true temple-builder of the Davidic covenant, the substitutionary curse-bearer of Isaiah 53, and the only Savior in whom God and sinners dwell together.
The Prediction of Desertion and Denial
Matthew 26:31–35 records three predictions Jesus makes on the night of His betrayal: that all the disciples will desert Him, that Peter in particular will deny Him three times before the rooster crows, and that He will be raised and go before them to Galilee. The passage demonstrates both the sovereignty of Christ, who is not caught unawares but walks toward the cross in accordance with Zechariah 13:7 and the eternal decree of the Father, and the weakness of even the most zealous believers, who prove incapable of standing in their own strength. Peter's brash self-confidence — his flat contradiction of Christ's word and his lofty assessment of himself above his fellow disciples — stands as a warning against pride and self-reliance. The sermon calls believers to kill pride, cultivate dependence upon God, embrace Scripture's honest assessment of indwelling corruption, and rest in the grace of a Savior who, despite foreknowing every act of betrayal, still promises to meet His scattered sheep.
2LCF Chapter 14 - Of Saving Faith
What is saving faith, and where does it come from? Working through 2 LCF (1689 LBCF) Chapter 14, paragraphs 1–3, this study traces the origin, object, and nature of saving faith. Saving faith is not a human contribution to salvation but a sovereign gift of the Holy Spirit, ordinarily wrought through the ministry of the Word and increased through the means of grace. The principal acts of saving faith have immediate relation to Christ alone — receiving and resting upon Him for justification, sanctification, and eternal life by virtue of the covenant of grace — and though faith may be weak and assailed, it cannot ultimately be lost, because its author and finisher is Christ himself.
The Faithful Father
Colossians 3:20–21 places two commands at the center of household religion: children are to obey their parents in all things as an act pleasing to the Lord, and fathers are forbidden from provoking their children lest they become discouraged. This exposition traces the negative prohibition of Colossians 3:21 through its Old Testament background in Deuteronomy 21 and its positive counterpart in Ephesians 6:4, examining how unrighteous anger, unbiblical discipline, and passive abdication each provoke children toward despair and rebellion. The fifth commandment functions here both as a mirror to drive children to Christ and as a continuing standard to which the Spirit then empowers obedience. Fathers are called to fear God first, to exercise discipline within an atmosphere of love, and to provide spiritual instruction — in the home and through the church — as their highest earthly stewardship.
1 Kings 18:41 - 19:8
When Elijah calls for rain after the contest at Carmel, he prays persistently through seven divine silences before a small cloud rises from the sea, demonstrating that God's sovereignty over nature does not remove the necessity of prayer but rather grounds it. The passage then traces Elijah's flight from Jezebel's death threat, and the study mounts a careful exegetical defense of Elijah: his departure is not a crisis of faith or narcissistic self-pity, but the brokenness of a prophet grieved over Israel's covenant unfaithfulness, directed to Horeb by divine prompting, and met there by a God who feeds, rests, and commissions rather than rebukes. God's varied ways of answering prayer — immediately, after extended pleading, or not at all — resist reduction to any formula, and his tender provision for an exhausted prophet reveals a character utterly unlike Baal.
1 Kings 18:1-40
1 Kings 18:1–40 presents the contest on Mount Carmel as a divinely ordained demonstration that Yahweh alone is the living and true God, and that Baal is no god at all. The chapter sets Elijah's bold, public confrontation against Obadiah's quiet, behind-the-scenes faithfulness, showing that God deploys His servants in different ways toward the same kingdom purpose. Elijah's challenge — 'How long will you falter between two opinions?' — indicts both ancient syncretism and every form of divided allegiance, insisting that God demands total loyalty and is not manipulated by religious frenzy. The sermon closes by warning that a Baal-worship mentality — doing religious duty in order to extract blessing from God — can infiltrate even Reformed churches.
The Faithful Christian Mother
Proverbs 31:28–30 sets forth a vision of the faithful Christian mother whose defining characteristic is the fear of the Lord — a fear that is itself the fruit of sovereign, effectual grace. Drawing on Proverbs, Titus 2, Leviticus, the fifth commandment, and the testimony of C.H. Spurgeon, this sermon identifies four dimensions of biblical motherhood: her condition before God (saved by grace and walking with the Lord), her God-given influence over her children, her God-given authority over them, and her fourfold responsibility to instruct, example, discipline, and love. The closing application calls mothers to constant dependence on Word and prayer, theological literacy sufficient to catechize their children rightly, faithful perseverance in a demanding and underappreciated calling, and daily recourse to the gospel of Jesus Christ.
The Institution of the Lord's Supper
Matthew 26:26–30 records Christ instituting the Lord's Supper in the context of the Passover meal, and this sermon expounds the theological significance of that institution under three headings: the setting, the institution itself, and its conclusion. The bread and cup are shown to be covenantal signs rather than instances of transubstantiation or consubstantiation — the elements represent Christ's body and blood without any change of substance. The covenantal background of Exodus 24 and Jeremiah 31:31–34 illuminates the cup as the blood of the new covenant, fulfilled by Christ as the true Israel who accomplished what national Israel swore but failed to do at Sinai. Believers are called to receive the supper as God's gift of spiritual nourishment and to trust not in their own performance but in the blood and righteousness of Christ alone.
Of Effectual Calling (2LCF 10)
Effectual calling — the internal, sovereign act by which God draws his elect from death to life by his Word and Spirit — is the focus of 2nd London Baptist Confession of Faith chapter 10. This study works through all four paragraphs of the chapter, tracing the monergistic character of the call: it originates in God's eternal predestination, operates independently of anything foreseen in the creature, and is accomplished by a power no less than that which raised Christ from the dead. The chapter's handling of elect infants, the mentally incapable, the non-elect, and the heathen is examined in turn, with sustained application to evangelical method, the centrality of the cross in preaching, and the believer's dependence upon God in prayer and witness.
The Prohibition Against Partiality
James 2:1–4 issues a direct prohibition against partiality — the sin of showing favoritism based on economic status, ethnicity, or social rank within the gathered assembly of Christ's body. The sermon works through the command of verse 1 and its illustrative example in verses 2–4, while devoting substantial attention to demonstrating that James's soteriology is fully consistent with Paul's: salvation is by sovereign grace alone, through faith alone, in Christ alone, with works serving as the necessary evidence of genuine saving faith rather than its ground. The persistent tendency to judge by externals and to divide the body of Christ into cliques and factions is exposed as a form of sinful judgmentalism that usurps God's own prerogative as judge.
Of Free Will (2LCF9)
The doctrine of free will, rightly understood, is not denied by Reformed theology but carefully defined according to the fourfold state of man as Scripture and the 1689 London Baptist Confession (chapter 9) set forth. This confession-study exposition works through the four paragraphs of chapter 9 — man's will in innocency (able to sin and not to sin), in sin (unable not to sin), in grace (freed from bondage yet still corrupted), and in glory (perfectly and immutably free to good alone) — showing that each state demands a distinct account of human liberty. The doctrines of total depravity, effectual calling, and remaining corruption are not isolated abstractions but are woven into the covenantal structure of the confession, where chapter 9 stands between the covenant mediator (chapter 8) and the application of redemptive benefits (chapters 10 and following). Believers are urged to pray for dead sinners with urgency, to pursue Spirit-enabled obedience with vigor, and to take honest comfort in the confession's frank acknowledgment of remaining corruption rather than retreating into either perfectionism or despair.
The Betrayal of Christ by Judas
Judas Iscariot's betrayal of Christ for thirty pieces of silver exposes the deadly convergence of unrepented sin, satanic opportunism, and the utter insufficiency of religious privilege as a ground of salvation. Working through Matthew 26:14–16 in its narrative context, this sermon examines both the identity of the betrayer — his position, character, and the devil's capitalizing on his covetousness — and the mechanics of his conspiracy with the chief priests. The central application is that unconverted hearts, however outwardly privileged, will be seized upon by Satan through their ruling sin; the only remedy is sovereign grace received through faith in Christ alone.
The Prologue to the Passion Narrative
Matthew 26:1–5 opens the Passion Narrative with two structurally parallel statements placed side by side: Christ's sovereign prophecy of His own crucifixion and the chief priests' conspiracy to accomplish it. The sermon argues that the word 'delivered up' (paradidōmi) carries far greater theological weight than a simple 'betrayed,' pointing ultimately to the Father as the primary agent who delivered His Son according to the eternal covenant of redemption. The Passover timing is no coincidence but the deliberate fulfillment of Old Testament typology — Christ is the new Moses leading a new exodus — and the only fitting response to such grace is worship, adoration, and the resolve to point children and neighbors to the cross.
The Wisdom from God
Christ is the wisdom of God made concrete for sinners, and 1 Corinthians 1:30–31 inventories what that wisdom consists of: righteousness, sanctification, and redemption. This exposition argues that these three blessings are not coordinate with wisdom but are its very demonstration — the specific ways God's sovereign, gracious salvation exposes the folly of human wisdom and self-commendation. Justification by faith alone, grounded in the imputed righteousness of Christ, is shown to be the necessary foundation for, not the enemy of, holiness. The design of the whole — election, union with Christ, and the triad of blessings — is that the redeemed glory in the Lord alone, not in themselves.
The New Birth
John 3:1–10 presents Jesus' declaration to Nicodemus that no one can see the kingdom of God unless he is born again — a sovereign work of the Holy Spirit, not a human decision or cooperative effort. This sermon traces the dialogue between Christ and Nicodemus through three movements: Nicodemus's implicit question, Christ's response, and Christ's indictment of Nicodemus's ignorance of what the Old Testament — particularly Ezekiel 36:25–27 — had already taught about new-covenant regeneration. The doctrine of the new birth is expounded as thoroughly monergistic: God alone acts, man is passive, and faith and repentance are fruits of regeneration rather than its cause. Believers are called to examine the evidences of genuine new birth — faith in Christ, love of the brethren, and overcoming the world — while the unconverted are directed to look to Christ and believe the gospel.
Free Grace Baptist Church - September 25, 2016 PM
Second Samuel 22 records David's song of deliverance, but verses 21–25, in which David appeals to his own righteousness before God, present a theological problem: David was an adulterer, a murderer, and a negligent father, yet he claims the Lord rewarded him according to his righteousness. This sermon argues that David's righteousness is not intrinsic or earned by law-keeping but is the alien righteousness of Christ imputed to him by faith — the same doctrine Paul expounds in Romans 4 and Psalm 32, which David himself composed. The resolution lies in David's own theology: he understood his total depravity, the necessity of atonement, the doctrine of imputation, and the appropriation of Christ's righteousness through faith alone, demonstrating that Old Testament saints were saved in precisely the same way as New Testament believers.
The Most Important Question for Young People
Psalm 119:9 poses what the sermon calls the most important question for young people: 'How can a young man cleanse his way?' Before answering, the text forces an honest reckoning with the doctrine of total depravity and total inability — the way stands in need of cleansing precisely because every faculty of human nature is corrupted by the fall in Adam, and no sinner can commend himself to God apart from sovereign grace. The answer the psalmist gives, 'by taking heed according to Your Word,' encompasses both initial justification by grace through faith in Christ and ongoing sanctification by the same Word and Spirit. Parents and young people alike are exhorted to engage Scripture with the whole heart — obeying, memorizing, meditating, declaring, and delighting in it — as the only path to a cleansed way.
The Lament Over Jerusalem
Matthew 23:37–39 records Christ's lament over Jerusalem — a cry of sorrow that follows directly upon the severest condemnations he has pronounced against the scribes and Pharisees. The sermon traces Jesus' prophetic lament through its Old Testament antecedents in Jeremiah, Ezekiel, and the Psalms, arguing that Christ speaks here according to his human nature, expressing genuine grief over a city that has killed the prophets and now rejects the Messiah himself. The declaration 'your house is left to you desolate' marks a decisive redemptive-historical shift: as in Ezekiel 8–11, the withdrawal of God's glory precedes the destruction of the temple, and that withdrawal is enacted when Christ departs to the Mount of Olives. The sermon closes by refuting the Arminian use of 'you were not willing' as a proof text for free will, showing instead that the text confirms total depravity and that the free and genuine offer of Christ to sinners is fully consistent with the Reformed doctrine of sovereign grace.
The Condemnation of the Religious Leaders, Part 5
Matthew 23:29–33 records the eighth and final woe Jesus pronounces against the scribes and Pharisees, and this sermon works through the passage under three headings: their professed allegiance to the prophets, their protested dissociation from their fathers' murders, and Christ's prophetic assertion of their guilt. The hypocrisy at the centre of the woe is that these men honoured dead prophets with tombs and monuments while plotting the murder of the greatest prophet, the Lord Jesus Christ himself. The sermon draws sustained parallels from Ezra 9, Daniel 9, 2 Kings 17, and 2 Chronicles 36 to show that Israel's rejection of the prophets had always preceded covenantal judgment, and that Matthew 23 sets the ground for the destruction of Jerusalem prophesied in Matthew 24. Hearers are pressed by Christ's own question — 'How can you escape the condemnation of hell?' — and directed to faith in Christ alone as the only answer.