Topic
Biblical Theology
1,075 sermons · All topics
2 Kings 17:1-23
The fall of the northern kingdom of Israel to Assyria in 722 BC is not mere political history but theological history: the exile of the ten tribes was the direct judgment of God upon a nation that had spent over two centuries filling up the measure of its guilt through idolatry, covenant-breaking, and the rejection of every prophet sent to call them back. Working through 2 Kings 17:1–23, this study traces the instrument of God's judgment (Shalmaneser and Sargon of Assyria), the reasons for it (Israel's fear of false gods, imitation of the nations, rejection of the prophets, and repudiation of the Mosaic covenant), and its result (removal from God's sight — a loss not merely of land but of divine fellowship). The passage warns that those who follow worthlessness become worthless, while those who worship the living God are conformed to His image — and it calls every hearer to heed the warnings God has given before the same measure of guilt is filled.
2 Kings 16
Second Kings 16 records the reign of Ahaz, one of the most wicked kings in Judah's history — a man whose idolatry, political pragmatism, and innovations in worship reveal a heart comprehensively far from God. The sermon works through three movements: Ahaz's child sacrifice and high-place worship (vv. 1–4), his submission to Tiglath-Pileser III of Assyria rather than trusting Yahweh's covenant promises (vv. 5–9), and his importation of a Syrian altar and remodeling of the temple (vv. 10–20). The passage serves as a sustained warning against pragmatism over promise, worship innovation over the regulative principle, and the spineless complicity — exemplified by the priest Urijah — that advances evil as surely as outright wickedness does.
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.
The Angelic Word & Song
What did the angels announce to the shepherds on the night of Christ's birth, and why does it matter for sinners today? Expounding Luke 2:10–14, this sermon traces the angelic word and the angelic song under two headings, showing that the announcement is one of greatest significance, greatest joy, universal scope, and divine salvation — a Savior who is Christ the Lord, born in fulfillment of Old Testament promise (2 Samuel 7, Isaiah 9:6, Micah 5:2) and condescending from infinite glory to a feed trough. The sermon calls hearers to hasten their gaze upon this Christ, to hitch the joy of their lives to the triune God and His gospel alone, and to believe on the Lord Jesus Christ for everlasting life.
Free Grace Baptist Church - December 17, 2017 AM
John 9:1–12 presents Christ's healing of a man born blind as the occasion for understanding what it means that Jesus is 'the light of the world' — not merely a physical healer, but the fullness of divine revelation entering a world of spiritual darkness. The sermon traces the Old Testament roots of this claim through Isaiah's Servant Songs, the messianic oracle of Genesis 49, and the typology of Naaman's cleansing in 2 Kings 5, showing that restoring sight to the blind is a distinctly messianic activity. The Pharisees' rejection exposes the deepest irony of the text: those who claimed to see were blind, while a beggar born sightless came to confess and worship the Son of God. The sermon closes with a call both to personal confidence in Christ as the sole light in a darkened world and to gospel proclamation modeled on the once-blind man who could not help but speak of what he had seen.
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 Healing of Naaman
The healing of Naaman in 2 Kings 5 is exposited as a portrait of sovereign, free, and humbling grace that reaches beyond Israel to a Gentile enemy — a Syrian military commander who is not only cleansed of leprosy but converted from idolatry to the living God. The sermon traces God's providential orchestration through a nameless captive servant girl, Elisha's deliberate absence from the healing, and Naaman's progression through fury, submission, confession, gratitude, and resolution — all paralleled with the offense and power of the New Covenant gospel. The contrast between the converted pagan Naaman and the perverted Israelite Gehazi underscores that Yahweh's grace is free and cannot be bought, bartered, or manipulated. Hearers are called to recognize in Naaman's conversion the marks of genuine saving faith: humble confession, gratitude, and a sensitive conscience toward the one true God.
Free Grace Baptist Church - November 26, 2017 AM
Acts 3:11–15 presents the Apostle Peter's proclamation of Jesus Christ to a crowd of Israelites gathered at Solomon's Porch, astonished at the healing of a man lame from birth. The sermon examines three movements in Peter's address: the occasion for preaching Christ (the healing and the crowd's amazement), the correcting prologue (Peter redirecting attention from the miracle and its instruments to the God of the miracle), and the preaching of Christ itself, which identifies the God of Abraham, Isaac, and Jacob as the one who glorified his servant Jesus — the fulfillment of Isaiah's servant prophecies — and incriminates the audience for crucifying the Holy One and the Just in favor of a murderer. The vindication of Christ in his bodily resurrection is the cornerstone of apostolic proclamation: 'whom God raised from the dead, of which we are witnesses' grounds the veracity of the gospel and the confidence of every believer.
The Healing of Naaman
2 Kings 5 presents the healing of Naaman the Syrian as a display of divine sovereign grace that crosses every boundary of ethnicity, enmity, and religious ignorance. The sermon traces three movements in the chapter: the providence of God in directing Naaman to Israel's prophet, the humbling and cleansing of Naaman himself, and the condemnation of Gehazi's greed. The preacher presses the text as a gospel pattern — Naaman is healed not by his own resources or merit but by simple obedience to the word of God, a model of the sovereign grace that brings the most unlikely sinners to repentance and faith.
2 Kings 14
2 Kings 14 presents the reigns of Amaziah in Judah and Jeroboam II in Israel as twin case studies in the tension between partial obedience and persistent idolatry. Amaziah begins well — executing conspirators according to Deuteronomy 24:16 and heeding the man of God — yet his victory over Edom leads him to bow before Edom's gods, and 2 Chronicles 25 reveals that his subsequent military defeat by Israel was a direct act of divine judgment. Jeroboam II, though wicked like Jeroboam son of Nebat, presides over a Solomonic territorial expansion not because of geopolitical fortune but because God, in covenant faithfulness, saved Israel by his hand. The chapter as a whole foreshadows the Babylonian captivity and demonstrates that God's promises — to David and to Jehu alike — direct history even through judgment.
2 Kings 15
2 Kings 15 surveys five successive kings of the northern kingdom of Israel in the eighth century BC, four of whom seized power through assassination, as the nation spirals toward its destruction by Assyria in 722 BC. The chapter is framed by two relatively stable kings of Judah — Azariah (Uzziah) and Jotham — whose reigns contrast sharply with the chaos in the north, even as they share the sin of leaving the high places intact. The relentless refrain that each northern king 'did not depart from the sins of Jeroboam the son of Nebat' is the biblical author's stated rationale for the divine judgment that falls in chapter 17. The study closes with application drawn from Amos 4: when God sends chastening, the right response is repentance and return to Him, not continued rebellion.
The Mercy of God in the Ministry of Elisha
Four miracles in 2 Kings 4 — multiplied oil, a resurrected son, purified stew, and bread multiplied for a hundred men — demonstrate that Yahweh's mercy extends not only to kings and nations but to nameless, destitute individuals in the most ordinary circumstances of life. The prophet Elisha functions typologically throughout: his inadequacy, importunate prayer, and restorative acts all point forward to the Lord Jesus Christ, the true miracle-worker who alone can save sinners from their sins. Where Elisha can relieve physical need and point Israel to God, only Christ forgives sin through his life, death, and resurrection. The sermon closes with a call to gratitude, trust in God's sovereign provision over everyday anxieties, and faith in Christ alone for salvation.
Of Religious Worship and the Sabbath Day, Part 2 (2LCF 22)
The Christian Sabbath is not a Puritan invention but a moral, perpetual commandment binding all men in all ages, now observed on the first day of the week in light of Christ's resurrection. This session of the 1689 London Baptist Confession study works through the ministry of Christ, the resurrection accounts, the apostolic pattern of first-day gathering, and the typology of Hebrews 4 to establish that a weekly Sabbath rest remains for the people of God in the new covenant era. The change of day from the seventh to the first reflects the inauguration of the new creation by the risen Christ, just as the Father rested on the seventh day of the old creation. Hearers are urged to receive the Lord's Day as a gracious gift — a weekly 'market day of the soul' pointing forward to the consummated rest that has not yet fully come.
2 Kings 13
2 Kings 13 records the reigns of two northern kings, Jehoahaz and Jehoash, against the backdrop of Syrian oppression and the death of the prophet Elisha. The chapter exposes a recurring pattern: Israel's idolatry provokes divine judgment, yet God's covenant faithfulness to Abraham, Isaac, and Jacob moves him to hear even the prayer of an apostatizing king and send deliverance. Elisha's death, the miraculous revival at his tomb, and the fulfillment of his prophetic word against Syria together press a single point upon the reader: the word of the living God is not extinguished by the death of its instruments. The study calls hearers to reject base ingratitude for God's mercies, to bring every burden boldly to the throne of grace, and to see in Elisha a typological anticipation of Christ's victory over the grave.
The Crucifixion of Jesus, Part 3
Matthew 27:45–46 records the darkest three hours of history and the lone saying of Christ that Matthew preserves from the cross: 'My God, my God, why have you forsaken me?' This sermon works through the cry of dereliction with careful attention to what the text does and does not teach, ruling out any ontological division within the Trinity, any dissolution of the hypostatic union, and any notion that all three persons suffered at Calvary. The forsakenness Christ voiced was real — a qualified withdrawal of the Father's consolatory smile and favour, not an abandonment of love — because Christ stood as the covenant surety of his people, bearing the punishment of loss that sinners deserve. The gospel comfort that follows is decisive: because Christ cried 'Why have you forsaken me?' those united to him by faith will never have to.
2 Kings 12
The reign of Joash in 2 Kings 12 presents an ironic arc: a king who labours to repair the temple of the Lord ultimately strips it bare to bribe a foreign invader. This study traces the regnal formula of verses 1–3 as testimony to the faithfulness of the Davidic covenant promise of 2 Samuel 7, the mechanics and moral lessons of the temple-repair programme in verses 4–16, and the swift depletion of what was restored when Hazael threatens Jerusalem in verses 17–21. The parallel account in 2 Chronicles 24 fills out Joash's apostasy after the death of Jehoiada, underscoring that external restraint cannot produce saving faith, and that every failing king in David's line points forward to the one descendant who does not disappoint.
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.
Of Religious Worship and the Sabbath Day (2LCF22)
The Sabbath commandment is a moral, positive, and perpetual law binding all men in all ages — not a distinctively Jewish institution abolished with the Mosaic economy, but a creation ordinance blessed and sanctified by God from the beginning and carried forward into the New Covenant era. Working through 2LCF chapter 22, paragraphs 7 and 8, this session traces a biblical theology of the Sabbath from Genesis 2 through Isaiah and Jeremiah, establishing both the moral principle (one day in seven) and its positive element (the particular day). The shift from Saturday to Sunday is grounded in creation and redemption as the twin rationales for the commandment, anticipating the resurrection of Christ as the basis for Lord's Day worship. Hearers are called to receive the Sabbath not as a burden but as a gift given by God for the good of His creatures.
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 22, 2017 AM
Matthew 27:32–54 records the crucifixion of Christ amid layered mockery from three distinct groups — passers-by, the religious establishment, and the two robbers. This exposition argues that each taunt ironically confirms what it intends to deny: that Jesus is the Son of God, the true temple-builder, and the Saviour of Israel. The sermon draws out the substitutionary logic of the cross — that Christ remained on it not despite his divine sonship but because of it, bearing the wrath owed to his people so that divine justice might be satisfied in him rather than in the sinner.
2 Kings 11
Second Kings 11 records one of the most acute threats to the Davidic covenant: the usurper Athaliah nearly extinguishes the royal line that would ultimately produce the Messiah. The chapter is examined under four headings — the preservation of the Davidic line, the coronation of Joash, the execution of Athaliah, and the renewal of the covenant — tracing how God's providence, not direct intervention, defeats the murderous scheme through the obscure faithfulness of Jehoshabah. Covenant renewal in verse 17 carries an immediate implication: genuine fidelity to Yahweh requires the total destruction of idolatry, a principle that applies with equal force to the believer's ongoing war against sin. The session closes by anchoring the believer's confidence not in the hidden reign of Joash but in the present, absolute reign of his descendant, the Lord Jesus Christ.
The Qualifications for Elders
What qualities must a man possess before a church installs him as an elder? Expounding 1 Timothy 3:1–7, this sermon works through six categories of qualification: the man's desire for the office, his personal holiness, his domestic faithfulness, his spiritual maturity, his testimony among outsiders, and his aptness to teach. The three New Testament terms — elder, overseer, and pastor — are shown to be synonymous, describing one office whose governing instrument is the preached Word. The congregation is pressed to apply these qualifications rigorously, to test aspiring men through faithful churchmanship, and to resist the twin errors of setting the bar so low that unfit men enter and so high that no man can qualify.
Free Grace Baptist Church - October 15, 2017 AM
Matthew 27:32–38 presents the crucifixion of Jesus Christ as the central event in redemptive history, the long-anticipated fulfillment of Old Testament promise from Genesis 3:15 through Isaiah 53. The sermon traces two movements: the way to the cross — bearing, location, and the bitter drink — and the act of crucifixion itself, attending to the division of garments, the watching guards, the charge above his head, and the company of criminals. Throughout, the visible shame of the Son of God is shown to be the appointed means by which he crushes the serpent's head, satisfies divine justice, and secures justification for all whom the Father gave him. Hearers are called to abandon every notion of contributing to their own salvation and to look in faith to the crucified Christ alone.
2 Kings 10
2 Kings 10 records the complete extermination of the house of Ahab by Jehu, the destruction of Baal worship in Israel, and the subsequent decline of the northern kingdom — all presented by the narrator as the precise fulfillment of prophecies God gave through Elijah in 1 Kings 19 and 21. Jehu functions as an imperfect, politically calculating instrument in the hands of a sovereign God whose word never fails. The chapter presses a searching application: true conversion turns from all sin — not merely the "wasteful" sins that bring no benefit, but the "gainful" sins a man clings to for security and advantage.
Of the Sabbath (2LFC22)
The Regulative Principle of Worship, grounded in the Second Commandment and confessed in Chapter 22 of the 1689 London Baptist Confession of Faith, holds that God alone determines the acceptable way in which He is to be worshipped — nothing more, nothing less, and nothing else than what He has commanded in Scripture. Working through paragraphs 1 and 2 of the confession, this session distinguishes the first commandment (who is to be worshipped) from the second (how God is to be worshipped), showing from Romans 1, Deuteronomy 12, 1 Timothy 3, Hebrews 12, and the narrative of Saul that innovation in worship — however well-intentioned — constitutes a form of idolatry. The practical application is that the elements of corporate worship must be drawn from Scripture alone: prayer, the reading and preaching of the Word, singing, and the sacraments — with no addition, subtraction, or substitution from the imaginations and devices of men.
2 Kings 9
Second Kings 9 records the anointing of Jehu and his swift execution of God's long-deferred judgment upon the house of Ahab — a judgment decreed in 1 Kings 19 and pronounced by Elijah in 1 Kings 21. This sermon works through the chapter in two movements: the instrument of that judgment (the anointing of Jehu, vv. 1–13) and the execution of it (the deaths of Joram, Ahaziah, and Jezebel, vv. 14–37). The exposition draws out the comprehensive sovereignty of God over history, politics, and retribution, tracing how every detail — the location of Naboth's field, the presence of both kings in Jezreel, the dogs and the chariot — fulfills specific prophetic promises decades in the making. Listeners are called to take seriously both the justice of God against the wicked and the legitimate rejoicing of the righteous when that justice is displayed.
The Trial before Pontius Pilate, Part 3
Matthew 27:24–26 records Pontius Pilate's attempt to wash his hands of Christ's blood, the crowd's acceptance of blood-guilt upon themselves and their children, and the formal sentencing of Jesus to scourging and crucifixion. This sermon exposes Pilate's self-absolution as rank hypocrisy — he declares innocence while simultaneously ordering the execution — and traces the crowd's fearful cry ('His blood be on us and on our children') as an omen fulfilled in the destruction of Jerusalem in AD 70. The passage is set within the larger framework of substitutionary atonement: Christ, the only truly innocent man, willingly bore the penalty owed to guilty sinners, satisfying divine justice on behalf of His people. Hearers are called to see their own culpability in the cross and to repent and be converted, trusting in the sufficiency of Christ's shed blood for the remission of sins.
2 Kings 8
2 Kings 8 traces three interlocking narrative threads — the restoration of the Shunammite woman's land, the assassination of Syria's king Ben-Hadad by Hazael, and the moral defection of Judah's kings Jehoram and Ahaziah — all set within the larger context of God's prophesied judgment against the house of Omri announced in 1 Kings 19. The chapter demonstrates God's comprehensive, unrivaled sovereignty over individual lives, foreign nations, and royal dynasties alike, as every piece moves toward the purge of Jehu. A recurring application drives the exposition: the knowledge of God must issue in worship and obedience, not mere fascination, and ungodly alliances — whether political or marital — carry devastating consequences across generations.
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.
2 Kings 6:24-7:20
The siege and deliverance of Samaria in 2 Kings 6:24–7:20 exposes both the devastating covenantal consequences of Israel's idolatry and the sovereign mercy of Yahweh who refuses to abandon His people. The cannibalism, famine, and political helplessness that afflict Samaria are not arbitrary calamities but the precise covenant curses of Leviticus 26 and Deuteronomy 28, visited upon a nation that had abandoned Yahweh for the gods of Canaan. God's deliverance comes not through royal power or military might but through four leprous outcasts, an unnamed servant, and a supernatural terror sent upon the Syrian army — instruments so unlikely that only God can receive the glory. The passage presses its hearers to trust the prophetic Word of God rather than political power, and to proclaim the good news they have received rather than remain silent.