Topic
Christology
1,353 sermons · All topics
The Unity of the Church
Philippians 2:1–4 grounds the church's unity in the Trinitarian realities of consolation in Christ, the comfort of the Father's love, and the fellowship of the Holy Spirit — not in human sentiment. The passage moves through a commendation of unity (vv. 1–2) and a cultivation of unity (vv. 3–4), showing that selfish ambition and conceit are the precise enemies of the love and one-mindedness the apostle commands. The sermon concludes that humility, self-denial, and others-mindedness are not optional graces but the indispensable conditions for a church that advances the cause of Christ — and that none of these can be pursued apart from the ongoing work of the Holy Spirit.
The Oracles of Balaam, Part 1
Numbers 23 records the first two oracles of Balaam, in which God sovereignly overturns Balak's hired curse and compels a pagan seer to pronounce blessing upon Israel instead. The first oracle establishes the singularity of the covenant people — a nation dwelling apart, not reckoned among the nations — and the impossibility of cursing those whom God has not cursed. The second oracle grounds that protection in the immutability of God: because God is not a man that he should lie or repent of his word, no sorcery or divination can prevail against Jacob. The passage ultimately anticipates Romans 8:31 — if God is for his people, no Balak, no Balaam, and no adversary can stand against them.
Divine Protection for Weary Travelers
Psalm 121, a Song of Ascents, is read against the sweep of redemptive history: from Adam's failure to fulfill his mandate in the garden to the Last Adam, Christ, who descends, redeems, and ascends to bring his people into the presence of God. The sermon traces the 'climbing the mountain' motif through Eden, Israel's temple worship, and the new covenant church to show that every believer is presently on a pilgrimage toward glory. Because Yahweh — the self-existent Creator of heaven and earth — is the keeper of his people, they are promised protection from stumbling, shade from the heat of affliction, and preservation from the very judgment their sins deserve. The practical call is to look to Zion rather than to the surrounding mountains of fear, to value the Lord's Day as a weekly foretaste of that final rest, and to press on in the strength God supplies.
CTF 2025: What Are the Modern Day Issues With the Trinity?
Two ministers survey the modern doctrinal errors threatening a right understanding of the Trinity, contrasting them with the robust trinitarianism of the Second London Baptist Confession of Faith (1689 LBCF) Chapter 2. The discussion identifies the eternal subordination of the Son controversy, Arianism, Sabellianism, and social trinitarianism as recurring and contemporary departures from orthodox Trinitarian confession. Particular attention is given to the Confession's insistence on the one will and one operation of God, against models that fracture the divine unity by assigning separate wills or discrete percentages of action to each person.
The Riches of God's Grace
Ephesians 1:7 declares that believers possess redemption through Christ's blood and the forgiveness of sins according to the riches of God's grace. This sermon works through the triune shape of salvation in Ephesians 1:3–14, arguing that the redeemed are not a class of morally capable people who needed modest assistance, but guilty sinners who required blood atonement, divine election, and the sealing of the Holy Spirit. The cross is shown to satisfy divine justice as well as display divine love — God is both just and the justifier of the one who has faith in Jesus, as Paul argues in Romans 3:21–26. The sermon closes with a direct application to baptism, presenting the ordinance as an outward declaration of the inward forgiveness and righteousness received through union with Christ.
The Suffering and Glory of Christ
Psalm 22 presents the suffering and glory of Christ with a precision and detail that exceeds even the Passion narratives of the four Gospels. The psalm's first half expounds the dereliction Christ endured on the cross — not as a breach of the Trinity or a dissolution of the hypostatic union, but as the penal withdrawal of the Father's sensible favor while the Son bore the curse due to his people's lawbreaking. The second half moves from that suffering to the exaltation of the Redeemer, the adoption of his brethren, the extension of his kingdom to all nations, and the generational advance of his church — all grounded in the finished work of the cross. The sermon calls believers to make much of the Psalms in both private devotion and corporate worship, hearing in them the very voice of Christ.
Live Stream - December 29, 2024
Psalm 110 presents the Lord Jesus Christ in his kingly and priestly offices as the ground of confidence for the people of God in a present evil age. The psalm's declaration — 'The LORD said to my Lord, sit at my right hand till I make your enemies your footstool' — is expounded through Christ's enthronement at the Father's right hand (vv. 1–3), his eternal Melchizedekan priesthood sworn by divine oath (v. 4), and the certain triumph of the warrior-king over every enemy, including death itself (vv. 5–7). The sermon calls believers entering a new year to fix their hope not on the shifting fortunes of history but on the reigning and interceding Christ, and calls the unconverted to look to him in faith today.
The Enthronement of the King-Priest
Psalm 110 is the most frequently quoted Old Testament text in the New Testament, and for good reason: it presents the Lord Jesus Christ in his twofold office as enthroned King and eternal Priest. This exposition works through all seven verses under three headings — the enthronement of Christ at the Father's right hand (vv. 1–3), the Melchizedekan priesthood sworn by God's oath (v. 4), and the triumph of Christ over all his enemies (vv. 5–7). The sermon calls believers entering a new year to fix their minds on the reigning King-Priest rather than on the hostility of the present evil age, and urges the unconverted to come to Christ in faith on the grounds that God's saving purpose is irreversible.
The Authenticity of Paul's Gospel
Paul's vigorous autobiographical defense in Galatians 1:11–24 establishes that his gospel did not originate from any human source but came by direct revelation of Jesus Christ — a claim with profound implications for the doctrine of justification. The sermon works through three arguments for gospel authenticity: the nature of the gospel itself as something no man would invent, Paul's pre-conversion conduct as a violent persecutor of the church, and his post-conversion movements that deliberately bypassed human instruction. The application presses the congregation to hold with confidence to a gospel that rests on the triune God's sovereign grace alone, not on human tradition or legal observance, and to hope for the conversion of even the most hardened opponents of the truth.
Live Stream - December 22, 2024
Galatians 4:4-5 presents the Incarnation under four headings: the moment, the mission, the mystery, and the meaning. The 'fullness of the time' encompasses the eternal decree of the covenant of redemption, the convergence of all Old Testament types and prophecies, and the completion of Mosaic tutelage. The Son of God was sent not by leaving one location for another, but by assuming human nature — born of a woman and born under the law — as the last Adam, the obedient servant, and the satisfier of the law's penal demands. The purpose of the Incarnation is the redemption of guilty sinners and their adoption as sons and daughters of God.
The Incarnation and the Salvation of God
Simeon's encounter with the infant Jesus in Luke 2:25–35 reveals the incarnation as the decisive fulfillment of every Old Testament promise — from Genesis 3:15 through the servant songs of Isaiah — and forces every hearer to declare whose side they stand on. The sermon expounds two movements in the passage: Simeon's confession that the child he holds is the salvation God prepared for all peoples, and Simeon's prophecy that this same child will cause the fall and rising of many, pierce Mary's soul, and expose the hidden allegiance of every heart. The call is direct: look to Christ by faith as Simeon did, die in peace as Simeon could, and do not be numbered among those who fell because they rejected the consolation of Israel.
Late in Time Behold Him Come
Galatians 4:4–5 declares that the Son of God entered history at the precise moment determined in the eternal covenant of redemption — not a moment early or late, but at the fullness of the times. The sermon works through four heads: the moment of Christ's coming as the convergence of eternal decree, prophetic anticipation, typological terminus, and Old Covenant tutelage's completion; the mission of the sent Son as the assumption of humanity by the omnipresent divine Word; the mystery of His humiliation in being born of a woman and born under the law as last Adam, obedient servant, and satisfier of the law's penal demands; and the meaning of the Incarnation as the redemption of law-breakers and their adoption as sons of God. The sermon calls believers to daily joy in so great a salvation and urges unbelievers to repent and believe before the day of forced submission.
CTF 2025 - Timeline of Classical Theism
This conference preview traces the historical continuity of classical theism and Trinitarian doctrine from the early church through the medieval theologians and the Reformed confessions, up to the present day. The Second London Baptist Confession's Chapter 2 — 'Of God and the Holy Trinity' — stands in full solidarity with the Westminster Confession, the Savoy Declaration, and the Belgic Confession on the doctrine of God, all of which drew on Nicaea and Chalcedon rather than doing original theological work. Significant departures from this received tradition emerged only in the twentieth century. The conference aims to demonstrate that historical solidarity and to reclaim a doctrine of God that has fallen on hard times in the modern era.
CTF 2025 10 - Optional Pre-Read Materials
A brief informal exchange offering pre-reading recommendations for a conference on the doctrine of God, focusing on 1689 LBCF Chapter 2. The discussion orients listeners toward classical theism, the historical consensus on the Trinity, and modern departures from that consensus in the 20th century. Recommended works address divine simplicity, the eternal relations of origin among the Trinitarian persons, and divine impassibility, providing theological grounding before the conference sessions begin.
CTF 2025 - What Are the Modern Day Issues With the Trinity?
This preview conversation addresses two recurring categories of Trinitarian error — subordinationism and social Trinitarianism — that the Classical Theism and the Faith 2025 conference will treat. The speakers ground their discussion in 1689 LBCF Chapter 2, particularly paragraph 3, arguing that the eternal Son is fully equal with the Father (contra eternal subordination of the Son), and that the divine persons share one will and one operation (contra social Trinitarianism and tritheism). The practical stakes are high: errors in Trinitarian theology distort both worship and social ethics, and confessional churches must arm their people with the historic biblical formulation.
CTF 2025 - Key Theological Concepts
This conference preview discussion addresses three interconnected concepts in classical Trinitarian theology: inseparable operations, appropriations, and missions. The speaker argues that a basic grasp of six to ten theological concepts drawn from creedal and confessional tradition — concepts the church developed through careful exegesis, not speculative innovation — is sufficient to give a reasoned defense of Trinitarian doctrine against modern deniers, Jehovah's Witnesses, and Arians. The practical exhortation is that every believer, not only the academically trained, owes a coherent account of the Trinity to anyone who asks.
CTF 2025 - Who are the 2025 Speakers? Dolezal, Renihan
This preview conversation introduces two speakers for a confessional Reformed Baptist theology conference: James Dolezal, whose scholarly work on divine simplicity and classical theism has centered on the 1689 LBCF's confession that God is 'without body, parts, and passions,' and Samuel Renihan, whose accessible treatments of divine impassibility grew out of a significant doctrinal controversy within ARBCA beginning around 2014. The discussion traces how that controversy, though disruptive, proved a providential catalyst for deeper engagement with theology proper — the doctrine of God in His nature, perfections, and triunity — and how both speakers represent a recovery of classical theism within the broader Reformed Baptist world.
Live Stream - December 15, 2024
John 16:25–28 forms the doctrinal climax of the upper room discourse, where Christ sets before his disciples three interlocking truths: the manner of his instruction through figurative language soon to be illumined by the Spirit, the direct access believers have to the Father through the Son in the new covenant era, and the Christological ground of that access in the Eternal generation, Incarnation, and Ascension of the Son. The sermon presses into the Eternal generation of the Son — his being begotten of the Father before all worlds, not by creation or adoption but by an Eternal relation of origin — and then into the Incarnation as the assumption of human nature without any compromise to his divinity. The unchanging love of the Father for his elect, grounded not in their merit but in sovereign grace and the mediation of Christ, is held out as the sustaining comfort for disciples facing tribulation, and the call to unbelievers is to look to Christ — his blood and righteousness — as the only escape from divine judgment.
The Glory of Christ's Departure, Part 1
John 16:25–28 records the climactic doctrinal statement of the Upper Room Discourse, in which Christ declares His eternal generation from the Father, His incarnation into the world, and His impending ascension back to the Father. The sermon works through three heads: the manner of Christ's instruction in figurative language and the Spirit's coming role in illuminating the disciples; the access believers have to the Father through the Son in prayer; and the doctrinal creed embedded in verse 28, treating eternal generation, incarnation, and ascension in sequence. The unchanging love of the Father for those who are in Christ by grace through faith is held out both as the chief encouragement for disciples going into a world of tribulation and as the ground of the gospel call to sinners to look to Christ for blood and righteousness.
The Wars of the LORD
Numbers 21 traces Israel's journey through military victory over the Canaanites, the punishment and grace of the bronze serpent, and the conquest of the Amorite kings Sihon and Og. The bronze serpent — condemned people bitten by fiery serpents, healed only by looking in faith to the remedy God prescribed — is taken up by Jesus in John 3:14 as a type of his own crucifixion, teaching that salvation comes by divine initiative alone, received through faith, not works. The same recurring sins of complaint, lack of faith in providence, and idolatry that marked the first generation persist in the second, warning the church that these corruptions follow the sin nature across every generation. The chapter closes with God's sovereign hardening of Sihon and the defeat of the giant Og, both down payments on the promised conquest and demonstrations of God's faithfulness, sovereignty, and goodness to his people.
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 Joy Associated with Christ's Departure
John 16:16–24 records Jesus preparing his disciples for the grief of his death and the joy of his resurrection, framing both under the single announcement 'a little while.' This exposition works through two movements: the announcement of Christ's departure and the disciples' confusion (vv. 16–18), and then the benefits of that departure — lasting joy grounded in the resurrection, and direct access to the Father through prayer in Christ's name (vv. 19–24). The sermon argues that the joy promised here is not the absence of suffering or temporal prosperity, but an indestructible joy rooted in Christ's finished work of life, death, resurrection, and ascension, a joy no adversary can strip from the believer.
The Covenant Ceremony With Abraham
Genesis 15 records the covenant ceremony by which God confirmed his promises of seed and land to Abram — not with a bilateral oath, but with a unilateral, self-maledictory act in which God alone passed between the divided animals. The sermon traces Abraham's justification by faith alone in verse 6, examines the ancient covenant-ratification ritual as a type of Christ bearing the covenant curse, and shows that the smoking oven and burning torch passing through the pieces preaches the substitutionary atonement of the Lord Jesus Christ. The application presses believers to rest their assurance not in their own covenant faithfulness but in the faithfulness of the God who swore by himself and sealed that oath in the blood of his Son.
Of the Duties of the Priests and Levites
Numbers 18–19 belongs to a literary unit stretching from chapters 16 through 19, all of which works to vindicate Aaron's God-ordained priesthood in the aftermath of Korah's rebellion. Chapter 18 defines the distinct duties and the provision of both priests and Levites, while chapter 19 supplies the purification rites that answer Israel's terrified cry in chapter 17 — 'shall we all utterly die?' — by providing a lawful way of drawing near to a holy God. The regulative principle of worship stands at the centre of these chapters: God alone determines who may approach Him, by what means, and under what conditions, and the death penalties attached to violations are not capricious but reflect the consuming holiness of the Lord. These Old Covenant arrangements point forward to the Lord Jesus Christ, the great High Priest who is also the Lamb, the one who both provides atonement and promotes and protects true worship under the New Covenant.
Sons and Daughters of God
What does it mean that sinners dead in trespasses can be called children of God? Expounding 1 John 3:1, this sermon works through five elements of the verse: the imperative weight of 'behold,' the immeasurable and immutable love of God rooted in his own essential being, the unmerited bestowal of that love upon the undeserving, the Christian's status as adopted sons and daughters in union with Christ, and the world's consequent ignorance and enmity toward believers. The sermon grounds adoption in the eternal predestinating love of the Father, the incarnation and obedience of the Son, and the indwelling of the Spirit — and closes with a call to behold these realities with eyes of faith as the only ground of encouragement for a church opposed by the world.
Ask FGBC #29: How will we see the Trinity in Heaven?
How will believers see and interact with the three persons of the Trinity in the new heavens and new earth? This question-and-answer episode wrestles with the beatific vision — the blessed sight of God in glory — and what kind of sensible or cognitive interaction redeemed humanity might have with Father, Son, and Holy Spirit in eternity. The discussion grounds its answer in the immutability of God (who does not cease to be spirit), the genuine humanity of the glorified Christ (whose wounds are healed but whose human nature persists), and the Trinitarian structure of all Christian experience, including prayer. The takeaway is that beholding the Lamb in the new earth is not abstract: it is a physical, glorified, sin-free existence in the presence of the God who cannot change.
The Spirit's Ministry to the Apostles
John 16:12–15 presents the Spirit's ministry to the apostles as the continuation and completion of Christ's own self-disclosure to the disciples. The sermon expounds Jesus' promise that the Spirit of Truth will guide the apostles into all truth, situating that promise within the doctrine of the Trinity — specifically the eternal processions of the Son and Spirit and their corresponding temporal missions. The Spirit's 'not speaking on his own authority' is shown to mirror Christ's own language about receiving all things from the Father, testifying not to any inferiority of persons but to the consubstantiality of the three divine persons, each possessing the whole divine essence undivided. The congregation is called to pursue the knowledge of the triune God as the foundation for every other duty of the Christian life.
The Vindication of the Aaronic Priesthood
Numbers 16:41–17 records the immediate aftermath of Korah's rebellion: Israel accuses Moses and Aaron of murder, God's wrath breaks out in a plague, and Aaron runs into the congregation with a censer to make atonement, standing between the dead and the living until the plague stops. Chapter 17 then confirms the Aaronic priesthood definitively when Aaron's rod alone buds, blossoms, and produces ripe almonds, functioning as a perpetual sign against any future usurper of the priestly office. The typological weight of Aaron's intercession in verse 48 points forward to Christ, who stands between dead sinners and the wrath of God, propitating that wrath by his blood. The sermon calls hearers to recognize both the sinfulness of Israel's hasty accusation and the glory of the priestly atonement that alone grants the unholy access to a holy God.
The Spirit's Conviction of the World
The Holy Spirit's conviction of the world — of sin, of righteousness, and of judgment — is not a promise that every hearer will be saved, but a declaration that the Spirit will confirm the identity and vindication of Jesus Christ through the apostolic proclamation. Drawing on John 16:8–11 alongside Acts 2 and Acts 24, this sermon argues that the Spirit's primary work in the world is to expose unbelief in Christ, to declare the sufficiency of Christ's imputed righteousness, and to announce the judgment already rendered against the ruler of this world at the cross. The church's calling is therefore not to measure success by numerical response but to preach sin, righteousness, and judgment faithfully, trusting the Spirit to do His own sovereign work.
The Future Prospect of the Apostle
Philippians 1:19–21 presents the apostle Paul's future prospect from a Roman prison cell, where he faces the real possibilities of release or execution. The sermon works through Paul's expectation of deliverance and vindication (vv. 19–20), grounded not in his own stature but in the prayers of the Philippian church and the power of the Spirit of Christ, and then turns to the great conviction of verse 21: 'For to me, to live is Christ and to die is gain.' The union Paul has with Christ in the present makes life a sustained magnification of the Savior, while death is simply the gaining of more Christ — a logic that dismantles every threat his persecutors could level against him. The congregation is called to the same orientation: to fight the good fight now, so that whether in life or in death, Christ is magnified in the body.