Topic
Lord's Supper
11 sermons · All topics
The Arrest of Jesus
John 18:1–12 records the arrest of Jesus, and the passage confronts the reader with a Savior who is not a hapless victim but the sovereign I AM who initiates, controls, and willingly enters every step of His own arrest. The sermon works through three movements: the betrayal by Judas and the convergence of internal, external, and spiritual threats upon Jesus; the glory of Christ displayed in His divine self-declaration that drives His captors to the ground; and the arrest itself, where the cup of divine wrath — not Peter's sword — is shown to be the true focus of the scene. The controlling application is that Christ's covenantal resoluteness in going to the cross for the salvation of His people is the proper ground for approaching the Lord's Supper with joy.
Live Stream - June 05, 2022
Romans 3:21–28 is expounded in the context of a communion service, grounding the Lord's Supper in the doctrine of justification by faith alone. The sermon traces Paul's argument that all humanity stands guilty before God, that God's own righteousness demands the punishment of sin without exception, and that the cross of Christ is the propitiation by which God is both just and the justifier of the ungodly. The righteousness credited to the believer is entirely the work of Christ — received through faith, purchased by blood, and offered freely to all without merit or prerequisite.
The Sacrifice Remembered
What does it mean to remember the death of Christ at the Lord's Supper? Examining 1 Peter 1:18–20, this sermon traces three dimensions of that remembrance: the incomparable value of Christ's precious blood over all corruptible earthly things, the eternal and love-driven divine purpose behind the atonement foreordained before the foundation of the world, and the singular historical reality of the incarnation and sacrifice. The congregation is called to prize Christ above every earthly attachment and to observe the Lord's Supper with the gravity and joy befitting so great a Savior.
Free Grace Baptist Church - May 1, 2016 PM
The precious blood of Christ as the sole ground of Christian redemption is the focus of this Lord's Supper meditation drawn from 1 Peter 1:18-19. The sermon first establishes the necessary denial — that redemption cannot come through corruptible things such as silver and gold, idolatrous religion, the ceremonial law, or the aimless traditions of the fathers. It then unfolds the proper assertion, showing that the blood of Christ is called 'precious' because of the high value Peter assigns it, the identity of the one who sheds it (the God-man, Christ Jesus), the manner in which it is shed (the cross death), and what it accomplishes (the definite redemption of guilty sinners). Believers are urged to approach the Lord's Supper with cheerful and examined compliance, knowing they congregate on the Lord's Day not out of mere tradition but because the God-man shed his blood for sinners on Calvary.
The Suffering Servant
Christ's suffering in 1 Peter 2:21–25 is first and foremost substitutionary atonement, not merely moral example — yet because he bore the sins of his people in his own body on the tree, his conduct under unjust suffering becomes a pattern for servants and all who endure hardship for conscience toward God. Drawing extensively on Isaiah 53, the sermon expounds the sinlessness of Christ as the ground of his perfect sacrifice, the imputation of sin to the sin-bearer, and the definitive freedom from sin's penalty and power that his death secures. The recovery of straying sheep by the chief Shepherd and Overseer is traced to sovereign, efficacious grace — not to any act of the will — calling believers to meditate on these realities as they come to the Lord's Supper.
Free Grace Baptist Church - November 1, 2015 PM
Acts 7:44–8:4 presents the Christ of Stephen — the Christ that the proto-martyr sees, preaches, and dies gazing upon. Working through five headings drawn from Stephen's speech and vision, the sermon establishes that Christ is the scope of all Scripture, was foretold by the prophets, is perfect in his righteousness (in nature, conduct, and obedience), was betrayed and murdered by determined divine purpose, and is now risen and exalted as both helper and judge. The sermon is delivered as a Lord's Supper meditation, calling believers to a burning remembrance of Christ's substitutionary death and exaltation, and warning unbelievers that the same exalted Son of Man who is joy to his people is dread to all who reject him.
The One Who Justifies the Ungodly
Romans 4:5 announces that God justifies the ungodly — a declaration that seems to violate the standard of Proverbs 17:15, which condemns justifying the wicked. The doctrine of imputation resolves the apparent tension: God reckons, credits, and accounts righteousness to sinners not on the basis of moral transformation but on the basis of Christ's active and passive obedience received through faith alone. Three acts of imputation structure the biblical argument — Adam's sin imputed to his posterity, the elect's sin imputed to Christ, and Christ's righteousness imputed to the elect — establishing that the gospel upholds rather than undermines divine justice. This sermon was preached in the context of a Lord's Supper service, directing communicants away from any sense of personal worthiness and toward the finished work of Christ as the sole ground of acceptance before God.
From Alienation to Reconciliation
Colossians 1:21–22 sets the alienation and enmity of sinners against the sovereign, monergistic reconciliation God effects through the incarnate death of His Son. The sermon moves through three aspects of the Colossian believers' transformation: their previous state as those alienated from God, hostile in mind, and outwardly manifesting wicked works; their present status as those God has reconciled through the physical, substitutionary death of Christ; and their future blessedness as those being presented holy, blameless, and above reproach — a goal that is the consequence of reconciliation, never its cause. Communion is the occasion for this exposition, pressing believers to remember the depth of the grace that drew them out of enmity and into fellowship with God.
The Riches of Christ
What does it mean that the eternal Son of God, though rich beyond comprehension, became poor for sinners? Expounding 2 Corinthians 8:9 in the context of Paul's appeal for generous giving, this meditation traces three movements: the pre-incarnate riches of Christ as Creator, Lord of angels, and second person of the Trinity; the poverty he assumed by addition — taking on humanity, lowly condition, and the curse of the cross — without ever ceasing to be God; and the inexhaustible spiritual riches that flow to believers through that poverty: forgiveness, justification, sanctification, the Spirit, perseverance, sympathetic intercession, and advocacy. Delivered prior to the Lord's Supper, the sermon calls believers to reflect on every spiritual blessing secured by Christ's humiliation and to respond with generous, worshipful hearts.
I'm in church because...
What are the right reasons for a Christian to gather with the church? This sermon on 1 Timothy 3:15, ranging across Hebrews 10, Acts 20, Revelation 1, and 1 Corinthians 11, argues that the motives driving church attendance must be theological and divine rather than aesthetic or consumerist. Seven reasons are set forth: the perfect crosswork of Christ, the identity of the church as the house of the living God, the presence of the reigning Christ among his churches, the church as pillar and ground of the truth, the church as God's ordained place for the care of his sheep, the administration of the Lord's Supper, and the mutual building up of the saints. The sermon closes with a call to enter the assembly for high and holy reasons — as both a commanded duty and a joyful privilege before the triune God.
The Messiah
John 4:26 records Jesus declaring to the Samaritan woman, 'I am he' — the divine name of Exodus 3, applied to himself. This sermon surveys the 'I am' sayings of John's Gospel, beginning with the absolute uses (John 6:20; 8:58; 18:5-6) and then moving through the seven predicate 'I am' statements, in which Jesus identifies himself as the bread of life, the light of the world, the door, the good shepherd, the resurrection and the life, the way and the truth and the life, and the true vine. The covenant name Yahweh — eternal, independent, and gracious to his people — is the interpretive key to every claim. The sermon presses hearers to look from self to Christ in faith, and concludes as the congregation prepares to receive the Lord's Supper.