Topic
Soteriology
2,239 sermons · All topics
Live Stream - March 05, 2023
First John 4:7–11 presents both a declaration and a demonstration that God is love. The declaration — 'God is love' — is grounded in the doctrine of divine simplicity: God is not composed of parts but is his perfections, and love is not a quality added to him but is what he is essentially. The demonstration is twofold: the mission of the only begotten Son sent into the world that sinners might live through him, and the work of the Son as propitiation — the sacrifice that absorbs the wrath of God, satisfies divine justice, and secures eternal life for all for whom he died. The sermon calls believers to love one another as the necessary and demonstrable fruit of having known and been known by the God who is love.
The Healing of a Blind Man, Part 2
John 9:13–34 records the formal interrogation of a man born blind by the Pharisees following his healing by Jesus. The passage exposes the willful unbelief of Israel's religious leadership — men who suppress plain evidence, commit perjury, and wield coercion against a helpless witness — while simultaneously tracing the healed man's growing confession of Christ, from 'he is a prophet' to 'if this man were not from God, he could do nothing.' The sermon argues that opposition to the Son of God is always opposition to the Father who sent him, and that the courage to confess Christ in the face of exclusion and shame is the mark of genuine discipleship.
2LCF 27 - Of the Communion of Saints
The 1689 London Baptist Confession chapter 27 grounds the communion of saints in the prior doctrine of union with Christ and union with one another in love, then draws out the obligations that follow for both local church life and the wider household of faith. The chapter carefully rules out any ontological or hypostatic union between Christ and his saints while affirming that believers genuinely share in his graces, sufferings, death, resurrection, and glory through the indwelling Spirit and the gift of faith. Three constituent elements of that communion are identified — complementary profiting through gifts and graces, spiritual encouragement in gathered worship, and physical provision for those in need — before a closing qualification defends personal property rights against any collectivist or communistic reading of the text.
The Wondrous Love of God
God is love — not merely that love is one attribute among many, but that love is what God is, a statement grounded in the doctrine of divine simplicity: all that is in God is God. John's argument in 1 John 4:7–11 moves from declaration ('God is love', v.8) to demonstration: the sending of the only begotten Son into the world (v.9) and, supremely, the propitiation Christ accomplished on the cross (v.10), by which the wrath of God due to sinners was not deflected but fully absorbed and satisfied. The Son did not come to procure the Father's love; He came as the supreme manifestation of a love that was antecedent to any love or knowledge we have of God. Those who have been born of God and savingly know Him will therefore love the brethren — and the Lord's Supper proclaimed at this service is the corporate, horizontal expression of that same love.
CLIP: Many are chosen, and called through preaching
God's design to save a vast multitude is visible not only in Revelation 7's innumerable throng from every tribe and tongue, but in the very institution of the preaching office itself. The perpetual office of pastor-teacher — continuing until Christ's return in glory — exists precisely to call sinners to faith and repentance and to promise the blessedness of Christ to all who come by grace through faith. The breadth of God's saving purpose and the means he has appointed to accomplish it are together a standing encouragement for any sinner to look to the Lord Jesus Christ.
The Gifts Given by the Ascended Christ, Part 1
Ephesians 4:7–11 presents Christ the ascended Lord as the giver of gifts to His church. This sermon expounds the provision of God's grace in verse 7, the Christological argument drawn from Psalm 68 in verses 8–10, and the specific gifted men named in verse 11 — apostles, prophets, evangelists, and pastor-teachers. The preacher argues that Paul's appeal to Psalm 68 is typological: as Yahweh conquered Israel's enemies, received tribute, and distributed it to his people, so Christ conquered sin and death, ascended to the right hand of the Father, and now distributes gifts to His church through the Spirit. The practical weight of the sermon falls on killing pride, praying for elders and deacons, and recognising that the teaching ministry — not celebrity — is the bond that produces the love and unity Paul commands in verses 2–3.
Livestream - The Basis for Love and Unity
Ephesians 4:4–6 presents seven 'ones' — one body, one Spirit, one hope, one Lord, one faith, one baptism, and one God and Father — as the objective, Spirit-wrought basis for the love and unity to which Paul exhorts believers in verses 1–3. The sermon argues that these seven unities are not aspirational ideals but present realities constituted by the Holy Spirit in the production of the church, and that believers are therefore called to steward, not generate, the unity already given. The practical weight falls on bearing with one another in love, contending for the faith once delivered to the saints, and recognising that the Triune God — not social trinitarianism — is the foundation of all communion and the basis for genuine ecumenism among confessional Christians.
The Healing of the Blind Man
John 9:1–12 presents the healing of a man born blind as a sign that Jesus is the light of the world — not merely a title (John 8:12) but a function he enacts in restoring both physical and spiritual sight. The sermon addresses the disciples' question about the cause of the man's blindness by distinguishing between suffering that is a direct consequence of particular sin and suffering that is ordained by God's sovereign providence to display his works. God's absolute sovereignty over all creatures and all their actions — including congenital affliction — is defended from Scripture and the 1689 LBCF chapter on providence, with Job, Paul, and the man born blind as converging witnesses that God's people walk by faith in Romans 8:28 when affliction comes. The sermon closes with an evangelistic appeal drawn from John's stated purpose: that readers believe Jesus is the Christ, the Son of God, and have everlasting life.
The Idolatry of Israel, Part 1
Exodus 32:1–14 records the catastrophic breach of Israel's covenant oath, sworn only weeks earlier in Exodus 24, as the people demand a visible god and Aaron fashions the golden calf. The passage exposes the persistent human tendency toward idolatry — rooted in total depravity and inflamed by impatience, carnality, and the craving for a manageable deity — and demonstrates that their sin was not a denial of Yahweh but a second-commandment violation: representing the true God by a forbidden image. The sermon then turns to Moses' masterful intercession, grounded in appeals to God's power, his glory before the nations, and his covenant oath to the patriarchs, and concludes with extended treatment of divine immutability and anthropopathism to explain why Exodus 32:14 ('the Lord relented') cannot be made to teach flux or change in God.
Live Stream - February 12, 2023
The cross of the Lord Jesus Christ is not a symbol or a bare historical fact but, as John Gill defined it, theological shorthand for the sacrificial, substitutionary, atoning death of Christ for his people. This exposition of the cross in the book of Acts traces six divine dimensions: purpose (the cross was decreed in eternity), promise (foretold by all the prophets), providence (carried out through the lawless hands of wicked men), power (accomplished by the divine Son who laid down his life voluntarily), proclamation (heralded by apostolic messengers to Jew and Gentile alike), and proficiency (effectually applied to all whom the Father gave to the Son). The closing exhortation calls believers to restore the art of marveling in Christ crucified — not as an occasional Sunday exercise but as the first motion of every morning.
The Joy of Abraham in the Day of Christ
John 8:54–59 presents the most concentrated claim to divine identity in this chapter: Jesus asserts unity with the Father, declares that Abraham rejoiced to see His messianic day, and finally identifies Himself as the eternal 'I Am' of Exodus 3:14. The sermon traces Abraham's anticipatory faith through the protoevangelium of Genesis 3:15, the Abrahamic covenant promises, and their fulfilment in Christ alone, demonstrating that old covenant saints were justified by grace alone through faith alone in Christ alone. The response of the religious leaders — picking up stones for blasphemy — confirms what they rightly understood Jesus to be claiming: equality with the Father. The sermon closes with a direct call to faith, contrasting the animosity of unbelieving Jerusalem with the joy of Abraham, and urging hearers not to harden themselves against the one who promises that whoever keeps His word shall never see death.
The Cross of Christ in the Book of Acts
The cross of Christ is not a threshold event left behind at conversion but the perpetual heartbeat of Christian life and worship. Working through the theme of the cross as it appears across the Book of Acts, this sermon traces six dimensions of the cross under six headings — divine purpose, divine promise, divine providence, divine power, divine proclamation, and divine proficiency — demonstrating that the crucifixion was planned in eternity, foretold throughout redemptive history, carried out through providential means, accomplished by the God-man himself, heralded by apostolic messengers, and effectually applied to all whom the Father gave the Son. The central application is a call to restore the art of marveling in the cross daily, not only on the Lord's Day, as the only fitting response to the reality that the God of heaven and earth took human flesh to bring many sons to glory.
Live Stream - February 05, 2023
John 8:48–53 records the unbelieving Jews charging Jesus with being a Samaritan and having a demon — a double accusation rooted not in evidence but in the murderous rage that Christ himself had already traced to their true father, the devil. Jesus refutes the charge on three grounds: he honors the Father, he does not seek his own glory, and he speaks the words of eternal life — three things a demon-possessed man cannot do. The sermon presses on the identity of Christ as the central question of John's Gospel and of every human life, and closes with the promise of John 8:51 that whoever keeps Christ's word shall never see eternal death.
The Apostle in Pisidian Antioch
Paul's sermon in the synagogue at Pisidian Antioch (Acts 13:38–43) proclaims two inseparable blessings at the heart of the apostolic gospel: the forgiveness of sins and justification by faith alone in Christ alone. The law of Moses exposes the sinner's total inability to meet God's demand for perfect righteousness, while Christ's life of obedience, substitutionary death, and resurrection supply both the pardon and the imputed righteousness the guilty sinner needs. The sermon concludes with a warning drawn from Habakkuk 1:5 against despising this gospel, and with the Gentiles' eager reception of the word as a pattern for which the church ought to pray in every generation.
Clip: People MUST come to the Saviour!
The absolute sovereignty of God does not annul the responsibility of every hearer to come to Christ. Drawing on Acts 4:12, John 6:37, and John 8:51, this clip argues that hyper-Calvinism distorts the gospel by severing divine sovereignty from the genuine duty of sinners to repent and believe. The consistent biblical witness — confirmed by Calvin's reading of Habakkuk — is that those who despise the gospel bring a more severe judgment upon themselves, while those who come to Christ in faith will not be cast out.
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 Sanctuary and Ark of the Testimony
Exodus 25:1–22 opens the third major division of Exodus — the dwelling of God among his redeemed people — which the sermon argues is the climax of the entire book. Working through the offerings for the tabernacle, the purpose of the sanctuary, and the construction and function of the ark, the exposition traces how God's intent to dwell with Israel typologically anticipates the new covenant reality secured by Christ, the great high priest and true mercy seat. The regulative principle of worship is grounded exegetically in God's precise prescriptions for the tabernacle and applied to New Covenant church practice. Hearers are called to count corporate worship a privilege and to approach God only in the manner he has commanded in Holy Scripture.
The Believer's Response to Trials
James 1:2–8 addresses the believer's proper response to trials in a fallen world, pressing two demands: a joyful disposition toward suffering and a prayerful request for wisdom to navigate it. Drawing on John Calvin, Thomas Manton, and John Gill, the sermon distinguishes the trials of verse 2 (divine testing aimed at maturity) from the temptations of verse 13 (solicitations to sin), and traces the progression from endurance through testing to the perfection of verse 4. The sermon closes with a gospel call: the one who mastered suffering perfectly was Christ himself, whose righteousness is given to the believer by grace alone through faith alone.
The Two Builders
Matthew 7:24–29 concludes the Sermon on the Mount with a parable of two builders whose contrasting foundations — rock and sand — expose the decisive difference between saving faith and mere hearing. The sermon argues that true faith, sovereignly granted and resting on Christ alone, produces a life of obedience to his word, while the mere hearer — however impressed by the teaching — builds on shifting ground and faces a great and final ruin. The devil, the world, and remaining indwelling corruption all beat against both houses, but only the house founded on Christ stands. Hearers are urged to close with Christ now, trusting not in works or false religion but in his righteousness alone.
2LCF 26 - Of the Church, Part I
What is the church, and who governs it? This confession study works through 2LCF Chapter 26, paragraphs 1–4, examining the universal (catholic) church: its election-grounded identity, its visible and invisible dimensions, the perpetuity of Christ's kingdom despite the inevitable mixture and error found in even the purest churches, and the exclusive headship of the Lord Jesus Christ over his body. The session challenges both Landmark Baptist denials of a universal church and Roman Catholic claims to papal headship, grounding ecclesiology in the confession of Christ as Son of the living God as articulated in Matthew 16.
Live Stream - January 22, 2023
Hebrews 1:1–4 presents Christ as the supreme and final Word of God, surpassing all prior revelation given through the prophets. This sermon traces three considerations: the singular greatness of Christ's revelation as the incarnate Son who is both messenger and content of the gospel; the infinite excellency of his person as heir of all things, the brightness of the Father's glory, and the one who upholds all creation by the word of his power; and the perfection of his redemptive regency, in which he alone purged the sins of his people and sat down at the right hand of the Majesty on high. Believers are called to rejoice daily in the grace that brought them to know this Christ, while those outside of faith are warned that to neglect so great a salvation is to invite inescapable judgment.
Better Things in Christ
Hebrews 1:1–4 presents Jesus Christ as the apex of divine revelation, the eternal Son who bears the undiminished nature of the Father, and the perfect High Priest whose finished work secures salvation for all His people. The sermon moves through three considerations: the singular greatness of Christ's revelation over all prior prophetic speech, the infinite excellency of His person as the brightness of the Father's glory and the exact imprint of His nature, and the perfection of His redemptive regency demonstrated in His expiatory sacrifice and His session at the right hand of the Majesty on high. Against any drift toward lesser things — whether Old Covenant shadows, Roman Catholic purgatory, or the kenotic diminishment of Christ's deity — the congregation is called to hold fast their Christ, rejoice in the revelation God has given, and fear the consequences of neglecting so great a salvation.
The Champion of the Howling Wilderness
Matthew 4:1–11 presents the temptation of Christ not primarily as a model for personal resistance to sin, but as the decisive act of single combat in which the Lord Jesus Christ, as the second Adam and the true Israel, vicariously perfects obedience for his elect people. Where Adam fell in the garden amid every provision and where Israel failed in the wilderness under divine care, the Son of God enters a howling wilderness—hungry, alone, and unarmed—and vanquishes the devil point for point through resolute dependence on the word of God. The rich typological connections to Adam's expulsion, Israel's forty years of wandering, Moses' fast on Sinai, and David's unarmed single combat against Goliath converge on the one claim the passage presses: Christ alone is the covenantally faithful champion, and salvation belongs exclusively to those who trust in his doing, dying, and rising. Christians are therefore called to rejoice in their champion rather than to reduce this episode to a moral technique for fighting temptation.
The Conversion of the Ethiopian Eunuch
Acts 8:26–40 records the conversion of an Ethiopian eunuch whose exclusion from the assembly of God under the Mosaic order (Deuteronomy 23) is overturned by the new-covenant fulfillment of Isaiah 56, as God sovereignly directs Philip to him on the Gaza road. The sermon traces three movements: the divine initiative behind the contact, the Christ-centered content of the communication from Isaiah 53, and the confession and baptism that mark the conversion itself. Throughout, the preacher insists that the eunuch's deepest problem was not his ethnicity or his condition but his sin, and that the only remedy—then as now—is faith in the Lord Jesus Christ, whose righteousness is received by grace through faith alone and sealed in believers' baptism by immersion.
The Lord's Prayer
True prayer is distinguished from hypocrisy and paganism not merely by form but by motivation, manner, and theological grounding. Matthew 6:5–13 exposes the Pharisee who prays to be seen by men and the heathen who employs vain repetition to coerce a god, and sets against both the secret, faith-driven communion of the genuine child of God with his Father. The Lord's Prayer is not a liturgical formula to be recited but a structured outline — ordering petition rightly, with God's name, kingdom, and will before any human need — rooted in the sovereignty of a Father who knows what his children require before they ask. The sermon calls believers to examine their own prayer lives: whether prayer functions as worship and dependence upon the triune God, or as a merely transactional exercise.
Live Stream - January 08, 2023
Colossians 2:11–15 teaches that believers are spiritually circumcised and made alive in Christ, finding their complete identity in union with him rather than in law-keeping, philosophy, or any other system. The circumcision made without hands — a heart-circumcision accomplished by Christ's death and resurrection — strips away the old man and brings the new man to life through faith in God who raised Christ from the dead. Christ's cross work simultaneously cancels the record of debt owed to God, removes the dominion of sin, and publicly triumphs over principalities and powers. Because the already-not-yet tension of inaugurated eschatology means remaining sin persists, believers are called to live as those who have died, been buried, and been raised with Christ — clinging to their identity in him rather than despairing under the weight of ongoing struggle.
Live Stream - January 08, 2023
Ecclesiastes 8:10–17 confronts the believer with one of the sharpest enigmas of a fallen world: the wicked die unpunished, the righteous suffer unjustly, and God's judgment appears indefinitely delayed. The preacher argues that Solomon's response is not philosophical resignation but two concrete imperatives — fear God and enjoy what God gives — grounded in covenant trust rather than in sight. The sermon closes by pressing the theological significance of God's delayed judgment: without it there is no gospel, no day of grace, and no salvation for elect sinners who would otherwise have perished in their first sin.
Live Stream - January 01, 2023
Luke 19:1–10 presents Zacchaeus as a living demonstration of Christ's sovereign power to save even the most unlikely and despised sinners. The passage is set against the backdrop of Luke 18's declaration that what is impossible with men is possible with God — Zacchaeus, a wealthy chief tax collector, is that impossibility made reality, a camel through the eye of a needle. The sermon expounds two movements: the object of mercy (who Zacchaeus was) and the mission of Christ (why he came), culminating in the definitive statement of verse 10 that the Son of Man came to seek and to save that which was lost. The service concludes with the Lord's Supper, which rehearses the same gospel: lost sinners found, dead sinners made alive, by grace alone through the atoning death of Christ.
The Practice of the Early Church
Acts 2:41–47 describes the irreducible practices of the early church — the apostles' doctrine, fellowship, the breaking of bread, and prayer — and this sermon argues that those practices are not merely historical description but prescription for the church in every age. The gospel that created the church (sovereign grace working through proclamation to bring dead sinners to faith and repentance) also defines what the church does when it gathers. The sermon presses both the unconverted (to seek the Lord Jesus Christ in whom alone there is forgiveness and an imputed righteousness) and the congregation (to continue steadfastly in the ordained means of grace rather than chasing experience, ecstasy, or entertainment).
The Camel and the Needle
Luke 19:1–10 presents Zacchaeus — chief tax collector, rich man, notorious sinner — as a living demonstration of what Jesus declared in Luke 18:27: 'the things which are impossible with men are possible with God.' The sermon works through two movements: first, the person of Zacchaeus as the object of sovereign mercy, and second, the mission of Christ who seeks and saves the lost by divine initiative, not human worthiness. The effectual call of the Son of God upon Zacchaeus — who climbed the tree in curiosity but descended in love — illustrates that God's saving grace makes its object worthy rather than waiting to find one worthy.