Waiting on the Promise: The Church’s Posture in a Hostile World

An Exegetical Sermon on Acts 1:4-14

Text: “And while staying with them He ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, He said, ‘you heard from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.’ So when they had come together, they asked Him, ‘Lord, will You at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by His own authority. But you will receive power when the Holy Spirit has come upon you, and you will be My witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.’ And when He had said these things, as they were looking on, He was lifted up, and a cloud took Him out of their sight. And while they were gazing into heaven as He went, behold, two men stood by them in white robes, and said, ‘Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.’ Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away. And when they had entered, they went up to the upper room, where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. All these with one accord were devoting themselves to prayer, together with the women and Mary the mother of Jesus, and His brothers.” (Acts 1:4–14, ESV)

Introduction: The Church in a World of Impatience

Brothers and sisters, we live in a world that despises waiting. We want instant answers, immediate results, and overnight success. We microwave our meals, stream our entertainment, and demand our politicians fix everything by next week. But here in Acts 1, we find the disciples in a posture that is utterly foreign to our modern sensibilities—waiting.

This is not passive waiting. This is not twiddling their thumbs, staring at the sky, or wasting time. This is active, expectant, obedient waiting—the kind of waiting that prepares God’s people for His sovereign work. And in this passage, we see three critical truths that define the Church’s mission and posture in a hostile world:

The Promise of Power (vv. 4–8)

The Ascension and the Assurance (vv. 9–11)

The Unity of Prayerful Expectation (vv. 12–14)

Let’s dig in.

1. The Promise of Power (vv. 4–8)

“Wait for the promise of the Father… you will be baptized with the Holy Spirit… you will receive power… and you will be My witnesses.”

Notice what Jesus doesn’t say. He doesn’t say, “Go figure it out.” He doesn’t say, “Here’s a five-step plan for cultural dominance.” He says, “Wait.”

Why? Because the mission of the Church is not sustained by human ingenuity, political strategy, or moral reform. It is fueled by the power of the Holy Spirit. The disciples wanted a timetable for Israel’s restoration (v. 6), but Jesus redirects them: “It is not for you to know times or seasons… but you will receive power.”

A. The Danger of Misplaced Priorities

The disciples’ question reveals a preoccupation with earthly kingdoms. Sound familiar? How often do we fixate on elections, policies, and social movements while neglecting the real battle—the advancement of Christ’s Kingdom through the Gospel?

Jesus doesn’t rebuke them for wanting God’s Kingdom; He rebukes their timetable. The Father’s authority is absolute (v. 7), and our calling is not to speculate but to obey.

B. The Power for the Mission

The Spirit’s coming at Pentecost was not about personal ecstasy but evangelistic urgency. “You will be My witnesses” (v. 8)—not “you might be” or “if you feel like it.” This is a divine imperative.

Today, the Church in the West is paralyzed by fear—fear of cancel culture, fear of persecution,

Brothers and sisters in Christ,

it's an honor to be with you today as we dive into the profound teachings of John 3:16-21. 

This passage is not merely a collection of words; it is a beautiful tapestry that weaves together the boundless grace and the fearsome wrath of our Almighty God. It encapsulates the heart of the Gospel, the essence of our faith, and the foundational truth of our salvation.

*"For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God."  John 3:16-21 (ESV)

In the first part of this passage, we encounter one of the most familiar verses in Scripture, John 3:16. 

It's a verse that many of us have known since childhood, yet its depth and richness never diminish. "For God so loved the world..." Let us pause and marvel at the magnitude of these words. The Greeks had several words for love, but the word used here is 'agape'—a selfless, sacrificial, and unconditional love. God's love for us isn't based on our merit or worthiness; it's rooted in His boundless grace and compassion.

God's love is not merely an abstract concept; it was manifested in the most tangible and costly way possible: 

"He gave his only Son." This statement points us to the heart of the Gospel—the self-giving love of God demonstrated in the incarnation, life, death, and resurrection of Jesus Christ.

God's love has a specific purpose: 

"that whoever believes in him should not perish but have eternal life." The offer of eternal life is available to "whoever believes." This underscores the universal scope of God's saving grace.

Verse 17 emphasizes that God's purpose in sending His Son was not condemnation but salvation. This tells us that there is not a vengeful deity waiting to punish us but a gracious Father who desires to save us.

I don't want to gloss over the condemnation part though. Let us not forget that we are all condemned already. We are condemned by our sin. We are dead in our sin. This is what makes God's love, and the sacrifice of Jesus all the more amazing!

As we move into the second part of our passage, we see a contrasting truth that is equally essential to our understanding of the Gospel: God's fearsome wrath.

Verse 18 speaks of condemnation for those who do not believe in the name of the only Son of God. This reminds us that God's wrath is a real and terrible reality. It's not a popular topic today—even among some Christians—but it is a truth we must grapple with. 

God's wrath is not capricious or unreasonable; it is His just response to sin and unbelief.

Verse 19 outlines the basis of God's wrath: people's love for darkness rather than light. The question we must ask ourselves is this: Do we love the light of God's truth, or do we prefer the darkness of sin? God's wrath is kindled not by His lack of love but by our rejection of His love.

Verses 20 and 21 reveal two different responses to God's light. Those who do evil avoid the light, fearing their deeds will be exposed. But those who live by the truth come gladly to the light, desiring that their works be seen as carried out in God. In these verses, we see a beautiful and necessary balance between God's grace and His wrath. To emphasize one at the expense of the other leads to an imbalanced view of God's chara...

A Response to "God Couldn't Forgive My Sin"

Whenever I hear someone say something like, "God couldn't forgive my sin," I'm reminded of the profound truth that our understanding of forgiveness is directly tied to our understanding of God Himself. As we open God's Word together, I want to address this with biblical clarity and theological precision, because what you believe about God's forgiveness reveals what you truly believe about the character and work of God.

The Holiness of God and the Reality of Sin

We must begin with a proper understanding of who God is. Scripture reveals God as utterly holy. Isaiah 6:3 proclaims, "Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!" This three-fold repetition in Hebrews represents the superlative—God is not merely holy, He is the holiest, supremely set apart in His perfection.

This holy God created us in His image to reflect His glory, but sin has corrupted that image. Sin isn't merely making mistakes or breaking arbitrary rules. Sin is nothing less than rebellious treason against our Creator. It is a direct assault on God's holiness and authority.

Romans 3:23 states plainly, "For all have sinned and fall short of the glory of God." This isn't just some people or most people—it's all people. You and me included.

When we truly grasp the holiness of God alongside the reality of our sin, we begin to understand the gravity of our situation. Our sin isn't merely a problem—it's an insurmountable catastrophe that places us under divine judgment and subject to the wrath of God.

As Romans 6:23 declares, "The wages of sin is death." This death isn't simply physical death but spiritual death—eternal separation from God. Eternity in torment in a real place called hell. If we were left to ourselves, we would indeed be hopeless, for no human effort, regardless of how sincere or extensive, could ever bridge the infinite chasm between our sinfulness and God's holiness.

The Justice of God Cannot Be Compromised

Someone’s concern that God "couldn't forgive" their sin actually points to a profound theological truth. A holy God cannot simply overlook sin. His justice demands satisfaction. To simply pardon sin without addressing its penalty would violate God's own nature and make Him unjust.

As Exodus 34:7 reminds us, God "will by no means clear the guilty." Nahum 1:3 declares, "The LORD will by no means clear the guilty." God's justice is not optional—it is essential to His character.

This is precisely why cheap grace is a theological impossibility. God cannot simply wink at sin or sweep it under the rug. Every sin must be accounted for. Every transgression must be paid for. The justice of God demands it.

If God were to simply forgive without satisfaction of His justice, He would compromise His own character. He would cease to be fully God. And a God who could cease to be God is no God at all.

The Cross: Divine Justice and Mercy Meet

Here we arrive at the glorious truth of the gospel. The seemingly irreconcilable tension between God's holiness and our sin, between His justice and His mercy, finds its resolution at one place in human history: the cross of Jesus Christ.

At Calvary, we see both the justice and love of God on full display. There, Jesus Christ, the eternal Son of God, fully God and fully man, became our substitute. The sinless One became sin for us. As 2 Corinthians 5:21 declares, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God."

Christ became the propitiation for our sins. The word "propitiation" means the satisfaction of God's righteous wrath. At the cross, God's justice was not compromised—it was fully satisfied. The debt was paid. The penalty was absorbed. The wrath was endured. Not by us, but by Christ on our behalf.

Romans 3:25-26 makes this clear: "God presented Christ as a propitiation through faith in his blood, to demonstrate his righteousness...

Brothers and sisters in Christ, today we gather to delve into the profound topic of repentance, a term often mentioned but seldom understood in its fullness. Our reference verse comes from Luke 13:3, where Jesus says, "I tell you, no; but unless you repent you will all likewise perish."

To understand this verse, we must first understand the concept of repentance. The Greek word for repentance is 'metanoia,' which means a change of mind or direction. It's not merely about feeling regret or sorrow for our sins but involves a complete turning away from our old selves and turning towards God. It's a transformation of our minds, hearts, and actions.

Repentance is not just a one-time event that occurs at the beginning of our Christian journey. It's a continuous process, a daily decision to turn away from sin and align ourselves with God's will. Just as we are called to take up our cross daily (Luke 9:23), we are also called to repent daily.

Now, let's go a bit deeper into the context of Luke 13:3. Jesus was addressing the common misconception that bad things only happen to bad people. He was referring to two tragic incidents where people lost their lives - the Galileans whose blood Pilate had mingled with their sacrifices and those who were killed when the tower of Siloam fell on them.

Jesus refuted the notion that these people were worse sinners than others because they suffered in such a manner. Instead, He used these tragedies to emphasize the universal need for repentance. He warned that unless they repented, they would all also perish.

This message is as relevant today as it was then. We live in a world marred by sin, suffering, and death. Every day, we witness or experience pain, injustice, disease, and loss. These are stark reminders of our mortal state and our desperate need for a Savior. 

The Bible tells us that all have sinned and fall short of the glory of God (Romans 3:23). Our sins separate us from God (Isaiah 59:2), and the wages of sin is death (Romans 6:23). But God, in His infinite love and mercy, provided a way for us to be reconciled to Him through Jesus Christ, who died on the cross to pay the penalty for our sins.

Repentance, therefore, is our response to this amazing grace. It's our acknowledgment of our sinfulness, our need for forgiveness, and our decision to follow Jesus. It's a change of mind that leads to a change of action.

As J.I. Packer said, "Repentance is more than just sorrow for the past; it is a determination to pursue a different future." It involves a conscious decision to turn away from everything that dishonors God and to seek His righteousness instead. 

But how do we repent? First, we must recognize our sins. We need to take an honest look at ourselves in the light of God's Word and acknowledge where we've fallen short. This requires humility and a willingness to accept correction.

Next, we must confess our sins. We need to agree with God about our sins, call them what He calls them, and turn from them. The Bible promises that if we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9).

Then, we must make restitution where possible. If our sins have harmed others, we should do what we can to make things right. This might involve apologizing, returning what we've stolen, or restoring a reputation we've damaged.

Lastly, we must forsake our sins. This means making a commitment not to repeat the same sins. It's not enough to say we're sorry; we must also strive to change our behavior.

Remember, repentance is not a work we do to earn salvation. We can't earn God's forgiveness; it's a gift freely given through faith in Jesus Christ. But repentance is the appropriate response to God's grace. It's the way we align our lives with the reality of what God has done for us in Christ. 

So, let us heed Jesus' warning in Luke 13:3. Let us not harden our hearts, but let us repent and turn to God.

The Radical Reality of Regeneration 

Text: Acts 26:20 (CSB) – “Instead, I preached to those in Damascus first, and to those in Jerusalem and in all the region of Judea, and to the Gentiles, that they should repent and turn to God, and do works worthy of repentance.” 

Grace and peace to you, brothers and sisters, in the name of our Lord and Savior, Jesus Christ. Today, we’re going to talk about a doctrine that doesn’t get enough airtime in our feel-good, self-help churches—a doctrine that separates the sheep from the goats, the wheat from the chaff, the true believer from the pretender. We’re talking about *regeneration*. Now, I know some of you are thinking, “Preacher, that sounds like one of those big theological words that’s just gonna fly over my head.” But stick with me, because this is the heart of what it means to be a Christian. Regeneration isn’t optional—it’s the radical, supernatural change that God works in the life of every sinner He saves. And when God regenerates a man, that man doesn’t just clean up his act a little bit. No, sir. He changes radically! 

Let’s dive into our text. In Acts 26, Paul is standing before King Agrippa, giving his defense, recounting his conversion and his mission. And in verse 20, he says he preached that people “should repent and turn to God, and do works worthy of repentance.” This isn’t just a call to say a prayer or raise a hand in a church service. This is a call to a total transformation—a turning from sin and a turning to God that produces a life marked by fruit. That, brothers and sisters, is regeneration in action.

What Is Regeneration?

First, let’s define our terms. Regeneration is the sovereign work of God through the Holy Spirit whereby He takes a dead sinner—someone spiritually lifeless, enslaved to sin, hostile to God—and makes them alive in Christ. The Bible says in Ephesians 2:1, “You were dead in your trespasses and sins.” Dead! Not sick, not wounded, not struggling but still kicking—*dead*. And what can a dead man do to help himself? Nothing! He can’t climb out of the grave. He can’t will himself back to life. It takes a miracle of God to raise the dead, and that’s exactly what regeneration is: a miracle. 

Jesus Himself said in John 3:3, “Unless someone is born again, he cannot see the kingdom of God.” Born again—not by your effort, not by your decision, not by your pedigree or your good intentions, but by the Spirit of God blowing where He wills (John 3:8). Titus 3:5 calls it “the washing of regeneration and renewal by the Holy Spirit.” It’s a new birth, a new creation, a radical change orchestrated by God alone.

The Radical Change

Now, let me make this plain: when God regenerates a sinner, it’s not a Band-Aid fix. It’s not a little tweak here or a minor adjustment there. It’s a demolition and reconstruction project. Look at Paul himself. Before his encounter with Christ on the Damascus road, he was Saul—breathing threats and murder against the church (Acts 9:1). He was a Pharisee of Pharisees, zealous for the law, and he thought he was doing God a favor by persecuting Christians. But when Jesus met him, blinded him, and raised him up, Saul didn’t just become a nicer version of himself. He became a new man—Paul, the apostle to the Gentiles, preaching the very gospel he once despised.

That’s what regeneration does. It takes a man who loves darkness and makes him a lover of light. It takes a woman who’s chained to her sin and sets her free to walk in righteousness. And here in Acts 26:20, Paul says this change isn’t just internal—it’s visible. “Do works worthy of repentance.” Regeneration produces a life that proves the change. You don’t get to claim new life in Christ and keep living like the devil. No, sir! If God has regenerated you, your life will show it.

The Evidence of Regeneration

So what does this radical change look like? Let’s break it down from the text. Paul preached three things: repent, turn to God, and do works worthy of repentance.

The Sovereign Choice of God

*Text: Romans 9:15-16 (ESV)* 

“For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy.”

Good morning, church. Today, we’re diving into a doctrine that’s as glorious as it is misunderstood—the doctrine of election. Now, I know some of y’all shift in your seats when you hear that word. Election? Predestination? “Pastor, ain’t that a little too heavy? Can’t we just talk about something light, like love or forgiveness?” Well, let me tell you something: you can’t understand love or forgiveness until you understand the sovereign grace of a God who chooses His own. This ain’t about what’s comfortable; it’s about what’s true. And the truth is, the Bible teaches that salvation is not a democracy—it’s a monarchy, and God is King.

Let’s get into the text. Romans 9:15-16. Paul’s writing here, and he’s quoting the Lord Himself speaking to Moses in Exodus 33:19: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Then Paul drives it home: “So then it depends not on human will or exertion, but on God, who has mercy.” Let that sink in. Salvation—your salvation, my salvation—doesn’t hinge on what you want or what you do. It hinges on God’s sovereign choice. That’s election. That’s the doctrine we’re unpacking today. 

Now, before we go any further, let me define this for you. Election is God’s eternal, unchangeable decision to choose a particular people for Himself, not based on their merit, not based on their goodness, but based solely on His good pleasure and will. Ephesians 1:4-5 says He chose us in Christ “before the foundation of the world…according to the purpose of His will.” Before you took your first breath, before Adam even stepped foot in Eden, God had already set His affection on His elect. That’s mind-blowing, church, and it ought to humble us to the dust. 

But let’s be real—some of y’all are already pushing back. “Pastor, that don’t sound fair! What about free will? Don’t I get a say?” I hear you, and I get it. That’s the human instinct kicking in, wanting to be the captain of your own soul. But let me ask you something: who’s God in your scenario—you or Him? Romans 9 doesn’t leave room for negotiation. Look at verse 16 again: “It depends not on human will or exertion, but on God, who has mercy.” Your will doesn’t get a vote. Your running doesn’t earn you a spot. God’s mercy does the choosing, and that’s it. 

Now, let’s walk through this chapter a bit, because Romans 9 is a theological sledgehammer. Paul’s addressing the question of Israel—why didn’t all of God’s chosen people believe? Was God’s promise failing? No, Paul says, because “not all who are descended from Israel belong to Israel” (v. 6). In other words, God’s promise wasn’t to every physical descendant of Abraham—it was to a remnant He chose by grace. Look at verses 11-13: Jacob and Esau, twin boys, not yet born, hadn’t done good or evil, and God says, “Jacob I loved, but Esau I hated.” Why? “That God’s purpose of election might stand” (v. 11). Not because Jacob was better, not because Esau was worse—because God decided it. 

Church, this is where the rubber meets the road. If you’re squirming right now, it’s because we’ve been fed a lie that God’s love is some egalitarian free-for-all, that He’s just up there hoping we’ll pick Him. That’s not the God of the Bible. The God of the Bible says, “I will have mercy on whom I have mercy.” He’s not begging for your approval—He’s declaring His sovereignty. And here’s the kicker: that’s good news! If salvation depended on you, you’d mess it up. I’d mess it up. We’re sinners, dead in trespasses (Ephesians 2:1), inclined to rebel against God. Left to ourselves, we’d never choose Him. But God, in His mercy, steps in and says, “That one’s Mine.” 

Now, let’s talk about this mercy for a minute,

Today’s Text is Isaiah 5:20: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”

Brothers and sisters, we are living in a time of moral darkness—a time where the very foundations of truth are being challenged and even overturned. 

What was once universally recognized as sin is now celebrated as virtue, and what was once upheld as righteousness and truth is now condemned as bigotry, hate and intolerance. 

This is not a new phenomenon. 

Isaiah 5:20 is a divine indictment against a culture that has abandoned God’s standards and replaced them with man’s arrogant rebellion.

This text is not merely a historical or Biblical relic; it is a prophetic warning echoing from the corridors of time and reverberating in our own generation today. 

We are witnessing the fulfillment of this woe in real-time—where evil is called good, and good is called evil. 

Today, we will examine three manifestations of this moral rebellion and how the church must respond.

*First, let’s discuss The Nature of the Woe:

The word “woe” here is not a sigh of despair; it is a declaration of judgment. 

In Scripture, “woe” is a prophetic pronouncement of God’s coming wrath upon those who defy His law. 

Isaiah 5 outlines six “woes” against Israel for their covenant unfaithfulness, and verse 20 zeroes in on their moral corruption.

God’s people had twisted His standards. 

They had taken His clear commandments and turned them upside down. 

They called evil “good” and good “evil.” 

They celebrated what God condemned and condemned what God celebrated. 

Sound familiar?

We see this in the world today in three devastating ways:

*The most glaring example of calling evil good is the sexual revolution. 

What God calls abomination (in Leviticus 18:22 and Romans 1:26-27), our culture calls “love.”

What God designed as sacred—marriage between one man and one woman—is now mocked as outdated, oppressive, and even hateful.

Homosexuality is called "pride."

Transgenderism is called "courage."

Fornication is called "freedom."

But God’s Word has not changed. 

Romans 1:32 warns that those who “approve of those who practice” sin are just as guilty as those who commit it. 

The church must not bow to this cultural pressure. 

We must speak the truth in love—but we must speak the truth.

Next, there is  The Murder of the Unborn: or Calling Genocide "Choice"

Since 1973, over 60 million babies have been slaughtered in the womb, and yet this holocaust is celebrated as “reproductive rights.” 

What God calls murder (Exodus 20:13, Psalm 139:13-16), our culture calls “healthcare.”

Abortion is called "women’s rights."

Killing a child is called "compassion."

Opposing infanticide is called "extremism."

This is Isaiah 5:20 in action. 

We have taken the most vulnerable among us and sacrificed them on the altar of convenience.

The blood of these children cries out to God (Genesis 4:10), and woe to the nation that ignores their cries.

*We also have The Attack on Biblical Authority: Calling Truth "Hate"

The most insidious inversion is the rejection of God’s Word itself. 

The Bible, which has shaped Western civilization for centuries, is now dismissed as “myth,” “hate speech,” or “intolerant.”

Preaching repentance is called "judgmentalism."

Defending biblical marriage is called "homophobia."

Upholding God’s design for gender is called "transphobia."

This is the spirit of antichrist (1 John 4:3)—a rebellion against God’s ordained order. 

When a society rejects divine authority, it descends into chaos (Judges 21:25).

*Now, let’s talk about The Root of the Problem: A Rejection of God’s Law

Why does this happen? 

Because sinful man hates God’s law. 

Romans 8:7 says, “The mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed,

The Forgotten Order: Reclaiming God's Design for Family in an Age of Rebellion

"In the beginning, God created the heavens and the earth." (Genesis 1:1)

Brothers and sisters, I stand before you today with a heavy heart but a spirit emboldened by the unchanging truth of God's Word. We live in an age where the very foundations established by the Creator are not merely questioned but actively dismantled and mocked. The world around us has declared war on the created order itself, and nowhere is this more evident than in the assault on God's design for family, marriage, and human flourishing.

The Created Order Established

Let us return to the beginning. In Genesis 1, we find the blueprint of God's perfect design. After creating the heavens and the earth, separating light from darkness, and filling the land with vegetation and animals, God came to the pinnacle of His creation:

"So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, 'Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.'" (Genesis 1:27-28)

Note carefully what God established in these foundational verses. First, mankind is created in God's image—both male and female bearing this divine imprint, yet distinct in their creation. Second, God blessed this complementary union with a command: "Be fruitful and multiply." The very first command given to humanity was to form families, to have children, to populate the earth.

This is not a suggestion. This is not a cultural preference. This is divine design. The family unit—one man and one woman united in covenant, bearing and raising children—stands as the cornerstone of human civilization precisely because it is God's established order.

Genesis 2 elaborates further:

"Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh." (Genesis 2:24)

The pattern is unmistakable: one man, one woman, united in a covenant before God, designed to be fruitful. This is the foundation upon which all human society was meant to be built. And God declared all of it "very good."

The Modern Rebellion Against Creation

But what do we witness today? A coordinated, intentional campaign to subvert this created order at every level. Make no mistake—this is not merely cultural evolution. It is rebellion against the Creator Himself.

The secular world has systematically attacked the biblical family structure through multiple avenues:

First, by separating marriage from procreation. The contraceptive revolution divorced the marital union from its God-ordained purpose of creating new life. What God joined together—sexual union and procreation—man has perverted.

Second, by redefining marriage itself. No longer is marriage understood as the covenant union between man and woman that God established. Instead, it has been reduced to a mere contract based on emotional connection, easily formed and just as easily dissolved.

Third, by blurring and eventually seeking to erase the distinct categories of male and female. Genesis is clear: "Male and female He created them." Yet our culture now insists that these categories are fluid, subjective, and self-determined rather than divinely established.

Fourth, by promoting childlessness as a virtue rather than the exception. The command to "be fruitful and multiply" is openly rejected, with many viewing children as burdens that limit self-fulfillment rather than blessings from the Lord.

Finally, by dismantling the family's educational authority. Parents are increasingly marginalized in the moral and spiritual formation of their children, replaced by institutions hostile to biblical values.

Brothers and sisters, we must recognize this for what it is: not progress, but regression into paganism.

Jesus, the One Mediator: A Call to Behold and Believe 

*Based on 1 Timothy 2:5*

Brothers and sisters, I am here today not to entertain, not to tickle your ears with soft words or clever stories, but to proclaim a truth that should shake the foundations of your soul and drive you to your knees before a holy God. The Scripture says in 1 Timothy 2:5, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” One God. One mediator. One way. Do you hear that? There is no other door, no other bridge, no other hope for wretched sinners like you and me. Today, I plead with you to see Jesus—not as a mere figure of history, not as a moral teacher, but as the only One who stands between a righteous God and a rebellious humanity. Oh, let us tremble at this truth and run to Him!

The Holiness of God and the Sinfulness of Man 

 To understand why we need a mediator, we must first see the chasm that separates us from God. Scripture declares that God is holy—perfectly, infinitely, unapproachably holy. In Habakkuk 1:13, it says His eyes are too pure to look upon evil. He is a consuming fire, a God of justice who will not let sin go unpunished. And what are we? We are not merely flawed; we are corrupt to the core. Romans 3:23 tells us, “All have sinned and fall short of the glory of God.” Every thought, every deed, every secret rebellion has made us enemies of this holy God. Do you grasp this? You cannot waltz into His presence with your good works or your church attendance. Your hands are stained, your heart is deceitful, and the wages of your sin is death—eternal separation from the God who made you—eternity in a lake of fire and torment.

This is the tragedy of humanity: a perfect God, a sinful people, and a divide so vast that no man can cross it. You cannot climb to Him with your religion. You cannot bargain with Him through your sacrifices. The prophets of old tried to approach Him, and they fell on their faces in terror. Moses hid in the cleft of the rock because no man can see God and live. So how then? How can a sinner stand before a holy God and not be consumed? There must be a mediator—someone to bridge the unbridgeable, to reconcile the irreconcilable. And praise be to God, there is One!

The Man Christ Jesus: Fully God, Fully Man 

 Look at the text again: “the man Christ Jesus.” Oh, what a mystery, what a marvel! This is no ordinary man. This is the eternal Son of God who stepped into time, who took on flesh, who humbled Himself to bear our infirmities. Philippians 2 tells us He emptied Himself, taking the form of a servant, born in the likeness of men. He is fully God—Colossians 2:9 says, “In Him the whole fullness of deity dwells bodily”—and yet fully man, tempted in every way as we are, yet without sin. Why? Because a mediator must represent both parties. He must be God to satisfy God’s justice, and He must be man to stand in our place. No angel could do this. No priest could do this. No prophet could bear this weight. Only Jesus—the God-man—could span the gulf between heaven and earth.

Do you see the beauty of this? He is not aloof, sitting in the heavens detached from your pain. He walked this broken world. He felt hunger, weariness, sorrow. He wept at Lazarus’ tomb. He sweat drops of blood in Gethsemane. And yet, He never wavered, never sinned, never turned from the Father’s will. He is the perfect man, the second Adam, undoing the ruin of the first. Where Adam failed, Jesus prevailed. Where we rebelled, He obeyed—even to the point of death. Oh, brothers and sisters, this is no small thing! This is the hope of the world!

The Work of the Mediator: Atonement and Reconciliation 

What does a mediator do? He makes peace where there is enmity. He pays what is owed. And that’s exactly what Jesus did. On that cross, He didn’t just suffer physical agony—He bore the wrath of God. Isaiah 53:5 says, “He was pierced for our transgressions; He was crushed for our iniquities.

"O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." - Jeremiah 10:23

"Choose this day whom you will serve." - Joshua 24:15

Introduction

Dear brothers and sisters in Christ,

Today we confront one of the most profound paradoxes of the Christian faith—the tension between God's absolute sovereignty and human free will. These two biblical truths appear, on the surface, to be irreconcilable opposites. On one hand, Scripture clearly affirms that God is sovereign over all things, working everything according to His purpose. On the other hand, the Bible consistently calls people to make choices, holds them accountable for those choices, and speaks meaningfully of human responsibility.

How do we hold these seemingly contradictory truths together? Are we merely puppets in a divine play, or are we truly free agents making autonomous decisions? Does God's sovereignty negate our freedom, or can these two realities somehow coexist? And importantly, how do we distinguish between free will and free agency, a distinction that theologian J.I. Packer helpfully clarifies in his book "Concise Theology"?

As we explore this tension today, I want to propose that divine sovereignty and human freedom are not contradictory but complementary truths. Both are affirmed in Scripture, and both must be held with equal conviction, even when our finite minds struggle to fully comprehend their relationship.

I. The Biblical Witness to God's Sovereignty

Let us begin by examining what Scripture teaches about God's sovereignty—His absolute rule and authority over all creation.

The Bible portrays God as the supreme ruler who governs all things according to His will. In Ephesians 1:11, Paul describes God as the one "who works all things according to the counsel of his will." Nothing happens outside His sovereign control—not the fall of a sparrow (Matthew 10:29), not the roll of the dice (Proverbs 16:33), not even the decisions of kings (Proverbs 21:1).

Consider these further testimonies from Scripture:

Daniel 4:35 declares that God "does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, 'What have you done?'" 

In Isaiah 46:9-10, God says, "I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, 'My counsel shall stand, and I will accomplish all my purpose.'" 

Romans 9:19-21 compares God to a potter who has the right to make from the same lump of clay one vessel for honorable use and another for dishonorable use. 

These passages and many others present a God who is not merely reacting to human decisions but actively directing the course of history according to His sovereign plan. This sovereignty extends to salvation itself. In Ephesians 1:4-5, Paul writes that God "chose us in him before the foundation of the world" and "predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will."

The doctrine of divine sovereignty reminds us that God is truly God—not a limited deity constrained by human choices, but the Almighty Lord who accomplishes all His purposes.

II. The Biblical Witness to Human Responsibility

Yet the same Scriptures that affirm God's absolute sovereignty also consistently present humans as responsible moral agents who make genuine choices.

Throughout the Bible, God calls people to choose:

Joshua challenges the Israelites, "Choose this day whom you will serve" (Joshua 24:15). 

Moses sets before the people "life and death, blessing and curse" and urges them to "choose life" (Deuteronomy 30:19). 

Jesus invites people to "enter by the narrow gate" (Matthew 7:13) and to "come to me, all who labor and are heavy laden" (Matthew 11:28). 

The Bible is filled with commands, exhortations,