Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

July 14, 2024July 14, 2024; Sunday Evening Worship
Scripture: 1 Thessalonians 1:11
Order of Service
Call to Worship — Psalm 98:1-9
Hymn — Sing a New Song to Jehovah (Psalm 98C)
Prayer of Invocation
Confession of Faith — Westminster Larger Catechism, Question 129
Hymn — Jesus, My Cross Have Taken (#513)
Pastoral Prayer
Scripture Reading — 1 Thessalonians 2:1-12
Sermon
Hymn — Come, Ye Sinners, Poor and Needy (#439)
Benediction — 2 Corinthians 13:14
Sermon Title: The Marks of Genuine Gospel Ministry
Scripture: 1 Thessalonians 2:1-12
I. Gospel Ministry Is Afflicted by Opponents
A. Paul, Silas, and Timothy suffered physically and socially at Philippi — Acts 16
B. Boldness in affliction comes not from the minister's strength but from God
1 Thessalonians 2:2 — "we had boldness in our God to declare to you the gospel of God in the midst of much conflict"
A true gospel minister does not quit under social pressure or persecution
C. The gospel belongs to God, not to the minister
It is God's Masterpiece; ministers have no right to tinker with it
False gospels and false ministers will be judged
D. Affliction enhances, not silences, gospel proclamation
Paul and Silas sang hymns and prayed in prison at Philippi — Acts 16:25
The Philippian jailer and his household were saved as a result — Acts 16:30-34
II. Gospel Ministry Aims at God's Commendation
A. Itinerant sophists in Greco-Roman culture sought financial and social gain through oratory; Paul explicitly distances himself from this
B. Paul, Silas, and Timothy worked night and day as tentmakers so as not to be a financial burden — 1 Thessalonians 2:9
C. The word "impure" in 1 Thessalonians 2:3 carries sexual connotations; Paul denies any such moral corruption
D. The aim to please God rather than man produces moral integrity
1 Thessalonians 2:4 — "we speak not to please man but to God who tests our hearts"
Sin is "missing the mark"; the mark is God — aiming at man leads to a morally debased life
The Spirit removes the blindfold so the believer can now aim rightly at God and His glory
E. Flattery — saying what people want to hear for personal gain — is the opposite of genuine gospel proclamation; the true minister speaks both condemnation and commendation from a heart exposed before God
III. Gospel Ministry Accommodates Itself to the Church
A. 1 Thessalonians 2:7 — the oldest manuscripts read "like infants among you, like a nursing mother taking care of her own children"
Augustine: the apostles were like a nurse talking baby language to her children
Ministers get low with the people; they do not lord over them from a position of superiority
B. God himself accommodates (or "prattles") to us in His revelation; ministers reflect this condescension — Calvin's concept of divine accommodation
C. 1 Corinthians 9:19-23 — Paul becomes all things to all people in order to win some
Accommodation is not identification — the minister does not adopt the sin or false religion of those he seeks to reach
The "Insider Movement" controversy (particularly in Islamic contexts) misapplies this passage; Paul forbids sharing tables with pagans and demons — 1 Corinthians 10
Accommodation means meeting people where they are and speaking to their particular struggles with the gospel
D. The gospel minister is not a "one-trick pony" — the body has many different parts (1 Corinthians 12); Islam imposes uniformity, Christianity embraces unity within diversity
IV. Gospel Ministry Is Affectionate toward the Individual
A. 1 Thessalonians 2:8 — "affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves"
Affection moves beyond broadcasting the gospel to a crowd; it involves sharing one's very life with the people
Accommodation naturally leads to affectionate, personal ministry
B. 1 Thessalonians 2:11-12 — "like a father with his children we exhorted each one of you"
Personal, individual exhortation — not a general address to the masses
People are most receptive to correction from those who know them best
C. Application to the whole congregation: all believers are called to admonish one another, but within deep ties of affectionate relationship
Accommodation to one another enables affectionate correction
The goal is mutual sanctification — killing the flesh, serving the Spirit, and seeking the glory of God
29 min
July 14, 2024A Covenant with Levi
Scripture: Malachi 2:1-9
Order of Service
Hymn — When Morning Gilds the Skies
Call to Worship — Psalm 34:1-3
Hymn — When Morning Gilds the Skies
Prayer of Invocation
Confession of Sin — Psalm 38
Assurance of Pardon — Isaiah 12:2-3
Scripture Reading — Deuteronomy 28:15-24
Hymn — Stricken, Smitten, and Afflicted
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — Father of Mercies, in Your Word
Sermon
Hymn — We Gather Together
Benediction — Numbers 6:24-26
Sermon Title: A Covenant with Levi
Scripture: Malachi 2:1-9
I. Covenant Responsibilities Neglected
A. The Covenant with Levi was a covenant of fear — the priests were to stand in awe of Yahweh, yet they feared the Persian governor more than God
They offered unblemished sacrifices to the Persian governor but blemished ones to the Lord (cf. Malachi 1:6-14)
B. The priests showed partiality in their instruction (Malachi 2:9)
They favored those of high financial and social status
True ministry in Yahweh's name shows no partiality, especially caring for the poor and weak (cf. 1 Corinthians 12)
Fear of man in ministry rubs shoulders with the powerful and passes by the weaker vessels; fear of God makes the weak feel seen
C. The priests failed to instruct the people in God's law — a primary duty of the levitical priesthood
The model of faithful instruction is seen in Nehemiah 8, where Ezra read the law publicly and the Levites gave understanding to the people
Malachi was a contemporary of Ezra and Nehemiah, showing how quickly the priesthood had fallen
Malachi 2:6 — the ideal priesthood turned people from iniquity; Malachi 2:8 — these priests caused many to stumble
D. By being careless in their own obedience, the priests became careless in caring for the souls of the people
Sin went unchecked; deformed sacrifices were accepted
Illustrated by J.C. Ryle's concept of "jellyfish Christianity" — ministers and worshippers without doctrinal backbone, unable to distinguish truth from error
II. Covenant Reversal Enacted
A. Yahweh declares the Covenant curse has already come upon the priests (Malachi 2:1-2)
If no priest is courageous enough to shut the doors against false worship, Yahweh himself will act
B. The curse takes three forms:
He will curse their blessings — the benedictions the levitical priests pronounced over the people after worship
The great priestly benediction is found in Numbers 6:24-26: to place Yahweh's name on the people is to invoke his presence, peace, and blessing
The word "name" occurs eight times in Malachi 1:6–2:9
Because the priests have soiled Yahweh's name, their blessings upon the people are turned to curse
He will rebuke their offspring — the priesthood was hereditary; just as Yahweh promised in Deuteronomy 28 to shut up the womb for disobedience, so he will cut off the wicked priestly line
He will spread dung on their faces (Malachi 2:3)
Extreme language picturing Yahweh's intense anger
The dung refers to the entrails of sacrificed animals burned outside the camp on the dung heap
God will utterly destroy and put these priests out of memory, just as the entrails were cast outside the camp
Rather than his countenance shining upon them (Numbers 6:25), God flings their worthless sacrifices back upon their faces
Isaiah 65:6-7 — "I will repay into their lap… I will measure their payment into their lap"
What is hell? Ultimately, it is the dung heap an individual has been building up through a life of worthless offerings to God — apart from Christ, who took our filth upon himself
III. Covenant Repentance Intended
A. Amid the darkness of this passage, a word of comfort appears in Malachi 2:4
The command is one of repentance: those who repent will turn and serve the Lord rightly; those who do not will meet the curse
The harsh language of judgment is intended to stir the objects of wrath to repentance and life
B. The harsher the language, the more the grace — God's warnings are meant to draw people into his mercy and love
The backward reasoning of using God's harsh warnings to deny his grace ignores that the warnings were designed to lead to life
"Don't say in the end God didn't warn me"
C. However, this covenant repentance could never ultimately fix the problem with the levitical priesthood
The priesthood was hereditary — righteousness could not be made permanent through fleshly descent
Like the office of king in Israel, the office of priest fluctuated from generation to generation between righteousness and wickedness
The unchangeable God could not be properly represented by ever-changing, mutable priests
D. The levitical priesthood pointed forward to and was fulfilled in Jesus Christ, the eternal high priest
Hebrews 7:11-12 — perfection was not attainable through the levitical priesthood; a new priest after the order of Melchizedek was needed
Christ's priesthood is not based on bodily descent but is permanent and unchanging, like the mysterious figure of Melchizedek in Genesis 14 (Hebrews 7:3)
Christ intercedes permanently at the right hand of God, perfectly representing the immutable God to his people
His offspring is not according to the flesh but according to the Spirit — sons and daughters born of the Spirit, united to the priest-king
We are therefore a royal priesthood (1 Peter 2:9), serving God as living sacrifices through the Eternal High Priest in the Eternal Temple
As another election season approaches, our ultimate hope must not rest in the fluctuating rulers of this world but in the priest-king whose rule and intercession is forever
28 min
July 07, 2024True Worship
Scripture: Malachi 1:6-14
Order of Service
Hymn — Praise My Soul, the King of Heaven
Call to Worship — Psalm 103:1-22
Hymn — Praise My Soul, the King of Heaven
Prayer of Invocation
Confession of Faith — Luther's Small Catechism, Second Article
Scripture Reading — Hebrews 9:11-28
Prayer
Offering
Prayer
Hymn — Nothing but the Blood
Sermon
Prayer
Lord's Supper — 1 Corinthians 5:7-8
Hymn — O the Deep, Deep Love of Jesus (stanza 1)
Distribution of Bread
Distribution of Cup — Nothing but the Blood (stanza)
Prayer
Hymn — O the Deep, Deep Love of Jesus (stanzas 2–3)
Benediction
Sermon Title: True Worship
Scripture: Malachi 1:6-14
I. True Worship Flows Out of God's Redeeming Love
A. God likens his relationship to Israel to that of a father and son, and a master and servant
In Exodus 4 God calls Israel his son; in Hosea 11:1 he says "out of Egypt I called my son"
Out of fatherly love God redeemed Israel from Egypt and bound them to himself in covenant; worship of him alone follows naturally (Exodus 20:3)
B. Verse 6 follows directly on the reminder of God's electing love for Jacob over Esau (Malachi 1:2-5); worship is the natural response to that redeeming love
C. The language of the "Lord's table" (vv. 7, 12) conveys worship as intimate covenant fellowship, not merely servile duty
The sacrificial meal evoked covenant ratification and fellowship with God as gracious host
Israel's worship had become more Cain-like than Abel-like (Genesis 4) — going through the motions, offering scraps
D. When worship feels like a burden (v. 13, "What a weariness this is"), the root cause is forgetting God's love
Israel under Persian rule faced demands from the governor for unblemished animals as tribute, making a second unblemished offering feel burdensome
A dry worship life is not primarily a failure of love for God but a failure to perceive God's love for you
True worship flows out of the reception and knowledge of God's love, not out of our love for God first (1 John 4:19)
E. The Lord's Table is meant to reassure us of God's unshakable love and call forth a response of whole-hearted worship
II. True Worship Follows God's Regulating Law
A. Every sacrificial animal was to be without blemish according to Exodus 12, Leviticus 1, and Leviticus 22; Deuteronomy 15 expressly forbade blind, lame, or sick animals
Verse 13 describes animals taken by violence (mauled by other animals), forbidden in Exodus 22:31
The worship God accepts must be done in accordance with his Word
B. The regulative principle of worship: only what God expressly prescribes in his Word is permitted in worship
Contrasted with the normative principle: whatever God does not expressly prohibit is permitted
Leviticus 10 illustrates the consequence of deviance — Nadab and Abihu offered strange fire God had not commanded and were struck dead
The first commandment calls us to worship God; the second commandment tells us how — not through idols but in spirit and in truth
C. Presumptuous worship (v. 9) — assuming blemished gifts will secure God's favor — only secures judgment
Like the dying poet Heinrich Heine's alleged words: "Of course God will forgive me; it's his job"
God declares in verse 10 it would be better if the temple doors were shut than for this false worship to continue
Illustrated by bringing a gas-station candy bar to the king of England — an insult to his office; it is better to come empty-handed and ask forgiveness
To give God anything less than our best is an insult to the Majesty of the Lord of hosts (v. 14)
III. True Worship Is Funneled Through God's Righteous Priest
A. The passage's primary indictment falls on the priests
The people brought blemished sacrifices, but the priests accepted and offered them — making the priests even more culpable (James 3:1)
The priests lacked the courage to shut the temple doors and put an end to false worship
B. Malachi 1:11 predicts a coming "regulative person" who will establish pure worship in every place among the nations — two unique features:
Unlike other prophets who depict the nations coming into Jerusalem to worship, Malachi depicts pure worship offered in every place throughout the world
The word for "pure" (tahor) denotes not merely ceremonial cleanness (tamim) but moral and ethical purity — pointing beyond animal sacrifices to a morally righteous sacrifice
C. Jesus Christ fulfills this prophecy as the righteous priest and pure offering
At his baptism (Matthew 3) the Spirit anoints and consecrates him to his public ministry as priest-king after the order of Melchizedek; he declares "all righteousness must be fulfilled"
On the cross he offers not a ceremonially clean animal but his morally spotless, ethically pure life: "Into your hands I commit my spirit"
Ephesians 5:2 — "Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God"
By faith, people from every tribe, nation, and tongue are united to this pure sacrifice and worship God in and through Christ
D. Christ is the courageous priest who puts an end to false worship — judging the temple and its leaders — and lays a table before his people filled not with blemished animals but with the symbols of his once-for-all sacrifice
Our worship today is intimate fellowship with God the Father through the New Covenant blood of his Son
True worship is offered through the love of Christ, the law of Christ, and the priesthood of Christ
30 min
July 07, 2024July 7, 2024; Sunday Evening Worship
Scripture: 1 Thessalonians
Order of Service
Call to Worship — Psalm 9:1-2, 9-10
Hymn — Psalm 9 (#9B)
Prayer of Invocation
Confession of Sin — Strasburg Liturgy
Assurance of Pardon — Psalm 51:17
Hymn — Jesus, I My Cross Have Taken (#513)
Pastoral Prayer
Scripture Reading — 1 Thessalonians 1:1-10
Sermon
Hymn — Rejoice, Ye Pure in Heart (#528)
Benediction — 2 Corinthians 13:14
Sermon Title: Four Marks of Saving Faith
Scripture: 1 Thessalonians 1:1-10
I. The Mark of Good Works
A. Paul gives thanks for the Thessalonians, recalling the triad of Christian characteristics found throughout the epistles: faith, hope, and love (1 Corinthians 13)
Faith = trust in Christ's finished work
Love (agape) = selfless service to Christ and his church; not a love of the worthy, not a love that seeks to possess, but a love given irrespective of merit that seeks to give
Hope = faithful, active anticipation of Christ's return to make all things new
B. These are not passive qualities but active, energy-driven characteristics
Work of faith — not faith as a work, but works that flow from faith; Galatians 5:6 — faith working through love; Leon Morris calls it a "busy faith"
Labor of love — the Greek word kopos denotes laborious, unceasing toil borne for love's sake
Steadfastness of hope — not complacent waiting but active, manly endurance; staying the course of faith while laboring in love
C. Those whom God has set his love on will show forth the fruit of Good Works through faith, hope, and love
II. The Mark of Conviction
A. 1 Thessalonians 1:4-5 — Paul knows the Thessalonians are God's elect because the gospel came to them not in word only but in power, in the Holy Spirit, and with full conviction
B. Election cannot be known as God's secret decree, but as made manifest in its fruits and effects
C. The Thessalonians did not receive the gospel merely as eloquent oratory or interesting propositions; the power of the Spirit drove its content into the very marrow of their souls
Conviction = internal certainty; being cut to the quick (cf. Hebrews); an internal compass that the things of the gospel are true
Romans 1:16 — the gospel is the power of God unto salvation
The power to believe does not rest in human rational faculties; it rests in the Spirit and his work
D. The word for power is the Greek dunamis (dynamite) — the miraculous, awe-inspiring power of God is at work when sinners are converted
Philippians 2:12-13 — work out your salvation with fear and trembling, for it is God who works in you
E. The mark of God's saving love is Spirit-wrought, internal conviction that the gospel of Jesus Christ is true, evidenced by a life lived in accordance with that truth
III. The Mark of Evangelism
A. 1 Thessalonians 1:6-8 — the Thessalonians became imitators of the apostles and of the Lord, receiving the word in much affliction with the joy of the Holy Spirit
B. A mark of saving grace is a change in role models — those we long to imitate become godly men and women rather than worldly figures
C. The gospel sounded forth — the Greek word conveys the idea of an echo
The gospel message does not stop when received; it reverberates through its recipients and echoes outward
Thessalonica's strategic location amplified this echo: it possessed the finest natural harbor in the Aegean Sea and sat at the junction of the Via Egnatia, the great east-west highway connecting Asia Minor with Rome
Traders from throughout the world passed through Thessalonica, carrying the echoed gospel back to their hometowns
D. Verse 8 — it is the word of the Lord that sounds forth, not the word of Paul or the Thessalonians
Christ is the source; we are the echo chambers
What a privilege: to sound forth the voice of the Lord as ambassadors of his word
Those pricked by the Holy Spirit will take advantage of this privilege
IV. The Mark of Monotheism
A. 1 Thessalonians 1:9-10 — the Thessalonians turned from idols to serve the living and true God and to wait for his Son from heaven
B. Thessalonica was an exceptionally polytheistic city
Temples to the Egyptian gods Serapis and Isis
Dionysus (god of wine and joy) was among the more influential cults
Other gods worshiped: Aphrodite, Demeter, Zeus, and Asclepius
Trade guilds required worship of their patron deities — economic livelihood was tied to polytheism
The Roman Emperor held divine status; worship of him was required for social and commercial standing
C. Turning from idols was therefore costly — social ostracism, economic hardship, and persecution; the "affliction" referenced is likely social rather than physical
D. The flesh cannot withstand the idol-making world on its own; only the dunamis of the Spirit holds believers strong amid affliction
Calvin: our hearts are perpetual idol factories; the world around us is one great mass idol factory
Contemporary application: pressure to conform to progressive culture — economic, social, and reputational consequences for standing on God's word
E. The patron god of Thessalonica: Cabirus — a martyred hero supposedly murdered by his brothers, buried with symbols of royal power, expected to return from the dead to help the oppressed
This was the most prominent deity in the city, and a counterfeit savior — a Satanic imitation of resurrection and return
The Thessalonians turned from Cabirus and his promised return to the One who has actually been raised and will return
All idols of this world are counterfeits — false saviors offering imitation salvation
F. Jesus Christ is the risen and returning God-man; his coming will be a day of wrath for those who serve dead idols, and a day of full restoration and salvation for those who serve the living God
Conclusion
Is there fruit of saving faith, hope, and love in your life?
Are you fully convinced and convicted that you are a sinner saved by grace alone, through faith alone, in Christ alone?
Are you echoing forth the word of the Lord, or keeping it to yourself?
Have you turned from idols to serve the living and true God?
If so, wait in joyful expectation — Maranatha, come quickly, Lord Jesus
30 min
June 30, 2024Now My Eye Sees You
Scripture: Job 42:1-6
Order of Service
Call to Worship — Ephesians 3:20-21
Hymn — The God of Abraham Praise
Prayer of Invocation
Reading of the Law — Matthew 22:37-40
Corporate Confession of Sin
Assurance of Pardon
Scripture Reading — Matthew 27:32-44
Hymn — Man of Sorrows, What a Name
Pastoral Prayer
Offering
Prayer
Hymn — God Moves in a Mysterious Way
Sermon
Hymn — O Worship the King
Benediction — Numbers 6:24-26
Doxology
Sermon Title: Now My Eye Sees You
Scripture: Job 42:1-6
I. Our Impressions of God May Be Vast and Vivid
A. Job's theology was rich and well-grounded before his suffering
He could affirm in Job 12:10 that God holds the life of every living thing — good theology rooted in Genesis 1–2 and echoed in Acts 17
Even in sudden catastrophic loss he declared, "The Lord gave, and the Lord has taken away; blessed be the name of the Lord"
B. Yet vast and vivid impressions of God prove insufficient
As wave after wave of grief pounds against Job, and his three friends begin to speak, Job lets bitterness drive his words
Job begins to question God's character, calling God to account for his management of the world
His friends wrongly accuse him of hidden sin; the opening chapters make clear that Job suffers not for sin but according to God's sovereign purposes
Book knowledge of God — mere "Hobby Lobby platitudes stitched into our pillows" — is not enough for the days of suffering in this groaning world
C. We too may have impressive knowledge of God yet still find nagging questions in our hearts
Questions about provision, health, the chaos of current events
Is God really good enough, wise enough, powerful enough for what I am facing right now?
II. Our Impressions of God Must Become a Right Experience of God
A. From Job 38–41, God speaks to Job out of the whirlwind across two extended speeches
God's opening challenge in Job 38:2-3: "Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me"
First speech: God overwhelms Job with his powerful providence — from the sunrise and weather to the daily life of animals
Second speech: God confronts Job with his moral might, focusing on Behemoth and Leviathan as symbols of wickedness and the chaos Job cannot govern
B. The purpose of the second speech (as noted by Richard Belcher) is to convince Job that God is Lord of the moral order
Job does not have the power to govern a world full of wickedness and injustice — but God does
God alone can take Leviathan with a fishhook; the sea creature who is king over all the sons of pride lives at the pleasure of God
C. The right experience of God comes through God's Word
God confronts Job with his word; Job's first response in Job 40:4-5 is silent, resigned recognition — he covers his mouth
It is the full weight of God's gracious self-revelation in words that produces Job's final and fuller response
III. Our Right Experience of God Demands a Right Response
A. Job's final response begins in verse 2 with a good but incomplete start
"I know that you can do all things, and that no purpose of yours can be thwarted" — acknowledgment of God's sovereignty
Verse 2 alone reflects little movement; something more is needed
B. In verses 3–4 Job takes up God's own words on his lips, responding directly to the Word spoken to him
James points to Job's steadfastness (James 5:11) — Job is steadfast precisely because he responds to the Word of the Lord in the midst of suffering
Job is brought low before the mighty hand and grace of God — not crushed but drawn toward him
C. Job's confession in verses 5–6: "I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself and repent in dust and ashes"
John Calvin in the Institutes writes: "It is certain that man never achieves a clear knowledge of himself unless he has first looked upon the face of God"
Job confesses not the sin that caused his suffering, but a sin that resulted from his suffering — pride, self-importance, babbling about things far beyond him
Like a person who refuses to admit he needs glasses and fights against wearing them, Job did not know he had a seeing problem
D. Two possible responses when met with God's Word
The shaking fist — "not enough evidence"; the throne remains mine
Humble confession drawn toward God — seeing self with new eyes and God with clearer vision
E. There is a proper place for honest lament in the Christian life
The Psalms show lament including hard questions: why? how long?
The danger is when our lament and questions lack needed knowledge and move us away from God rather than toward him
F. Christ is the better Job — the perfect responder in suffering
Silent before his earthly accusers at the cross (Matthew 27:32-44), he cried out to the Father — "Why have you forsaken me?" — in full trust, never putting God in the dock
Jesus bore the wrath of God not for his own sin but for ours; he trusted the Father perfectly in his human nature
As Job interceded for his friends who wronged him, Christ intercedes for his people — doubting, prideful sinners — having trusted the Father fully on their behalf
Your suffering, however real, must be viewed through the lens of his suffering; from the foundation of the world God orchestrated a good purpose for the suffering of the Son
G. In his Word God meets us in our suffering, brings us to an end of ourselves, calls us to confess and repent, and draws us to himself
He lifts the bowed head and begins to restore the joy of being his creation
In Christ we have looked upon the face of God — have you been brought to say with Job, "Now my eye sees you"?
34 min
June 23, 2024June 23, 2024; Sunday Morning Worship
Order of Service
Call to Worship — Psalm 107
Hymn — Come, Ye Thankful People, Come
Prayer of Invocation
Confession of Faith — Belgic Confession
Scripture Reading — Colossians 2:6–15
Hymn — The Power of the Cross
Pastoral Prayer
Offering
Prayer of Preparation
Sermon
Closing Prayer
Hymn — Great King of Nations, Hear Our Prayer
Benediction
Sermon Title: Electing Love for the Unlovable
Scripture: Malachi 1:1–5
I. Electing Love Is for the Unlovable
A. God's opening declaration: "I have loved Jacob but Esau I have hated" (Malachi 1:2–3)
Israel's complaint — "How have you loved us?" — reflects spiritual dryness despite the temple's restoration and Jerusalem's rebuilt walls
Jacob and Esau were twin brothers; Esau was the firstborn who legally held the right to the covenant inheritance
B. Election is the ground of God's covenantal love
Paul quotes Malachi 1:2–3 in Romans 9:10–13: before either son was born or had done anything, God's electing purpose determined "the older shall serve the younger"
"Hate" is not personal aversion but the language of election — God chose Jacob, not Esau
C. Jacob's name means "heel-grabber" or deceiver, echoing the serpent imagery of Genesis 3
Jacob had no legal or moral claim to the covenant blessing — yet God set his love on him
Deuteronomy 7:7–8: God chose Israel not because of their size or merit but because of his sovereign love and oath
D. Application: In dry seasons, daily confession of sin anchors hope in electing love
Confession reminds the believer of the God who set his love on the unlovable
A "God owes me" attitude breeds doubt; honest acknowledgment of sin deepens assurance of grace
II. Electing Love Brings Victory over the Enemy
A. Edom (descendants of Esau) was a constant adversary of Israel
Denied Israel passage during the Exodus (Numbers 20–21)
Aided Babylon in the sack of Jerusalem and looted the city (Psalm 137:7); the prophet Obadiah prophesied Edom's destruction for this
B. At the time of Malachi's writing, Edom lay in ruins — destroyed by the Nabataeans under the Babylonian king Nabonidus
Jerusalem is rebuilt; Edom is desolate — this is God's answer to "How have you loved us?"
Malachi 1:5: "Great is the Lord beyond the border of Israel" — Israel must look beyond its own circumstances to see God's electing love at work in history
C. The word "remember" and its variants appear over 500 times in Scripture — the faith of the Bible is a historical faith rooted in recalling redemptive history
D. The New Covenant counterpart: look to the cross, not the ruins of Edom
Colossians 2:13–15: God canceled the record of debt, nailed it to the cross, and disarmed rulers and authorities, triumphing over them in Christ
The serpent grasped the heel of Christ at Calvary, but in doing so placed his head under the Messiah's foot — fulfilling Genesis 3:15
1 John 5:4–5: everyone born of God overcomes the world through faith in Jesus the Son of God
With eyes of faith, look to the cross and see sin, Satan, and death crushed — the great "ash heap" for the new covenant people
III. Electing Love Brings the Promised Inheritance through the Son of Promise
A. Malachi 1:4: Edom vows to rebuild, but God declares he will tear it down; they shall be called "the wicked country"
Contrast with Zechariah 2:12, where Israel is called "the Holy Land" — language of covenant inheritance and disinheritance
B. Throughout history Esau/Edom repeatedly sought to reclaim the inheritance sold for a bowl of soup
Jacob's exile of 20 years under threat from Esau; Jacob returns and Esau is displaced to Mount Seir
Under David, Edom was subdued; after Solomon, Edom broke free and repeatedly attacked Israel
In 587 BC, Edom aided Babylon's sack of Jerusalem and migrated into the Negev — it seemed Esau had returned to grasp the birthright
C. The pattern culminates in two representative men: Jesus and Herod
King Herod was an Edomite (from Idumea); he sought to destroy the son of Promise by ordering the massacre of male infants
The son of Promise was driven into exile in Egypt — echoing Jacob's exile and Israel's sojourn
When Herod died, Jesus returned; at the cross Jesus died as the exile, cut off outside the city walls (Hebrews 13:12–13)
On the third day Jesus returned from exile, rose, and was seated at the Father's right hand, receiving all authority over heaven and earth
Herod Antipas died in exile in Gaul; the Edomites were assimilated and disappeared from history
D. Conclusion: The elect Son of Promise — the embodiment of Israel — now reigns over heaven and earth
If you are in Christ by faith, you are the recipient of God's electing love and an heir of all things through the Son of Promise
The fullness of the inheritance will be revealed when the reigning King returns to consummate what he accomplished at Calvary
Stay the course through dry seasons, knowing the electing, gracious love of God in Jesus Christ
31 min
June 23, 2024June 23, 2024; Sunday Evening Worship
Scripture: 3 John
Order of Service
Call to Worship — Psalm 99
Psalm — The Lord God Reigns in Majesty (Psalm 99B)
Prayer of Invocation
Confession of Sin — from 1 Kings 8
Assurance of Pardon — John 3:16
Hymn — Sing Choirs of New Jerusalem (#358)
Pastoral Prayer
Sermon
Hymn — Blest Be the Tie That Binds (#409)
Benediction — Hebrews 13:20-21
Sermon Title: The Enduring Character of the Church
Scripture: 3 John 1–15
I. The Enduring Character of Christian Affection
A. Christian affection expressed in words
John addresses Gaius as "beloved" five times throughout the letter, demonstrating that even a great apostle openly names his love for a younger servant
John prays for Gaius's well-being in body and soul (3 John 2), reminding us that Christian affection encompasses the whole person — material and spiritual well-being together
John expresses his longing to speak face to face with Gaius (3 John 13–14), testifying that no technology replaces the richness of face-to-face fellowship
The letter closes with mutual greetings among friends known to one another by name (3 John 15), reflecting the depth of personal knowledge within the body
B. Christian affection expressed in deeds
John commends Gaius for tireless, active hospitality shown to traveling preachers — strangers who were received as brothers (3 John 5–8)
This reflects Paul's definition of love as bearing and enduring all things (1 Corinthians 13)
Christ himself commands his disciples to love one another as he has loved us, laying down his life for his friends (John 13:34)
The gospel is deeply personal and practical; as strangers waiting for our true country, we meet one another's needs in practical ways
II. The Enduring Character of Christian Perseverance in the Truth
A. The content of the truth — the name above every name
John refers to "the truth" no fewer than six times in this brief letter
The traveling preachers have gone out "for the sake of the name" (3 John 7) — the name of Jesus Christ, the whole content of the gospel
God has bestowed on him a name above every name; at the name of Jesus every knee will bow (Philippians 2:9–10)
B. The warning of Diotrephes — do not be like him (3 John 9–10)
At his heart lies the desire to put himself first, to be preeminent — he loves status and power in the church
He refuses to acknowledge John's apostolic authority, speaking wicked nonsense against it — a warning applicable in every age when church leaders reject the authority of God's word
He refuses to welcome faithful brothers, stops others who would, and attempts to excommunicate believers from the church
John signals he will address this through church discipline when he arrives — a proper mechanism for the church
Contrast with James and John's earlier desire for preeminence (Matthew 20; Mark 10) — John himself has grown by grace to see the emptiness of such ambition
Paul's charge to Timothy is equally the charge here: guard the good deposit, hold fast the pattern of sound words (2 Timothy 1:13); continue in what you have learned (2 Timothy 3:14)
C. The example of Demetrius — imitate good (3 John 11–12)
Demetrius has received a good testimony from everyone, from the truth itself, and from John — a threefold witness
He is commended to Gaius as one to follow, in contrast to Diotrephes
The church must be willing and able to discriminate between faithful teachers and false ones
D. The church's calling: mutual perseverance in the truth
Christ's people will persevere to the end — the perseverance of the saints is a sweet doctrine
The church is given to us so we have living examples of persevering faith, in various ages and stages of life, to encourage one another
We spur one another on: holding fast the good confession, walking in the truth, bearing one another's burdens in affection and deed
42 min
June 16, 2024The Close Bonds of Christianity
Scripture: 2 John
Order of Service
Call to Worship — Psalm 104 (selected verses)
Hymn — Bless the Lord, O My Soul (#104)
Prayer of Invocation
Confession of Faith — Heidelberg Catechism Q&A 126
Hymn — Sing Choirs in New Jerusalem (#358)
Pastoral Prayer
Scripture Reading — 2 John 1–13
Sermon
Hymn — May the Mind of Christ My Savior (#488)
Benediction
Sermon Title: The Close Bonds of Christianity
Scripture: 2 John 1–13
I. The Close Bonds of the Church
A. John addresses "the elect lady and her children" — most likely a reference to a local congregation, a subunit of the one Church Catholic
The Greek word for "lady" (kyria) was used for a subunit of a larger body
John identifies himself as "the Elder" (Greek: presbuteros), not "the Apostle," consistent with 1 Peter 5:1
B. The close bonds between congregations are representative bonds — mediated through elders corresponding and gathering together
The Jerusalem Council in Acts 15 illustrates elders representing their congregations
The greeting from "the children of your elect sister" (v. 13) indicates a sister church — likely the congregation in the Ephesus region where John resided
Modern parallel: General Assembly, where elders of many congregations and presbyteries gather as a church court
C. Application — our prayer lives should be as extensive as the apostles' vision of the church
Pray for the regional presbytery (Mississippi Valley Presbytery) — for camaraderie among elders grounded in the truth of Christ
Pray for the denomination (Presbyterian Church in America) — for faithfulness to Scripture, the Reformed faith, and the Great Commission
Pray for and support missionaries sent out by the church, nationally and internationally
II. The Close Bonds of Truth
A. In John 18:37, Jesus declares he came to bear witness to the truth; Pilate's response — "What is truth?" — reflects the Greco-Roman view of truth as elusive and abstract
B. John's view of truth stands in contrast: truth is not a formula to be climbed toward but a person who comes to us — the Logos made flesh (John 1)
Truth "abides in us and will be with us forever" (v. 2)
To walk in truth is the command of the Father (v. 4); the command to love one another echoes John 13 — Jesus's new commandment after washing the disciples' feet
C. Richard Yarbrough identifies five dimensions of truth found across John's letters
Truth is possessed and imparted by the Holy Spirit, who is truth
Truth refers to the ethical standards God has established, expressed in his commandments
Truth is God's sanctifying presence, giving believers the capacity to reflect God's character — love and aversion to sin
Truth refers to conformity to the way things are in God's omniscient wisdom
Truth refers to the Gospel of Jesus Christ and the sphere of eternal life into which it ushers believers
D. Jonathan Edwards illustrates the proper integration of truth
As a young man Edwards was drawn to Newtonian science and Enlightenment philosophy (Locke), feeling caught between the sovereignty of God and the supremacy of human reason
He came to embrace God's sovereignty as a "delightful conviction," experiencing "inward sweet delight in God"
George Marsden summarizes: Edwards saw that God's sovereignty extends to the very essence of all reality — the universe is essentially personal, created and sustained to communicate love, supremely expressed in Christ's sacrifice
All truth — in science, history, mathematics — is the personal expression of the God of love, meant to draw us to Christ; Colossians 1 — all things were made through him and for him
III. The Close Bonds of Discernment
A. Close bonds must not erode discernment — the love John calls for is a truth-anchored, discerning love, not blind loyalty
B. The reason for discernment: "many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh" (v. 7)
In 1 John 4, John combated Docetism (from Greek dokeō, "to seem") — the denial of Christ's first coming in the flesh, rooted in Greek dualistic thought
The language in 2 John appears to address denial of Christ's bodily second coming — his return to judge the living and the dead
The simple discerning formula: Christ died — Christ is risen — Christ will come again
C. Abiding in the teaching of Christ (vv. 8–9) contrasts with "going on ahead"
Christianity is founded on the settled, finished work of Christ and the apostolic explanation of that work
Discernment requires a sharp eye for novelty — the temptation to chase new doctrines has been a recurring thorn throughout church history
Closed canon; abiding in established apostolic truth
D. The practical application of verses 10–11 — do not receive false teachers or give them greeting
This is not a contradiction of the hospitality commended in Hebrews 13:2
In the ancient world, breaking bread and welcoming someone into your home signified oneness with them; John forbids signaling oneness with those who publicly deny Christ
Modern application: what ministries are we associating with? Do our fellowships give a confused message about the doctrines we proclaim?
The key word is public — discernment is not a witch hunt of suspicions, but a response to organizations that publicly codify positions out of accord with God's word
Historical parallel: the Reformers were willing to work with Rome until the Council of Trent codified its errors — at that point separation became necessary
Creeds and confessions give clarity to what we believe, enabling Discerning fellowship
E. Conclusion: the confession of truth should translate to the fellowship of truth — who we are one with ought to reflect the doctrines we proclaim, so the watching world sees a clear and consistent witness
34 min
June 09, 2024Unwitting Prophecy
Scripture: John 11:45-57
Order of Service
Call to Worship — Isaiah 6:1-7
Hymn — Holy God, We Praise Your Name
Prayer of Invocation
Confession of Faith — Westminster Confession of Faith, Chapter 25, Section 1
Scripture Reading — Genesis 50:15-21
Hymn — God Moves in a Mysterious Way
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — My Jesus, I Love Thee
Sermon
Hymn — Glorious Things of Thee Are Spoken
Benediction
Doxology
Sermon Title: Unwitting Prophecy
Scripture: John 11:45-57
I. The Unwitting Prophecy of Israel's Destruction
A. The Sanhedrin convenes to address the threat Jesus poses
The chief priests and Pharisees fear that if Jesus continues, everyone will believe in him and the Romans will destroy the nation (John 11:48)
"Our place" refers to the temple; in Jewish thought, the destruction of the temple equaled the destruction of the nation as a theocratic people
B. Caiaphas was a shrewd and politically gifted high priest
His 18-year tenure contrasted with most high priests who lasted barely a year
He was no fool — yet all his brilliance was no match for God's foreordained plan (Acts 2:23)
Unwitting prophecy was a recognized concept in Jewish thought — prophets could prophesy without knowing it
C. The irony: killing Jesus did not save the place and the nation — it sealed their judgment
John writes after the destruction of Jerusalem and the temple by Titus in 70 AD
Jesus wept over Jerusalem, foreseeing its destruction because it did not recognize the time of God's visitation (Luke 19:41-44)
They sought to protect the temple by killing the one in whom God now tabernacles among his people (John 1:14)
II. The Unwitting Prophecy of Israel's Salvation
A. John explains that Caiaphas, as high priest, prophesied that Jesus would die for the nation (John 11:51)
In the intertestamental period, with prophecy largely absent, the high priest took on a prophetic role
Caiaphas spoke better than he knew — Jesus would not spare the nation from Rome's wrath but from God's wrath as a propitiatory sacrifice
B. The Passover setting is not incidental (John 11:55)
Over a million Jews gathered in Jerusalem as pilgrims for the feast — all Israel witnesses the crucifixion of the Passover Lamb
He is named Jesus — "he will save his people from their sins"
C. The earliest church was Jewish — God's salvation came first to Israel
At Pentecost, another pilgrimage festival, 3,000 Jews are added to the church (Acts 2)
Thousands more believe in Jerusalem (Acts 4:4; Acts 5:14; Acts 6:7)
The language of Israel "rejecting" Christ refers to the leadership, not the many who bowed the knee — just as China's government rejects the gospel while millions of Chinese Christians believe
God has not rejected his people (Romans 11:1-2); we should pray that the natural branches be grafted back into their root, Jesus the Jewish Messiah
III. The Unwitting Prophecy of the One People of God
A. Caiaphas prophesied not for the nation only, but to gather into one the scattered children of God (John 11:52)
Israel's end-time hope centered on the Messiah regathering the dispersed children of God
Intertestamental writings narrowed this hope almost exclusively to dispersed Jews, losing sight of the Old Testament's clear inclusion of the Gentile nations
B. The Old Testament always anticipated Gentiles gathered with Israel under Messiah
Isaiah 2:2 — all nations shall flow to the mountain of the Lord
Isaiah 56:7 — God's house shall be a house of prayer for all peoples; he will gather others besides those already gathered
Isaiah 60:6 — the nations bring their wealth and praise to the Lord
C. Christ gathers one flock from all peoples
John 10:16 — "I have other sheep not of this fold; there will be one flock and one shepherd"
When lifted up, Jesus draws all people to himself — Jew and Gentile unified under one banner
D. Application: even in chaotic times, the enemies of God unwittingly serve his purposes
All of history — wars, political upheaval, persecution — is the unwitting design of God's enemies working toward the victory of his people in Christ
Peter addresses the one people of God — elect exiles of the dispersion, Jew and Gentile — as those guarded by God's power for an imperishable inheritance (1 Peter 1:1-5)
If you have Jesus Christ, you have the things that make for peace — be still, be steadfast, your enemies work for you and for the Lord's anointed
34 min
June 02, 2024June 2, 2024; Sunday Evening Worship
Scripture: 1 John 5:6
Order of Service
Call to Worship — Psalm 105:1-7
Hymn — O Praise the Lord, His Deeds Make Known (Psalm 105C)
Prayer of Invocation
Reading — Westminster Confession of Faith, Chapter 14 (On Saving Faith)
Hymn — Sing Choirs of New Jerusalem (#358)
Pastoral Prayer
Scripture Reading — 1 John 5:6-12
Sermon
Hymn — May the Mind of Christ My Savior (#488)
Benediction
Sermon Title: Trust in Jesus, the One to Whom God Testifies
Scripture: 1 John 5:6-12
I. Trust in Jesus Because God's Testimony Is Built on Sure Evidence
(1 John 5:6-9)
A. God testifies to Jesus through the water and the blood — the bookends of his public ministry
The water: Jesus' baptism — the public commissioning and representation of God's people (Matthew 3:17); Jesus reenacts redemptive history, identifying with Israel as God's beloved Son (Exodus 4:22)
The blood: Jesus' death — the public reconciliation realized between God and his people; the beloved Son suffers in body and soul, bearing the wrath of God in place of his people (1 John 1:7)
Alternative interpretations noted: (a) the flow of water and blood at the crucifixion (John 19:34); (b) the two sacraments of baptism and the Lord's Supper (Calvin, Luther)
B. God testifies to Jesus through the Spirit
The Spirit works regeneration and adds his testimony of Jesus to renewed hearts and minds
The Spirit is the Spirit of Truth — he can only testify to that which is true
Three pictures of the Spirit's work:
The Spirit as signpost: effectually guides the lost to be found
The Spirit as light: effectually brings those in darkness into the light of Christ
The Spirit as spark: effectually ignites dead human hearts to eternal life
C. The three witnesses agree — Spirit, water, and blood — because they are one testimony of one God
Word and Spirit together accomplish God's saving work
If human testimony of two or three witnesses is accepted, how much greater is the testimony of God (1 John 5:9)
II. Trust in Jesus Because God's Testimony Is Beneficial to Life Eternal
(1 John 5:10-12)
A. The fact: there is a great benefit for those who trust the testimony
Whoever believes in the Son of God has the testimony in himself — the word of life planted, growing, and overflowing within
Life now: renewed mind, renewed affections, renewed will to obey and love God and neighbor
Life in full: perfectly glorified body and soul forever — perfectly happy and perfectly holy
Eternal life is given, not earned; we are destitute of it without Christ (1 John 5:11)
B. The warning: there is grave danger in rejecting the testimony
To reject God's testimony of his Son is to make God a liar (1 John 5:10)
This is the heart of all unbelief — setting human judgment above God's, making God what we want him to be (idolatry)
To reject the Son is to remain destitute of life; there is no middle way — belief or rejection, life or the absence of life (1 John 5:12)
C. The testimony of God is 100% true and certain whether or not anyone believes it
Jesus Christ is a grand person, a splendid Savior, a majestic Mediator between God and man
The call: fix your singular attention and affection on Christ, the one to whom God himself fully testifies
35 min

About Northpointe PCA Sermons

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Weekly expository preaching from the Lord’s Day morning and evening worship services at Northpointe Presbyterian Church (PCA) in Meridian, Mississippi.

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