Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

September 10, 2023The First Sign
Scripture: John 2:1-12
Order of Service
Hymn — Joyful, Joyful, We Adore Thee
Call to Worship — Psalm 113:1-9
Hymn
Prayer of Invocation
Confession of Faith — Luther's Small Catechism (Second Article)
Scripture Reading — Acts 27:21-44
Hymn — Though Troubles Assail Us
Pastoral Prayer
Offering
Hymn — Like a River Glorious
Sermon
Hymn — Nothing But the Blood
Benediction — 1 Thessalonians 5:23-24
Sermon Title: The First Sign
Scripture: John 2:1-12
I. A Sign That Points to the Authority of Jesus
A. The miracles of Jesus are demonstrations of his divine authority
Authority over demons, creation, and the elements — the disciples' response in John 2:11 is awestruck belief in the presence of divine glory
The servants witnessed the miracle but did not believe; only the disciples believed and followed him to Capernaum (John 2:12)
Miracles are not mere spectacles — they demand a response of faith and submission to Christ's lordship
B. Jesus's exchange with Mary reveals the nature of his authority (John 2:3-4)
"Woman, what does this have to do with me?" distances Jesus from any earthly direction of his ministry — his actions are governed by his heavenly Father alone
This echoes the episode in Luke 2:49 when the twelve-year-old Jesus said, "Did you not know that I must be in my Father's house?"
Now baptized and inaugurated into public ministry, Jesus submits only to his Father as he treks toward the cross
C. Mary's response models what Scripture calls stubborn submission to the Lord's authority
Rather than walking away dejected, Mary tells the servants, "Do whatever he tells you" — she binds herself to his authority
This pattern recurs throughout Scripture and the Gospels: Andrew and the unnamed disciple (John 1), blind Bartimaeus, the persistent widow, the Canaanite woman, Moses interceding for Israel, Ruth clinging to Naomi
Godliness is a stubborn, relentless, and persistent submission to the Lord's authority — even when his providence frowns upon us
II. A Sign That Points to the Kindness of Jesus
A. The social and legal stakes of running out of wine at a first-century Jewish wedding were severe
Wedding feasts lasted several days (often seven); providing wine and food was the bridegroom's family's responsibility
Failure meant social disgrace and potentially legal action from the bride's family — the family faced both shame and poverty
B. Jesus's miracle transforms shame into honor and poverty into abundance
The master of the feast's words — "You have kept the good wine until now" — signal a complete reversal of the bridegroom's situation
Jesus's miracles always carry a personal touch; his transcendent power is not used to distance himself from us but to draw us into himself
C. This reflects the character of God revealed in Exodus 34
When Moses asked to see Yahweh's glory, God passed by and showed his goodness, grace, mercy, and steadfast love
Jesus came to do in flesh and blood what God had done only in wind and voice — his glorious power is displayed in the most personal of ways
III. A Sign That Points to the Joy of Jesus
A. Wine throughout the Old Testament symbolizes joy and abundance
Six stone jars for Jewish purification — together holding over 100 gallons — are filled to the brim, emphasizing overflowing abundance
Jesus does not merely remedy the situation; he goes above and beyond, providing the best wine (cf. the feeding of the five thousand with its leftovers)
B. This first sign announces the arrival of the Messianic age
In John 1, Jesus has been established as the Messiah; his first public act fittingly occurs at a wedding banquet
Old Testament prophecy pictures the Messianic age as a marriage banquet with freely flowing wine — Hosea 2:16, 19 ("You will call me my husband… I will betroth you to me forever") and Isaiah 25:6-8 (a feast of well-aged wine, death swallowed up forever)
C. The joy of this sign is grounded in the cross
Jesus's words "my hour has not yet come" (John 2:4) point forward to the hour of his death; the only other exchange between Jesus and his mother in John occurs at the crucifixion (John 19:26), forming a bookend around his public ministry
The jars chosen are jars of Jewish purification — pointing to the hour when Christ pours out his blood that truly purifies; the old covenant purification rites, which could never take away sin (Hebrews), give way to the new
The sweet wine of celebration comes only after Christ tastes the bitter wine of the Father's wrath; the abundance of joy for us comes through the abundance of sorrow for the Messiah
At the marriage supper of the Lamb (Revelation 19), we will see the nail marks on his hands and know why our hearts are flooded with everlasting joy — the best wine, the pure blood of the new covenant, shed for the remission of sins
33 min
September 03, 2023The Obscure Made Known
Scripture: John 1:43-51
Order of Service
Announcements
Opening Hymn — Crown Him with Many Crowns
Call to Worship — Revelation 4:6-11
Hymn — Crown Him with Many Crowns
Prayer of Invocation
Corporate Confession of Sin — Isaiah 53
Assurance of Pardon — Romans 8:1-2
Scripture Reading — John 6:52-59
Hymn — Take My Life and Let It Be
Pastoral Prayer
Offering
Prayer of Preparation
Hymn — My Jesus, I Love Thee
Sermon
Prayer
Lord's Supper — Matthew 26:26-29
Hymn — Rock of Ages
Benediction
Sermon Title: The Obscure Made Known
Scripture: John 1:43-51
I. The Obscure Becomes Known Through Pursuit
A. Jesus pursues Philip directly, unlike Andrew, Peter, and Nathanael who are led to Christ by others
Philip is from Bethsaida, a city condemned by Jesus in Matthew 11 and Luke 10:13-14 for rejecting the gospel despite witnessing miracles
Yet Andrew, Peter, and Philip are called out of wicked Bethsaida — an example of remnant theology
B. Remnant theology runs throughout Scripture
God pursues Noah amidst a world ripe for judgment
God pursues Abraham out of idolatrous Ur of the Chaldeans
God pursues Moses out of Egypt, Daniel out of exiled Israel, Philip out of condemned Bethsaida
Nathanael is called "a true Israelite" (John 1:47) — true Israel embraces Messiah, as Paul describes in Romans 2
C. Application: Eternal security rests not on majority opinion or polling data, but on the pursuing grace of God — the "Hound of Heaven" who will never let his people go
II. The Obscure Becomes Known Through Seeing
A. Nathanael's skepticism — "Can anything good come out of Nazareth?" (John 1:46)
Nazareth carried a deeply negative cultural and moral connotation in first-century Jewish society
Despite his skepticism, Nathanael accepts Philip's invitation to "come and see" and goes to Jesus himself
B. Jesus demonstrates omniscience and omnipresence — incommunicable attributes of God
Jesus does not merely identify Nathanael by name, but perceives his inner character: "an Israelite in whom there is no deceit"
Jesus saw Nathanael under the fig tree before Philip called him (John 1:48)
The fig tree was the traditional place of Jewish private devotion and prayer; Nathanael, likely a disciple of John the Baptist, was probably praying for the coming of Messiah
C. Application: God's omnipresence should both sober and comfort believers
Christ sees all things — nothing is hidden from him
When a believer prays in secret, Christ sees and responds — omnipresence is a source of assurance, not only of accountability
III. The Obscure Becomes Known Through Revelation
A. Old Covenant revelation of Messiah
Philip declares: "We have found him of whom Moses in the law and also the prophets wrote" (John 1:45) — "the law and the prophets" is shorthand for the whole Old Testament
The entire Old Testament points forward in anticipation to Jesus Christ; the New Testament is its fulfillment
B. New Covenant revelation of Messiah — John 1:51
The "you" in verse 51 is plural in Greek — Jesus addresses all his disciples, not Nathanael alone
"Heaven opened and the angels of God ascending and descending on the Son of Man" alludes to Jacob's Ladder in Genesis 28
Jacob declared the place "Bethel" — the house of God, the gate of heaven (Genesis 28:17)
Jesus presents himself as the new Bethel — the ladder, the gate of heaven, the one who opens heaven and keeps it open (Greek perfect tense)
This refers not to a single future event but to Christ's entire ministry: his life, death, resurrection, and ascension
C. Application: We live in an age of obscurity, yet Scripture opens heaven to the eyes of faith
The psalmist in Psalm 73 saw the wicked prospering — so do we today
When we open Scripture and behold Christ, heaven itself is opened to us
The Lord's Supper is a "porthole to heaven" — the broken body and shed blood of Christ signal the torn veil and the opened Holy of Holies, as described in Hebrews
The table is training ground for faith, preparing us for the day we behold Christ face to face
31 min
September 03, 2023September 3, 2023; Sunday Evening Worship
Scripture: Matthew 7:
Order of Service
Call to Worship — Psalm 90:1-2
Hymn — O God, Our Help in Ages Past (#30)
Prayer of Invocation
Recitation — Westminster Confession of Faith, Chapter 18, Section 3
Hymn — Blessed Assurance (#693)
Pastoral Prayer
Scripture Reading — Matthew 7:21-23
Sermon
Hymn — All the Way My Savior Leads Me (#605)
Benediction — Numbers 6:24-26
Sermon Title: Are You Ready for the Day of Judgment
Scripture: Matthew 7:21-23
I. Hear the Declaration of the Son of God
A. The setting: the great day of judgment
Jesus speaks of the future day when he returns, sits on his glorious throne, and separates all people — Matthew 25:31-32
This is the culmination of the Sermon on the Mount's two-way distinction: the way of the righteous and the way of the wicked — Psalm 1
B. Christ is judge over all people
Scripture gives many descriptors of Christ — Savior, brother, friend, Shepherd, Prophet, Priest, King — but also Judge
All people bring their accounting before him; the scene pictures Christ in his role as eternal judge
C. The judge's discriminating declaration: "I never knew you"
His knowing of a person does not change with circumstances, professions, or decisions — it is eternal
"To know" implies a special covenantal relationship: Amos 3:2 — "You only have I known of all the families of the earth"
To some he declares, "I never knew you" — no covenant, no special relationship; a damning declaration
By implication, to his true people the judge will declare, "I always knew you"
Psalm 1:6 — "The Lord knows the way of the righteous"
2 Timothy 2:19 — "The Lord knows those who are his"
Ephesians 1:4 — chosen in Christ before the foundation of the world
II. Heed the Danger of Self-Deception
A. The danger is real and specific
The self-deceived person checks many Christian boxes and by all external accounts looks like a disciple
Martin Lloyd-Jones calls these the most solemn and solemnizing words ever uttered in this world
B. The danger of self-deception by right doctrine
The self-deceived calls Jesus "Lord, Lord" — showing some theological recognition of who Christ is
A person can know and profess all right things about Christ and yet not be profited by it
The danger: grounding assurance in the act of believing rather than in the object of belief
C. The danger of self-deception by good deeds
The self-deceived parades great deeds done in Christ's name — prophecy, casting out demons, mighty works (Matthew 7:22)
Good moral living, religious habits, and ministry triumphs can become the ground of false assurance
The danger: finding assurance in our activity rather than in the one who demands our activity
D. The danger of self-deception by mere decisionism
When the church waters down the gospel to a single decision or prayer, many are led into self-deception
The danger: grounding assurance in a past decision rather than in Christ himself
E. The remedy: self-examination — 2 Corinthians 13:5, 1 Corinthians 11
Examine your doctrine — Who do you say that Christ is? Hold your doctrine up to the light of Scripture; seek better doctrine, not less
Examine your deeds — Even demons believe and shudder (James 2); new life shows itself in signs of life — godliness, holiness, good fruit; examine yourself by the Beatitudes and the whole Sermon on the Mount
Examine your devotion — Jesus asks for more than a one-time decision; he wants your heart, your love, your treasure (Matthew 6:19-21); doctrine and deeds without devotion are self-serving and self-deceiving
F. The posture of self-examination
The disciples' response at the Last Supper: "Is it I, Lord?" — filled with sorrow yet turning to him (Matthew 26:22)
The psalmist's prayer: "Search me, O God, and know my heart… lead me in the way everlasting" — Psalm 139:23-24
The Spirit convicts and comforts the conscience by the light of the word
G. The purpose of Christ's solemn warning
Not to cause us to stagger in faith, but to drive us to Christ — the founder and perfecter of our faith
The goal: to be found complete not in a righteousness of our own, but in the righteousness that comes through faith in the Son of God
35 min
August 27, 2023August 27, 2023; Sunday Morning Worship
Scripture: John 1:35-42
Order of Service
Announcements
Hymn — All Praise to God Who Reigns Above
Call to Worship — Psalm 107:1-2, 8, 43
Hymn — All Praise to God Who Reigns Above
Prayer of Invocation
Confession of Faith — Heidelberg Catechism, Question 1
Scripture Reading — Acts 27:1-20
Hymn — Eternal Father, Strong to Save
Pastoral Prayer
Offering
Prayer
Hymn — O for a Thousand Tongues to Sing
Sermon
Hymn — The Solid Rock
Benediction — Numbers 6:24-26
Sermon Title: Witnesses to the Messiah
Scripture: John 1:35-42
I. A Passing of the Torch Witness
A. John the Baptist models humble witness by pointing his own disciples to Jesus
The word "witness" (martyr in Greek) means to testify — every Christian is called to be a martyr, a witness to Christ
Tertullian: the blood of the martyrs is the seed of the church; the veracity of a witness is displayed by staking one's life on it
John's act of stepping aside sets a precedent, just as George Washington's voluntary relinquishing of power was called the greatest act of any man in the world by King George III
B. Andrew embodies this humble witness
Andrew is always identified as "Simon Peter's brother" — never the reverse — yet it is Andrew who finds Peter and brings him to Jesus
Throughout John's Gospel, Andrew is consistently seen bringing others to Jesus: the boy with five loaves and two fish (John 6) and the Greeks who wished to see Jesus (John 12)
The name Andrew means "manly" — true manliness is not seeking the spotlight for oneself but directing all attention to Christ
When believers step off their own thrones and place Christ on them, the world glimpses the one who did not count equality with God a thing to be grasped but made himself nothing (Philippians 2:6-7)
II. A Prolonged Time Witness
A. Jesus's question — "What are you seeking?" — is an inviting, testing question, not an annoyed dismissal
The disciples' reply — "Where are you staying?" — reflects a desire for extended, deep fellowship with Jesus, not a brief exchange
They came and stayed with him that day; it was about the tenth hour (4 pm), suggesting they stayed the night
B. Extended time at Jesus's feet is the greatest preparation for witnessing
Like Moses, who spoke with God face to face and descended the mountain radiating God's glory, those who spend prolonged time with Christ radiate his love and warmth to the world
The best students are not those who merely attend class and leave, but those who linger, ask questions, and pursue the teacher
Jesus is not a burned-out or bad teacher — he is the same yesterday, today, and forever (Hebrews 13:8), and his heart is warmed when his disciples draw near
Sitting long at Christ's feet in prayer and in his Word equips believers to be effective witnesses
III. A Personal Transformation Witness
A. The first meeting of Jesus and Simon Peter anticipates a profound transformation
Jesus renames Simon "Cephas" (Aramaic) or "Peter" (Greek), both meaning rock — a name that carries the full weight of Jesus's authority over him
To rename someone in Jewish culture was an act of authority, declaring ownership and destiny
B. Peter on his own was anything but a rock
He confessed Jesus as the Christ, then in the next moment rebuked Christ's cross and was called Satan
He swore he would never deny Christ, then denied him three times
In contrast, Paul — rigorously trained under Gamaliel — might seem the more natural candidate for the name "Rock," yet Jesus gives it to Simon
C. The name Peter reflects what Christ will transform Simon into, not what Simon is in himself
In John 21 the post-resurrection exchange — "Do you love me? Feed my sheep" (three times, corresponding to the three denials) — restores and commissions Peter
Peter ultimately dies as a martyr, an unshakable witness to Christ
The right question for believers is not "Could I endure what the martyrs endured?" but "Do I trust that Jesus Christ can make me ready for whatever he calls me to?" — the answer is an unequivocal yes: Philippians 4:13
D. Conclusion: Sit often at Christ's feet, take yourself off your throne, and be a witness to Jesus Christ in the power of the Holy Spirit who indwells you
27 min
August 27, 2023August 27, 2023; Sunday Evening Worship
Scripture: Matthew 7:12
Order of Service
Call to Worship — Deuteronomy 4:39
Hymn — Hallelujah, Praise Jehovah (#57)
Prayer of Invocation
Responsive Reading — Psalm 15
Hymn — How Sweet and Awesome Is the Place (#469)
Pastoral Prayer
Sermon
Hymn — He Hideth My Soul (#600)
Benediction
Sermon Title: The Two Ways — Difficulty, Voice, and Fruit
Scripture: Matthew 7:13-20
I. The Difficulty of the Two Ways
A. The way to destruction is easy — wide, spacious, with many entrances (Matthew 7:13)
B. The way to life is hard — narrow, pressed in on, with constant opposition (Matthew 7:14)
The word for "easy" (broad/spacious) contrasts with the word for "hard" (pressed in, crowded)
The world constantly presses in like a vice grip, offering many alternative voices and doors
The old sin nature adds an internal voice pulling toward the broad way
The yoke of Christ (Matthew 11:29-30) is pleasant and kind — a different word than the "easy" of destruction
C. The hard way is great precisely because it leads to life
Christ endured the cross for the glory on the other side (Hebrews 12)
The bloodied and weary who pressed on to the one door are those who hear "Well done, good and faithful servant"
The Christian life carries no guarantee of ease, but the difficulty is what makes it great
II. The Voice of the Two Ways
A. False prophets are the mouthpieces of destruction, disguising themselves as sheep (Matthew 7:15)
They dress as one of us — feigning humility, empathy, and tenderness — to win trust, then the ear, then the soul
Their goal is not merely companionship but destruction — sending people to hell
B. We recognize false prophets by their fruit — a patient and discerning process (Matthew 7:16)
Thorn bushes bear dark berries resembling grapes from a distance — deception requires proximity and time to detect
In the ancient Near East, some fruit trees took 5–15 years to bear fruit — fruit-bearing is a long process
Paul warns against placing recent converts in leadership (1 Timothy 3:6) — be watchful and patient
C. Scripture reveals common marks of false teachers
They are flatterers — they say peace when there is no peace (Jeremiah 8:11)
True prophets confront sin and wake people up; false ones let them sleep while destruction approaches
Paul charges Timothy to reprove, rebuke, and exhort — contrasted with teachers who tickle itching ears (2 Timothy 4:2-4)
False teachers often excel in rhetoric and lofty speech; Paul came in weakness, not with sophistry (1 Corinthians 2:1)
Preaching is not a TED Talk — it is the congregation being confronted by God through his Word
III. The Fruit of the Two Ways
A. The root determines the fruit — a diseased root produces bad fruit (Matthew 7:17-18)
All mankind in Adam has a diseased root; even outwardly good deeds from an unregenerate heart are bad fruit
The Spirit must make the heart healthy so that what flows from the inward man is pleasing to God and done for his glory
B. How can a good tree never bear bad fruit, when believers still sin?
Every tree not bearing good fruit is cut down and thrown into fire — the judgment of God's wrath (Matthew 7:19)
The Root of Jesse — the Stump of David — was cut down and burned at the cross, bearing our bad fruit in his body
God nailed our ugly fruit to Christ; the Father now sees us always through the perfect tree, his Son
Our bad fruit is never subject to God's condemnation — Christ paid not only for past and present sins but for all future sin
When we grieve the Spirit, the Father disciplines us as a tender father (Hebrews 12) — but never condemns
C. This is not license for antinomianism — we are to be recognized by our fruit (Matthew 7:20)
The Father accepts us in the Son so that in the Son we might bear fruit — knit to the vine, bearing the Fruit of the Spirit
Those regenerated by the Spirit actively seek the hard path that leads to life — they want Christ, not just his answers
The Rich Young Ruler wanted an easy formula; he respected Christ but would not pick up his cross and follow
Those indwelt by the Spirit have a new compass — a longing for eternal life — and so seek to walk in step with Christ, the way, the truth, and the life
30 min
August 20, 2023A New Age
Scripture: John 1:29-34
Order of Service
Hymn — Come, Ye Thankful People, Come
Call to Worship — Romans 15:8-12
Hymn — Joy to the World
Prayer of Invocation
Corporate Confession of Sin
Assurance of Pardon — Psalm 103:11-13
Scripture Reading — Acts 26:12-32
Hymn — Come, Ye Sinners, Poor and Needy
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — Come, Thou Long-Expected Jesus
Sermon
Hymn — Gracious Spirit, Dwell with Me
Benediction — 2 John 1:3
Sermon Title: A New Age
Scripture: John 1:29-34
I. The Wiping Away of Sin
A. John the Baptist's announcement in John 1:29 is epoch-making language: Behold, the Lamb of God, who takes away the sin of the world
B. For an Israelite audience, "lamb" and "sin" together immediately evoked substitutionary sacrifice — an unblemished animal slaughtered in place of the sinner
Israel was steeped in the sacrificial system: bulls, goats, and lambs offered week after week for the forgiveness of sin
The most prominent association would be the Passover Lamb, whose blood caused God's wrath to pass over Israel in Egypt
C. Jesus does not come merely for Israel but to take away the sin of the world
John uses "sin" in the singular, conveying sin in its totality — the comprehensive plague on mankind since the Fall of Adam
The Greek word translated "takes away" carries the idea of lifting, carrying, and bearing — the Lamb bears our sin and wipes it away
D. This is the headline of the gospel: Behold, the Lamb of God who takes away the sin of the world
"Behold" is a word demanding attention — like a newsboy crying, "Extra! Extra!"
Bad news dominates every media outlet, but no amount of bad news can drown out this good news
For the Christian, what defines, guides, and guards you is not bad news but this good news
II. The Witness of the Son
A. John bears witness in John 1:34: I have seen and have borne witness that this is the Son of God
B. The Passover Lamb connection points beyond sacrifice to sonship
The angel of death passed over the firstborn sons of Israel (Exodus 12)
Exodus 13 emphasizes that the firstborn of every household belongs to the Lord and must be redeemed — the firstfruits from the womb belong to God, just as the firstfruits of the harvest do
C. John's statement in John 1:30 — after me comes a man who ranks before me, because he was before me — must be understood in light of the preeminence of the firstborn in Israelite culture
John does not come first; the Son does, because he is the eternal Son — pre-existent before all creation
Jesus is the true and eternal Firstborn who fulfills and supersedes all the typology of the firstborn in the Old Testament
III. The Washing of the Spirit
A. John's testimony in John 1:32-33: I saw the Spirit descend from heaven like a dove, and it remained on him … this is he who baptizes with the Holy Spirit
B. This inauguration of Jesus's public ministry ushers in a new age marked by the washing and indwelling of the Holy Spirit
C. The Spirit's remaining on Jesus distinguishes him as the one who will pour out the Spirit on his people
John baptizes with water; Jesus baptizes with the Holy Spirit
The Spirit is the guarantee of the believer's inheritance — the down payment of the full harvest yet to come
29 min
August 20, 2023August 20, 2023; Sunday Evening Worship
Scripture: Matthew 7:7-11
Order of Service
Call to Worship — Psalm 145:10-13
Hymn — O Worship the King (#2)
Prayer of Invocation
Psalter Reading — Psalm 13 (Psalm 13 in Trinity Hymnal, #787)
Hymn — How Long Wilt Thou Forget Me (#641)
Pastoral Prayer
Scripture Reading — Matthew 7:7-12
Sermon
Hymn — Come, My Soul, Thy Suit Prepare (#628)
Benediction
Sermon Title: Persistent Pleading Before a Good and Giving Father
Scripture: Matthew 7:7-12
I. Why You Must Plead Persistently
A. Jesus commands persistent prayer — ask, seek, knock (Matthew 7:7-8)
All three verbs are present tense, expressing continuous, ongoing action
We are to be urgently, incessantly, persistently pleading — more like a child calling out than politely waiting
Examples of persistent prayer: the neighbor at midnight and the persistent widow
B. Because your heavenly Father is good (Matthew 7:9-11)
Jesus argues from lesser to greater: an earthly father gives bread and fish, not a stone or serpent
Even the best earthly father is evil compared to the perfectly holy God — Nahum 1:7: the Lord is good, a stronghold in the day of trouble
The same argument from lesser to greater appears earlier in the sermon regarding anxiety (birds and flowers)
C. Because your heavenly Father is giving (Matthew 7:11)
Creation itself was an act of pure, unobligated giving — your existence is not inevitable or necessary
Every day of life, every provision, is a gift; God is not obligated to maintain our comfort or the status quo
Persistent pleading trains the heart to trust, to align our will with his, and to depend on him daily
II. For What You Must Plead Persistently
A. General good things — daily necessities
The Lord's Prayer teaches us: "Give us this day our daily bread" (Matthew 6:11) — a daily posture of dependence
The illustration of bread and fish echoes the feeding of the five thousand and four thousand in Matthew's gospel
Persistent asking is not because God withholds unless reminded, but because it is the daily fitness training of the heart
B. Specific good things — the context of the chapter defines what to ask for
Verses 7–11 are sandwiched between the call to right judgment (vv. 1–6) and the Golden Rule (v. 12)
The word "so" opening Matthew 7:12 (the Golden Rule) connects it directly to the teaching on prayer — it flows from it
Right judgment, needed discernment, and truly doing to others as you would have them do to you — all require divine help
The Golden Rule is limitless in its demands and scope (Sinclair Ferguson): it is positive, not merely negative; it summarizes the law and the prophets
Human attempts to fulfill the Golden Rule in their own strength — slogans, utopian ideals — consistently fail
C. The supreme specific gift: the Holy Spirit
Luke's parallel account (Luke 11:13) identifies the good gift as the Holy Spirit himself
The Spirit is Helper, Counselor, Comforter — the one who, as the Heidelberg Catechism says, makes us by true faith share in Christ and all his benefits
The Father and Son send the Spirit; the Spirit then sends us back to Christ and gives us Christ and all his benefits
Martin Lloyd Jones: in giving the Holy Spirit, God gives us everything — every fitness, grace, and gift required
J.C. Ryle: "Do we indeed pray for such things? Then let us pray on and not faint… everyone that asks receives"
D. Closing encouragement to keep asking
God does not tire of your asking — his patience is never exhausted
Psalm 84:11: no good thing does he withhold from those who walk uprightly
The Son of God himself invites you to plead persistently — keep asking, keep seeking, keep knocking
37 min
August 13, 2023August 13, 2023; Sunday Evening Worship
Scripture: Matthew 7:1-6
Order of Service
Call to Worship — Psalm 98:1-3
Hymn — Come, Let Us Sing unto the Lord (#16)
Prayer of Invocation
Psalm Reading — Psalm 11
Hymn — Shelter in the Time of Storm (#619)
Pastoral Prayer
Sermon
Hymn — (#316)
Benediction
Sermon Title: Right and Wrong Judgment
Scripture: Matthew 7:1-6
I. Wrong Judgment — Matthew 7:1-3
A. The warning: judge not, lest you be judged
Whatever standard you apply to others will be turned back on you
This is a general proverbial statement, not limited to specific circumstances
B. The speck and the log — a deliberate and startling contrast
The only heart you can truly see is your own; another's outward actions are like a speck compared to the log within
Nothing is more natural to fallen man than to justify himself by judging others — it is why gossip is so appealing
C. Quick judgment is self-condemnation; sanctification calls us to slow self-reflection
The wrong we see in others acts as a mirror pointing back into our own hearts
Illustration from 2 Samuel 24: David's words — put me in the hands of God, for where God is there is mercy, but man is a wrathful, judging beast
God's patience and long-suffering displayed in Romans 3: he passed over former sins to display his righteousness through the propitiatory sacrifice of his Son
Whatever humility we possess exists only by the grace of God
II. Right Judgment — Matthew 7:5
A. Jesus is not teaching a postmodern philosophy of no correction ever — he commands taking the log from your own eye first, then helping your brother
The word brother is significant — this refers to fellow members of the covenant community, the body of Christ
Correction comes after proper self-assessment, self-reflection, and mortification of sin — from humility, not pride
B. Illustration: two approaches to parental correction
Wrong: hovering over the child, screaming and wagging a finger from above
Right: kneeling down to eye level, correcting gently and tenderly, knowing you share the same sinful nature
C. The church's judgment must be visibly different from the world's
The world's utopian ideal of no judgment is itself full of harsh, prideful, enlightened-vs.-unenlightened condemnation
1 Corinthians 6:1-3: the saints will judge the world and even angels — this life is a training ground for right judgment
1 Corinthians 6:7: to have lawsuits with one another is already a defeat — why not rather be defrauded?
Illustration: a man whose neighbor was stealing from him was told, "We as Christians need to be about more than simply doing what is right"
Matthew 5:40: if anyone sues you for your tunic, give him your cloak as well — going beyond what is merely right disarms people and opens ears to the gospel
D. Telling our children we are sorry when we have wronged them is one of the most powerful forms of instruction — self-effacing, eye-level correction
III. Right Judgment to the Wrong People — Matthew 7:6
A. Do not give dogs what is holy; do not throw pearls before pigs
Sinclair Ferguson: the New Testament clearly applies this to evangelism — we must be discerning about whether we are sharing the gospel with those who are genuinely receptive
Examples: Jesus sending disciples to Jewish homes — welcome means stay and bless, rejection means shake the dust from your feet and leave
Acts 13:46: Paul and Barnabas turn to the Gentiles when the Jews thrust the word aside
Jesus remains silent before Herod — he was already condemned, so no defense was offered
B. Two traps to avoid when we fixate on a particular person or group receiving the gospel
Repeating the true gospel so many times it goes in one ear and out the other
Compromising the gospel to make it more palatable — the pearls become corroded by the filth of the pig's pen
C. How to avoid these traps: be prepared for rejection
Not everyone will receive the gospel kindly — this is expected, not a sign of failure
John 6: Jesus preaches divine election; many disciples leave; he does not change his message to win them back
A bad response may mean faithful proclamation was rejected, not that you misrepresented the gospel
D. Verse 6 belongs together with verses 1–5 — gospel proclamation must be embedded in humble, self-effacing relationship
We come to unbelievers on equal footing as sinners who fall short of the glory of God
We go above and beyond what is simply right and put on Christian love
When people reject the gospel, they should be rejecting Christ as seen both in our conduct and in our message — not a proud, arrogant presentation
Closing exhortation: let the dogs be dogs and the pigs be pigs — but you always remain a humble, lowly sheep looking to your Shepherd
24 min
August 13, 2023Preparing the Way
Scripture: John 1:19-28
Order of Service
Hymn — For the Beauty of the Earth
Call to Worship — Psalm 145:1-2, 3, 21
Hymn of Praise
Prayer of Invocation
Confession of Faith — Apostles' Creed
Public Profession of Faith — Ramsay Rushing
Prayer
Hymn — Hallelujah, What a Savior
Pastoral Prayer
Hymn — Come, My Soul, Thy Suit Prepare
Offering
Prayer
Scripture Reading — John 1:19-28
Sermon
Hymn — Who Is on the Lord's Side?
Benediction — Isaiah 33:5-6
Sermon Title: Preparing the Way
Scripture: John 1:19-28
I. Who Is John the Baptist, the One Who Prepares the Way?
A. The priests, Levites, and Pharisees question John's identity and authority
John was performing baptism, an authoritative act typically reserved for priests
His reputation had grown so large that some whispered he might be the Christ
B. John emphatically denies being the Christ
The Gospel writer John stresses this denial with unusual emphasis
John denies being Elijah — anticipated from Malachi 4:5
John denies being the Prophet foretold in Deuteronomy 18:15
C. John identifies himself as the voice crying in the wilderness (Isaiah 40:3)
The seeming contradiction with Jesus's declaration that John is the Elijah to come is likely explained by John's incomplete self-awareness
John is simply an obedient servant proclaiming what the Lord commanded
D. John models extraordinary humility
He declares himself unworthy even to untie Christ's sandals (John 1:27)
Despite being the greatest of the prophets and a figure of immense popularity, John sees himself only as a lowly servant of King Jesus
Application: If this is true of John, all believers are nothing but lowly servants of King Jesus
II. How Does John the Baptist Prepare the Way for the Lord?
A. John baptizes Jews with a baptism of repentance
Baptism was ordinarily administered to Gentile proselytes as a sign of their filthy, sinful condition
By baptizing Jews, John places them on the same footing as Gentile sinners, declaring that Jewish lineage counts for nothing
This echoes John 1:12-13 — birth, blood, and ethnic identity do not make one a child of God; only faith in the Son does
See also Romans 3:9 and Matthew 3:7-9
B. John's ministry of repentance applies to preparation for Christ's second coming as well
Martin Luther's first of the 95 Theses (1517): "When our Lord and Master Jesus Christ said 'Repent,' he willed the entire life of the believer to be one of repentance"
Luther confronted the Roman Catholic Church's presumptuous confidence in sacraments and church membership — the same danger exists today
Whatever causes spiritual pride — right church, right doctrine, right status — must be mortified
Believers are to live lives of continual repentance, killing the old self and putting on the new, and to pray with confidence: Maranatha — Come, Lord Jesus
III. Where Does John Prepare the Way for the Lord?
A. Bethany beyond the Jordan (John 1:28) — likely the region of Batanaea (Bashan in the Old Testament), distinct from Bethany near Jerusalem (John 11:1)
B. The Gospel of John bookends Jesus's public ministry geographically
Jesus begins beyond the Jordan (north, near Galilee) and ends at Bethany near Jerusalem (south)
His ministry moves through all four major regions of Israel: Transjordan, Galilee (John 1:43), Samaria (John 4), and Judea
This movement mirrors Israel's own historical journey
C. The wilderness and Jordan River carry powerful Exodus typology
Wilderness recalls Israel's 40 years of wandering in judgment for sin
The Jordan separated the wilderness from the Promised Land; Joshua supernaturally parted it for Israel's entry
Elijah also parted the Jordan before his ascension (2 Kings 2), mimicking the Exodus journey
At the Transfiguration, Moses and Elijah spoke with Jesus about his departure — literally his Exodus (Luke 9:31)
D. John prepares hearts for a new and greater Exodus
The true Passover Lamb is announced in John 1:29: Behold, the Lamb of God who takes away the sin of the world
Christ's ministry begins beyond the Jordan and ends in Jerusalem, where his blood is shed and he ascends to glory
Believers have an imperishable inheritance kept in heaven (1 Peter 1:4)
Application: Prepare for this new Exodus by living lives of repentance, turning from this passing world toward the unshakable home won by Christ
30 min
August 06, 2023August 6, 2023; Sunday Evening Worship
Scripture: Matthew 6:25-34
Order of Service
Call to Worship — Psalm 100
Hymn — All People That on Earth Do Dwell (#100)
Prayer of Invocation
Scripture Reading — Psalm 9:7-11
Hymn — Hallelujah, Praise Jehovah, O My Soul (#57)
Pastoral Prayer
Prayer of Illumination
Sermon
Hymn — Abide with Me (#402)
Benediction — Numbers 6:24-26
Sermon Title: The Cure for Anxiety
Scripture: Matthew 6:25-34
I. Growing Faith That Sees Who You Are
A. Jesus asks three diagnostic questions to help us see ourselves rightly
The Source Question (Matthew 6:25): Is not life more than food, and the body more than clothing? God is the origin and sustainer of your life and body — they are gifts, not self-generated (Acts 17:25)
The Value Question (Matthew 6:26, 30): Are you not of more value than the birds? God feeds birds and clothes lilies — how much more does he care for image-bearers of greater value?
The Capacity Question (Matthew 6:27): Which of you by being anxious can add a single hour to his span of life? Anxiety is not a superpower; we lack the capacity to control or extend our own lives
B. Little faith (Matthew 6:30) is the deeper diagnosis — we do not rightly see our source, our value, or our limited capacity
Sin lies to us, telling us we are in control and can take life into our own hands
Believing that lie produces anxiety; rightly knowing ourselves breaks the cycle
II. Growing Faith That Studies Who God Is
A. Jesus twice uses the relational title your heavenly father — personal, not generic (Matthew 6:26, 32)
God as Father brings all his perfect attributes to bear: love, holiness, mercy, strength, and unchanging faithfulness
Your heavenly Father knows your needs and feeds — he who purposed life also provides for life
B. Calvin: "The Lord who has given life itself will not suffer us to want what is necessary for its support… whenever we are seized by any fear or anxiety, let us remember that God will take care of the life which he gave us"
C. A caution against passive faith
Birds illustrate God's provision, but birds are never idle — they are constantly active in seeking food
God's provision does not make us passive; very often his provision comes together with our activity
Some need to think less of personal effort; others need to think more — Jesus focuses on the fact of God's provision, not a formula for receiving it
III. Growing Faith That Seeks Better Things
A. Jesus contrasts Gentile (unbeliever) seeking with Christian seeking (Matthew 6:32-33)
Unbelievers seek food, clothing, and earthly security as an end in itself — they have nothing better to live for
Christians easily slip into the same practical atheistic thinking and desiring
B. The command: seek first the kingdom of God and his righteousness (Matthew 6:33)
Set the whole of your desire and affection on spiritual things — your relationship with God, his sovereignty, and his will
Means of grace — Word, sacrament, prayer, and fellowship — are to be of first importance
C. Martyn Lloyd-Jones: "If you want to be anxious about anything, be anxious about your spiritual condition, your nearness to God… this great concern about your relationship to God will drive out every lesser concern"
The nearer you are to a campfire on a cold night, the less you feel the chill
We come near to the Father only through Jesus Christ his Son — Jesus himself is calling us to draw near to him
Paul counted all else as rubbish compared to knowing and gaining Christ (Philippians 3:8)
D. Promise: seek first his kingdom and all these things will be added to you according to his good and perfect will (Matthew 6:33)
38 min

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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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