Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

May 07, 2023May 7, 2023; Sunday Evening Worship
Scripture: Matthew 5:27-30
Order of Service
Call to Worship — 1 Timothy 1:15-17
Hymn — Immortal, Invisible, God Only Wise (#38)
Prayer of Invocation
Westminster Shorter Catechism Reading — Questions 71, 72, and 79
Hymn — The Church's One Foundation (#347)
Pastoral Prayer
Sermon
Hymn — Come, Thou Fount of Every Blessing (#457)
Benediction — Hebrews 13:20-21
Sermon Title: Confronting Disordered Desires with the Gospel
Scripture: Matthew 5:27-30
I. The Pervasive Sinfulness of Disordered Sexual Desires
A. Jesus quotes the seventh commandment verbatim (Matthew 5:27)
The Pharisees and scribes limited the commandment to the outward act of adultery
This allowed people — like the Rich Young Ruler — to congratulate themselves on external obedience
Jesus pushes past external behavior to the heart
B. The Fall introduced disordering of human desires (Genesis 3:6)
To be God's image bearers is to think, will, and desire rightly — as God does, in our creaturely way
Eve saw, coveted, and took the forbidden fruit; the Hebrew word for "covet" in Genesis 3:6 is the same as in the tenth commandment (Exodus 20; Deuteronomy 5)
The Greek word for "covet" in the Septuagint's tenth commandment is the same word Jesus uses for "lustful intent" in Matthew 5:28
The heart of the Fall is a discontentment with God's word and God's way, turning desire inward toward self and creation rather than Creator
C. Jesus defines heart adultery (Matthew 5:28)
"Everyone who looks at a woman with lustful intent has already committed adultery with her in his heart"
Jesus uses one example (man lusting after a woman) as a synecdoche for all disordered sexual desire — men or women, of any person toward any other person
Not all sexual attraction is sinful; D.A. Carson: this is not a prohibition of normal attraction but of the "deep-seated lust which consumes and devours"
The Greek reads literally: "anyone who looks at a woman for the purpose of desiring her" — the disorder begins when the look becomes coveting for self-satisfaction, even in imagination
John Stott: "We all know the difference between looking and lusting"
The heart breaks the tenth commandment before the body has a chance to break the seventh
The law as a mirror: we must see the true condition of our hearts, not just our external behaviors
II. The Gospel Mortification of Disordered Sexual Desires
A. Jesus uses hyperbolic illustrations of radical treatment (Matthew 5:29-30)
Tear out the right eye; cut off the right hand — not literal, but shocking language to convey the seriousness required
Sin is serious: the serious diagnosis demands a serious cure
Culture encourages us to coddle sin; Jesus calls us to mortify it
D.A. Carson: "We must not pamper it, flirt with it, enjoy nibbling a little of it around the edges… hate it, crush it, dig it out"; citing Colossians 3:5
B. What mortification is and is not (John Owen)
It is not the total destruction of sin — not achievable in this life
It is not mere diversion or occasional conquest
It is the habitual weakening of sin, bringing it to a slow death — cutting it off from its very roots and life source
C. Mortification is a cooperative, gospel work — not done in our own strength alone
We have a real role: Philippians 2:12 — "work out your own salvation with fear and trembling"
But God is at work in us: Philippians 2:13 — "it is God who works in you to will and to work for his good pleasure"
Know the causes and roots of your particular sinful desires — movies, social media, discontentment — and cut them off
Spend time with your own heart; resist constant distraction; get to know the hidden pathways through which temptation enters
Treat sin as an enemy: no enemy is conquered without diligent study of its patterns and designs
Pray: prayer reorients a disorientated heart back to God; the Lord's Prayer addresses our need — "lead us not into temptation, deliver us from evil"
Confess your sins: 1 John 1:9 — "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness"
D. Look to Jesus as the foundation of mortification
Hebrews 12:1-2 — "lay aside every weight and sin… looking to Jesus, the founder and perfecter of our faith"
Study his person, his life of obedience, and his death — he endured the cross to conquer sin and disordered desire
By his death and resurrection he has made us new creatures; the Spirit is at work refashioning our thinking, willing, and desiring
E. The hope of the Gospel
Already, in Christ, New Life has been given — real victories are possible by the Spirit, even if not perfect
The ultimate hope: Revelation 21-22 — no more tears, no more disordered desires; we will fully and perfectly love God, neighbor, and ourselves as we ought
Until then: keep fighting — know yourself, know your heart, look to Christ, and look to the Spirit at work in you
41 min
May 07, 2023May 7, 2023; Sunday Morning Worship
Scripture: 2 Samuel 17:24-18:18
Order of Service
Announcements
Hymn — Christ, We Do All Adore Thee
Call to Worship — Revelation 4:6-11
Hymn — Christ, We Do All Adore Thee
Prayer of Invocation
Confession of Faith — Apostles' Creed
Scripture Reading — Revelation 19:6-10
Pastoral Prayer
Offering
Hymn — God Is Known Among His People
Sermon
Lord's Supper Hymn — Abide with Me
Lord's Supper
Hymn — Abide with Me (remaining stanzas)
Benediction — 2 Corinthians 13:14
Sermon Title: The Death of the Cursed King
Scripture: 2 Samuel 18:1-18
I. The Protection of the Conquering King
A. David's men urge him to remain behind, reasoning that the king is worth ten thousand of them (2 Samuel 18:3)
Their counsel parallels Ahithophel's insight in 2 Samuel 17:2-3: as the king goes, so go the people
Hushai's deceptive counsel to Absalom appealed to pride — kill them all — contrasting the wisdom of focusing on the anointed king alone
B. The principle: the people only go as far as the king they serve goes
Paul applies this in 1 Corinthians 15: if Christ, the Anointed One, is not raised, we of all people are most to be pitied
The martyrs embody this truth — willingness to die for Christ declares that Christ is worth ten thousand of us
C. Application: Christians are called to guard and defend the name and honor of Christ
We are not the ultimate target; the enemy seeks to dethrone the King by getting his followers to deny him
We defend with the sword of the Spirit and God's Word, always ready to give a defense for the hope within us (1 Peter 3:15)
II. The Place of the Captured King
A. The defeat of Absalom's army is summarized briefly (2 Samuel 18:6-8); the narrative emphasis falls on the forest
The forest of Ephraim devoured more people than the sword
The dense terrain neutralized Absalom's numerical advantage, much as terrain advantage aided the American army against the British in the Revolutionary War
B. Absalom's capture is attributed not to military might but to Providence (2 Samuel 18:9)
The author says Absalom happened to meet David's servants — his head caught in the oak, his mule gone on without him
The Ultimate Warrior defeating Absalom is nature itself, working under God's sovereign ordination
C. This mirrors the pattern of Pharaoh's downfall
Romans 9 makes clear God ordained Pharaoh's defeat for his own glory
2 Samuel 17:14 states plainly that the Lord ordained to defeat Ahithophel's counsel so that harm would come upon Absalom
As Moses sang in Exodus 15, "The horse and his rider he has thrown into the sea" — so too the forest swallows Absalom
D. Christ's mastery over creation throughout the Gospels points to the same truth
He withers the fig tree, fills nets, calms storms, turns water to wine
God ordained that the serpent's head be crushed by the seed of the woman; therefore all creation works for Christ
On the last day the whole creation will cover his enemies — Christ is King over all
III. The Penalty of the Cursed King
A. Three echoes of curse language surround Absalom's death
B. First echo: hanging on a tree
Deuteronomy 21:23 declares that a man hanged on a tree is cursed by God
Joab strikes Absalom through the heart while he is still alive in the tree (2 Samuel 18:14)
Absalom's royal mule departs without him — his kingdom is symbolically taken away even as he hangs under the sign of curse
C. Second echo: his burial
Absalom is thrown into a pit and covered with a great heap of stones — the burial of a cursed enemy of the Lord
Parallel burials in Joshua: Achan (Joshua 7:26), the king of Ai (Joshua 8:29), and five enemy kings (Joshua 10:27) — all hung on trees and covered with large stones
D. Third echo: his monument and lack of a son
Absalom had erected a pillar in the King's Valley because he had no son to carry on his name (2 Samuel 18:18)
To die without sons, especially as a king, was a sign of God's curse in Israel
The monument stands not as a memorial to his glory but as a perpetual reminder of his curse
E. Christ as the greater and contrasting King
Christ also rode into Jerusalem on a royal mount and was led to a cursed tree — yet by the Father's foreordained will, for our sins (Isaiah 53)
Unlike Absalom, Christ received the dignified burial of a rich man through Joseph of Arimathea — his body saw no corruption
Christ's monument is not a gravestone but his Bride, the church — his many sons and daughters carrying his name throughout the earth
The Lord's Supper proclaims to the world that Christ ever lives, rules, and reigns — the curse fully expunged at his last breath
29 min
April 23, 2023Wilderness Enemies
Scripture: 2 Samuel 16
Order of Service
Announcements
Hymn — God of Grace and God of Glory
Call to Worship — Psalm 105:1-6
Hymn — God of Grace and God of Glory
Prayer of Invocation
Confession of Faith
Scripture Reading — Acts 21:17-26
Hymn — Be Thou My Vision
Pastoral Prayer
Offering
Hymn — Children of the Heavenly Father
Sermon
Hymn — For All the Saints
Benediction
Sermon Title: Wilderness Enemies
Scripture: 2 Samuel 16
I. The Wilderness Enemy of Ziba the Deceiver
A. Ziba, servant of Mephibosheth, meets David with provisions in the wilderness (2 Samuel 16:1-4)
Ziba brings donkeys, bread, raisins, summer fruit, and wine to David's starving company
Ziba claims Mephibosheth has stayed in Jerusalem hoping to reclaim Saul's throne
David grants Ziba all of Mephibosheth's property
B. Ziba is in fact lying — this is confirmed in 2 Samuel 19:24-30 when David and Mephibosheth are reunited
David's credulity is understandable given the widespread betrayal he has experienced from Absalom, Amnon, Ahithophel, and Joab
Rejecting Ziba's gift without evidence would have demoralized his famished followers
C. Application: As pilgrims in a fallen world, we must allow for the possibility of being deceived rather than adopt a quick accusatory spirit
Jesus teaches in Matthew 13 that wheat and weeds grow together — we must not pluck up weeds lest we uproot the wheat
Love believes all things; slander and presumption are serious sins before God
Only God has perfect hindsight — he alone reads hearts and will bring all to light, whether in this age or at the last day
II. The Wilderness Enemy of Shimei the Curser
A. Shimei, a Benjaminite of the house of Saul, follows David's company cursing him and throwing stones all the way to the Jordan (2 Samuel 16:5-14)
Shimei accuses David of shedding the blood of the house of Saul, likely referencing the death of Ish-bosheth in 2 Samuel 4
Ironically, Recab and Baanah — the murderers of Ish-bosheth whom David had executed — were themselves Benjaminites; Shimei curses his own tribe
Abishai asks permission to take Shimei's head, but David restrains him
B. David's remarkable response reflects deep humility rather than royal pride (2 Samuel 16:11-12)
The original Hebrew manuscript likely reads that David hopes the Lord will look upon his iniquity and return blessing — not merely his affliction
David understands the wilderness as God's chastisement for his adultery with Bathsheba and the murder of Uriah
Nathan's word in 2 Samuel 12:13 — "The Lord has put away your sin" — shows David lives only by sheer grace
C. Application: The Christian in suffering recognizes that all of life is undeserved grace
From Genesis 2-3, the wages of sin is death — every heartbeat is mercy
Total depravity must be experienced on one's knees, not merely recited from a catechism
When this truth takes root, it transforms how we receive hard providences — we throw ourselves on the mercy of God rather than assert what we deserve
III. The Wilderness Enemy of Ahithophel the Public Shamer
A. Ahithophel, David's chief counselor turned traitor, advises Absalom to sleep with David's concubines publicly on the rooftop (2 Samuel 16:15-23)
In the ancient Near East, taking a conquered king's harem publicly signified the transfer of royal authority
Though wicked in itself, this act fulfills God's direct judgment pronounced through Nathan in 2 Samuel 12:11 — "I will take your wives before your eyes and give them to your neighbor"
B. Ahithophel is the Judas of the Old Testament — a betrayer of God's anointed used as an instrument of divine judgment
In Mark 14:21, Jesus says the Son of Man goes as it is written of him, but woe to his betrayer — Judas, like Ahithophel, is a pawn in God's sovereign hand
Unlike Ahithophel, Judas is used not to bring judgment on the king's sin but on ours
C. Application: In the heat of battle, vision is often blurry — the resurrection gives clarity
The disciples hiding behind closed doors at Golgotha could not see what Resurrection Sunday would make plain
Paul's promise in Romans 8:37 — "we are more than conquerors through him who loved us" — is preceded by the image of sheep led to the slaughter
Now we see dimly, but then face to face (1 Corinthians 13:12)
Like soldiers at Iwo Jima looking up at the flag on Mount Suribachi in the heat of battle, we look to the banner of Christ on Calvary and are encouraged to fight on
Christ is the covenant token — as the rainbow assures us the flood will not consume us, so Christ assures us that no suffering will ultimately overwhelm his people
38 min
April 23, 2023April 23, 2023; Sunday Evening Worship
Scripture: Matthew 5:21-26
Order of Service
Call to Worship — Psalm 136:1-3
Hymn — Great Is Thy Faithfulness (#32)
Prayer of Invocation
Larger Catechism Reading — Question on the Sixth Commandment
Hymn — Blessed Be the Tie That Binds (#359)
Prayer of Confession
Pastoral Prayer
Scripture Reading — Matthew 5:21-26
Sermon
Hymn — More Love to Thee, O Christ (#649)
Benediction — 2 Corinthians 13:14
Sermon Title: Murder from the Inside Out
Scripture: Matthew 5:21-26
I. Murder with the Heart
A. Jesus unpacks the sixth commandment beyond the outward act of killing
The Pharisees only condemned what the pagan world already condemned — outward murder
Their "counter-cultural" stance was no counter-culture at all; they mirrored the culture around them
Jesus applies the same word for judgment (krisis) to anger itself as to the act of murder
B. Sin is a matter of the heart and mind, not merely outward action
The Hebrew word for heart (lev) is interchangeable with the mind, will, affections, and desires
Proverbs presents the principle: you are what you contemplate, what you mull over, what you set your mind on
Social media and 24-hour news cycles deliberately cultivate and exploit anger — bending minds toward constant rage
C. The antidote: set the mind on that which is good
Philippians 4:8-9 — think on what is true, honorable, just, pure, lovely, commendable
Exodus 34:6 — God defines himself as slow to anger and abounding in steadfast love
Jonathan Edwards: the angry, wrathful man is the most miserable sort of man, always in a fret, never at peace
II. Murder with the Tongue
A. Jesus moves from the internal heart to the outward tongue in a Hebrew parallelism of heightening
Raca — contempt for someone's mind; calling someone a stupid idiot
"You fool" — contempt for someone's character; calling someone a scoundrel or worthless
B. Contemptuous speech is liable to the gehenna of fire — God's fiery judgment
Gehenna was the smoldering rubbish heap in the valley outside Jerusalem, a metaphor for hell
Proverbs 22:24-25 — make no friendship with an angry man lest you learn his ways and be ensnared
C. Practical counsel: watch the tongue like a hawk
James: bridle the tongue and you bridle the whole body; it is a fire that destroys self and others
Do not confront others when anger is still stirring — sleep on it, seek counsel, then go in peace
Cultivate godly silence; speak that which is lovely even in disagreement
III. Murder with the Church
A. Unresolved strife between covenant members corrupts corporate worship
Jesus commands: leave your gift at the altar, be reconciled to your brother first, then come and worship
1 Corinthians 11:29-30 — Paul connects sickness and death in Corinth to division and dishonor in the assembly
Vertical worship is inseparably connected to horizontal relationships within the body
B. The weaker or offended brother is not to be dismissed
1 Corinthians 12:22-23 — the seemingly weaker parts of the body are indispensable and deserve greater honor
To think on that which is lovely is to think on the bride of Christ — filthy sinners made pure by the blood of the Lamb
C. You cannot love the Head while hating the body
Division in the body dishonors Christ the Head and brings curse rather than blessing in worship
An individualistic evangelical church culture largely ignores this truth
IV. Murder with the Enemy
A. Jesus moves from strife within the covenant body to strife with those outside it
A disciple is envisioned as having an adversary taking him to court over an unpaid debt
Jesus speaks practically in the language of Proverbs — cause and effect consequences in a fallen world
B. Make peace with your adversary before reaching the judge
The courts of a fallen world are harsh and do not guarantee justice even in an airtight case
2 Samuel 24:14 — David: let us fall into the hand of the Lord, for his mercy is great; do not fall into the hand of man
Romans 12:18 — so far as it depends on you, live peaceably with all people
V. The Hope of the Passage — Christ Outside the Gate
A. The gehenna of fire, though terrifying, points to the gospel
Gehenna was also the valley of Hinnom, where worshipers of Molech sacrificed children — a reason for the Babylonian exile
After the exile it became the burning refuse heap outside the city gate
B. Christ was burned in that valley so that we would not be
Hebrews 13:10-12 — Jesus suffered outside the gate to sanctify the people through his own blood
The very valley reserved for murderous hearts is where Christ was consumed on our behalf
C. The response: think on and speak of Christ
Set free from gehenna, believers can now go in the power of the Spirit
Think on and speak Christ often — and you will be conformed into the image of the God who is slow to anger and abounding in steadfast love
29 min
April 16, 2023April 16, 2023; Sunday Evening Worship
Scripture: Matthew 5:17-20
Order of Service
Call to Worship — Psalm 146
Hymn — Hallelujah, Praise Jehovah, O My Soul (#57)
Prayer of Invocation
Catechism Reading — Westminster Shorter Catechism, Third Petition of the Lord's Prayer (Thy will be done in earth as it is in heaven) (p. 877)
Hymn — The Lord's Prayer (#725)
Pastoral Prayer
Sermon
Hymn — O Jesus, I Have Promised (#654)
Benediction — 2 Corinthians 13:14
Sermon Title: The Ministry of Christ's Coming and the Kingdom
Scripture: Matthew 5:17-20
I. The Ministry of Jesus's Coming in Relation to Past Authority
A. Jesus affirms Old Testament authority
His coming does not abolish the Law or the Prophets — not the smallest letter (iota) nor the smallest stroke of a letter (dot) passes away
The Old Testament remains permanently authoritative and vital for God's people
The whole Old Testament continues to point us to Christ, even after his coming
B. Jesus realizes (fulfills) Old Testament authority
Fulfillment is not abrogation — the law is not rendered void or made less important
Drawing on Geerhardus Vos (Biblical Theology): the Old Revelation contains the seeds of the New; Christ is the full-grown tree the seeds always contained
Everything in the Old Testament was leading toward, pointing to, and preparing us to meet Christ — his person, his authority, and his teaching
Jesus is both our Lawgiver and our Law-keeper; his authority to instruct his people cannot be separated from his person
II. The Ministry of Jesus's Coming in Relation to Future Accomplishment
A. Jesus promises eschatological completion (Matthew 5:18)
"Until heaven and earth pass away" points to Christ's return in judgment, the destruction of the ungodly, and the renewal of all creation (cf. 2 Peter 3)
We live now in the "until all is accomplished" — the same redemptive moment as the disciples on the mountain
Christ's first coming establishes his kingdom people; his second coming brings them to completion — hearts and affections fully conformed to love God forever
"He who began a good work in you will bring it to completion at the day of Christ" (Philippians 1:6)
B. Jesus promises eschatological confirmation (Matthew 5:19)
Kingdom people are distinguished by how they treat Christ's authority — those who relax his commandments are least; those who do and teach them are great
There is grace: even the "least" are still called kingdom people
Every commandment from Christ's mouth, however small, is to be obeyed in private life and public witness — not merely a "private belief"
Love for Christ looks like perseverance in holiness — not asking "what is the least I can do?"
III. The Ministry of Jesus's Coming in Relation to Present Activity
A. Present activity involves hands and heart (Matthew 5:19-20)
Jesus is not teaching salvation by works — the Beatitudes already showed the kingdom belongs to the poor in spirit, the gentle, those hungering for righteousness
Salvation is by grace alone through faith alone in Christ alone; yet those in Christ are new creations (2 Corinthians 5:17) who cannot help but show forth new life
The righteousness Christ teaches goes deeper than the externals of the scribes and Pharisees — they ordered the actions of the hands but neglected the affections of the heart
Christ's law is not new but fuller and mature — God cares for both the doing of the hands and the direction of the heart
B. Present activity flows from the believer's secured spiritual status
The Pharisees' righteousness was Christless, self-serving, anxious effort without rest
Kingdom people are already declared righteous — Christ's righteousness is imputed to them; that is the exceeding righteousness of Matthew 5:20
Cf. Ephesians 2:8-10: saved by grace, created in Christ Jesus for good works
Illustration: Dick Hoyt pushing his disabled son Rick across the Boston Marathon finish line — Christ satisfies the demands of the race for us and with us
"We will be found in him, not having a righteousness of our own that comes from the law, but that which comes through faith in Christ" (Philippians 3:9)
God saved us to make us holy — freedom in Christ is freedom for holiness, not freedom from it
41 min
April 16, 2023Godliness Restored in the Wilderness
Scripture: 2 Samuel 15:13-37
Order of Service
Call to Worship — Psalm 100
Hymn — All People That on Earth Do Dwell
Prayer of Invocation
Confession of Sin
Assurance of Pardon — Psalm 130:3-4
Scripture Reading — Acts 21:1-14
Hymn — Jesus, I My Cross Have Taken
Pastoral Prayer
Offering
Hymn — How Firm a Foundation
Sermon
Hymn — What a Friend We Have in Jesus
Benediction — Numbers 6:24-26
Sermon Title: Godliness Restored in the Wilderness
Scripture: 2 Samuel 15:13-37
I. The Wilderness Brings True Support
A. David, since his sin with Bathsheba, has been a "98.6" Christian — reactive rather than proactive, lacking genuine godly support
He has been manipulated by Jonadab, Joab, and deceived by Absalom
Here in chapter 15, true support emerges: the king's servants (2 Samuel 15:15), the priests Zadok and Abiathar with the ark, and Hushai the Archite, described as "David's friend" (2 Samuel 15:37)
B. The central figure of true support is Ittai the Gittite, a Gentile from Gath
David urges Ittai to return to Jerusalem and serve the new king, perhaps testing his loyalty
Ittai's response mirrors Ruth's words to Naomi: "Wherever my lord the king shall be, whether in death or life, there also will your servant be" (2 Samuel 15:21)
C. The parallel to Ruth is deliberate and significant
Ruth was a Gentile who stubbornly clung to Naomi in the wilderness of bitterness (Mara), just as Ittai clings to David
Ruth was David's great-grandmother; without her faithfulness, David would not exist — David is receiving back the spirit of his own origin story
True, Spirit-wrought friendship and fidelity are found in the wilderness, in the midst of bitterness and tears
II. The Wilderness Brings Trusting Submission
A. Zadok and Abiathar bring the Ark of the Covenant into the wilderness with David, but David commands them to carry it back to Jerusalem (2 Samuel 15:25-26)
This response must be understood against the background of 1 Samuel 4, where Israel treated the ark as a magical guarantee of victory and was utterly defeated and the ark captured
David refuses to adopt a "have ark, have God" mentality; he will not repeat the Fiasco of 1 Samuel 4
B. Dale Ralph Davis: "David's restoration does not depend on whether he has Yahweh's furniture, but Yahweh's favor. All rests on grace. He submits to Yahweh's sovereign sway."
There is great relief in submitting to God's sovereignty rather than trying to manipulate God or circumstances
Living without God's sovereignty is exhausting — like Bernie Madoff trying to keep up with all his lies
C. Psalm 63, written by David during this very flight from Absalom, expresses both wilderness thirst for God and confidence in God's promises
"My soul thirsts for you, my flesh faints for you, as in a dry and weary land where there is no water" (Psalm 63:1)
The apparent tension between David's uncertainty in 2 Samuel 15 and his confidence at the end of Psalm 63 is resolved by understanding submission to God's sovereign covenant promises
Like Moses, who proclaimed God's covenant blessings for the Promised Land while knowing he himself would not enter, David rests in promises that may be fulfilled beyond his own timeline — 2 Samuel 7 guarantees the Davidic kingdom will endure
D. To submit to God's sovereignty is to be wrapped up in his story rather than wrapping God up in ours
The wilderness may be your blessing; you may even die in the wilderness
But God's promises are sure, and we will one day taste their fruition
III. The Wilderness Brings Tearful Supplication
A. David ascends the Mount of Olives, barefoot, head covered, weeping, along with all the people (2 Samuel 15:30)
The Mount of Olives lay between Jerusalem and the Judean wilderness; the people weep as they look back at the city of David
B. David receives the crushing news that Ahithophel — his chief counselor, whose advice was regarded as the word of God (2 Samuel 16:23) — has joined Absalom's conspiracy
This was potentially a kingdom-ending blow, like losing the most essential player on a team
David's response is immediate, desperate prayer: "O Lord, please turn the counsel of Ahithophel into foolishness" (2 Samuel 15:31)
C. God answers in the very next verse, sending Hushai the Archite — dirty, coat torn — as a providential answer to that prayer
In chapters 16–17, Hushai will successfully counter Ahithophel's counsel, sparing David's life and kingdom
Contrast with David's tears in 2 Samuel 13 over Amnon: there were tears but no supplication; here the wilderness produces both
D. True prayer is wilderness-disposition prayer
Romans 8:15 — "You have received the spirit of adoption as sons, by whom we cry, 'Abba! Father!'" — the word for "cry" conveys a violent, desperate cry
Paul's offer of the spirit of adoption is not a mountaintop experience; it is for sojourners in a fallen world who cry out in desperation to their Father
We are guaranteed the Father's ear because the Son cried out at the Mount of Olives — "Let this cup pass from me" — and the Father turned a deaf ear to him, so that his ear is always bent toward his children
Pray always, cry out always, pray without ceasing
40 min
April 09, 2023The Resurrection Is of First Importance
Scripture: 1 Corinthians 15:1-11
Order of Service
Announcements
Hymn — Crown Him with Many Crowns
Call to Worship — Psalm 30:1-2, 11-12
Hymn — Crown Him with Many Crowns
Prayer of Invocation
Confession of Faith — Colossians 1:15-20
Scripture Reading — Luke 24:1-12
Hymn — Christ the Lord Is Risen Today
Pastoral Prayer
Special Music — Give Me Jesus
Offertory Prayer
Hymn — Worship Christ the Risen King
Sermon
Closing Prayer
Hymn — Up from the Grave He Arose
Benediction
Sermon Title: The Resurrection Is of First Importance
Scripture: 1 Corinthians 15:1-11
I. The Resurrection Is of First Importance Because It Is Permanent
A. Paul passes down an already-established creedal statement about Christ's death, burial, and resurrection (1 Corinthians 15:3-4)
Paul is writing around AD 55, yet a common confessional statement about Christ was already firmly established in the early church
This creedal tradition was likely received by Paul directly from the original apostles
B. The Greek verb tenses illuminate the permanent nature of the resurrection
Christ's death and burial are in the aorist tense — past, completed, closed
Christ's resurrection is in the perfect tense — past event with ongoing, present ramifications; he was raised and still is raised at the right hand of the Father
This is why Paul says in 1 Corinthians 15:19-20 that if Christ is not raised we are most to be pitied, but in fact Christ has been raised (perfect tense)
C. God's people are people of the book because they serve a God who is a God of the book
Oral tradition alone is insufficient — the Greco-Roman world depended on it and much was lost
God commanded his word to be written: Habakkuk 2:2, Jeremiah 30:2, Revelation 1:11
Over 6,000 New Testament manuscripts confirm the reliability of what was written
2 Timothy 3:16 — all Scripture is breathed out by God; the resurrection account bears God's own signature
D. To deny the resurrection is not to reject folklore but to deny what has been firmly established in writing from the beginning
II. The Resurrection Is of First Importance Because It Is Public
A. Christ appeared to a sweeping array of witnesses (1 Corinthians 15:5-8)
He appeared to Cephas (Peter), then to the Twelve
Then to more than 500 brothers at one time, most of whom were still alive when Paul wrote — verifiable eyewitnesses
Then to James, then to all the apostles, then to Paul himself
B. Paul's appeal to living witnesses is a bold evidentiary claim — go ask them yourself
In civil cases a written document may suffice; in criminal cases, many witnesses strengthen the prosecution
Christians possess both: the written Scripture and hundreds of eyewitnesses — case closed
C. The resurrection is a public, historic, worldwide event that puts all people on notice
Paul's sermon at the Areopagus in Acts 17:30-31 addresses not fellow Jews but the Epicurean and Stoic intellectual elite
God commands all people everywhere to repent because he has appointed a day of judgment, giving assurance of this by raising Christ from the dead
The resurrection erases the excuse of ignorance for every tribe, nation, and tongue
D. The resurrection is God drawing a line in the sand across the whole earth — repent and live, or reject and perish
Like Joshua's call to Israel: choose this day whom you will serve (Joshua 24:15)
God's notice of judgment comes not through vengeance but through his most gracious condescension — giving his Son to die and rise
Illustration: the eviction notice with an attached check that pays the debt in full — the warning comes with the means of escape
Today is the day of salvation; Christ has not yet come to judge the living and the dead
III. The Resurrection Is of First Importance Because It Is Personal
A. The resurrected Christ appeared to Paul personally (1 Corinthians 15:8-10)
Paul calls himself the least of the apostles, unworthy because he persecuted the church — the chief of sinners
Yet the grace of God transformed him entirely; his labor was not his own but the grace of God working within him
B. Christ deals with what is most personal about every person: sin
Sin is the most private thing about us — we guard it behind locked doors and keep it hidden even from those closest to us
Adam and Eve's first instinct after the fall was to hide — from each other and from God
We hide sin because we fear its exposure: the shame, nakedness, and judgment that it brings
C. Christ on Good Friday faced exactly what we most fear
He did not die privately like Julius Caesar or in secret — he died naked, mocked, and shamed before the eyes of men and the holy gaze of God
Good Friday is called good — not bad — because it is Christ at Calvary bearing our shame, and not us
The death and burial are aorist — done, closed; the guilt and shame of sin have been dealt with once for all
D. The resurrection means sin is no longer the most defining and personal thing about the believer — Christ is
We no longer hide behind closed doors; we bring Christ out into the open in all our relationships
Easter Sunday opens the doors that shame and guilt had locked shut, ushering in forgiveness, joy, and peace now and forevermore
1 Corinthians 15:3 — Christ died not merely for us in general but for our sins specifically and personally
31 min
April 02, 2023The Kingdom of Darkness
Scripture: 2 Samuel 15:1-12
Order of Service
Call to Worship — Psalm 9:1-2
Hymn — Come, Ye Thankful People, Come
Prayer of Invocation
Confession of Sin — Strasbourg Liturgy
Assurance of Pardon — Ephesians 1:7
Scripture Reading — John 15:12-17
Prayer
Hymn — Speak, O Lord
Offering
Prayer
Sermon
Hymn — Rock of Ages (vv. 1–2)
Lord's Supper
Hymn — Rock of Ages (vv. 3–4)
Benediction — 2 Corinthians 13:14
Sermon Title: The Kingdom of Darkness
Scripture: 2 Samuel 15:1-12
I. The Kingdom of Darkness Is Determined
A. Absalom rises early to stand at the city gate — the place of judgment — demonstrating relentless ambition and hard work in pursuit of the throne (2 Samuel 15:2)
B. Like Hitler's rise in Germany, dangerous ambition is often underestimated; David appears to have missed the threat in his own son
With Jonadab we saw intelligence without godliness; with Absalom we see ambition without godliness — both are equally dangerous
Absalom's conspiracy had been brewing for years, not days — four years of patient scheming (2 Samuel 15:7)
C. Satan himself mirrors this determined, tireless ambition
In Job 1, Satan describes himself as "going to and fro throughout the earth" — the language of restless energy
1 Peter 5 warns that the Devil prowls like a roaring lion seeking someone to devour
After failing to tempt Christ, Satan departs "until an opportune time" (Luke 4) — crafty and calculating
D. Application: We must not be ignorant of Satan's designs (2 Corinthians 2:10-11); David has not been seen praying or inquiring of the Lord, leaving him vulnerable; we are called to pray without ceasing and stay alert
II. The Kingdom of Darkness Is Desirable
A. Absalom presents himself with a chariot, horses, and fifty men running before him — Saul-like pomp, a Disney-king figure (2 Samuel 15:1)
Absalom was already established as the most handsome man in Israel (2 Samuel 14:25-27) — a king after the people's heart in outward appearance
B. Absalom plays the politician at the gate, intercepting litigants and telling each one "your claims are good and right" (2 Samuel 15:3)
He does not do the hard work of discerning right and wrong; he simply flatters everyone
He stoops to embrace and kiss the people rather than receiving their homage — performing false solidarity with the common man
C. This flattery is one of the most effective tools of the kingdom of darkness — it mirrors the culture today
The message of the kingdom of darkness: it is never your fault; blame parents, society, church, country
The temptation is reinforced by glittering wealth and celebrity: flash mixed with flattery, showmanship with sympathy
"He stole the hearts of the men of Israel" — the Hebrew word for steal is the same root as the eighth commandment (2 Samuel 15:6); Absalom takes what belongs to God and his anointed king
III. The Kingdom of Darkness Is Deceitful
A. Absalom uses the guise of godliness to gain permission to go to Hebron, invoking the covenant name Yahweh three times in two verses (2 Samuel 15:7-8)
David's final words to his son before the rebellion: "Go in peace" — deeply ironic, as Absalom goes to wage war
Absalom chooses Hebron — the very city where David was first crowned — mimicking and tracing the Kingdom of Light; the kingdom of darkness dresses itself as an angel of light
B. Secret messengers are dispatched throughout all Israel to proclaim Absalom king the moment the trumpet sounds (2 Samuel 15:10)
Two hundred unsuspecting guests are drawn into the conspiracy in their innocence, effectively trapped into affirming Absalom's kingship
C. The betrayal of Ahithophel — called the Judas Iscariot of the Old Testament — is the most tragic moment (2 Samuel 15:12)
Absalom first stole the hearts of the common people; once the masses were with him, leaders like Ahithophel were swept along
"Majority rules" is a tool of the kingdom of darkness — never mind the soundness of the argument, if the masses are on board it must be right
Leaders within the kingdom of darkness are driven by every wave and wind of popular opinion
D. The Lord's Table is the answer: it represents a kingdom that rejects the determination, desirability, and deceitfulness of the kingdom of darkness
Jesus himself faced the crowds crying for his crucifixion; even Peter joined the majority — yet Christ never abandoned the Kingdom of Light
At this table we align ourselves with the one who is the same yesterday, today, and forever — the solid, immovable Chief Cornerstone, Jesus Christ (Hebrews 13:8)
30 min
April 02, 2023April 2, 2023; Sunday Evening Worship
Scripture: Psalm 73
Order of Service
Call to Worship — Psalm 145:1-2, 10, 21
Hymn — O Worship the King
Prayer of Invocation
Shorter Catechism — Question 102 (Second Petition: Thy Kingdom Come)
Hymn — I Love Thy Kingdom, Lord (#353)
Pastoral Prayer
Scripture Reading — Psalm 73
Sermon
Closing Prayer
Hymn — All My Heart This Night Rejoices (#609)
Benediction
Sermon Title: Is the Christian Life Worth It
Scripture: Psalm 73
I. A View of Life When God Is Distant — Psalm 73:1–15
A. Verse 1 serves as the thematic conclusion stated at the outset: God is good to Israel, to those who are pure in heart — but the psalmist recounts how his foot nearly slipped
B. Asaph's near-fall begins with his eyes — he becomes envious of the arrogant when he sees the prosperity of the wicked (Psalm 73:2–3)
Scripture repeatedly traces sin to what we see: Genesis 3 (Eve and the fruit), Genesis 6 (sons of God and daughters of men), 2 Samuel 11 (David and Bathsheba)
Both the eyes and the heart are portals through which sin enters
C. The wicked are described as dying peacefully, living without trouble, fat and sleek, never stricken (Psalm 73:4–5)
D. Their prosperity produces pride, violence, blasphemy, and contempt for God (Psalm 73:6–11)
They do not deny God's existence outright — they strip Him of His divine attributes (omniscience, omnipresence): "How can God know?" (Psalm 73:11)
This mirrors much of contemporary culture: not outright atheism, but a diminished, domesticated god who neither sees nor judges
E. Asaph turns his gaze on himself in verses 13–14: "All in vain have I kept my heart clean" — unlike the wicked who are never stricken, he is afflicted every morning (Psalm 73:13–14)
F. The root problem: Asaph has a small view of God
He allows circumstances to define God rather than allowing God to define his circumstances
God is glued to the news headlines rather than transcending them
The infinite, unlimited, transcendent God has been contained within finite, limited human experience
G. Yet Asaph remains a believer — verse 15 shows the assembly of God's people serving as an anchor keeping him from fully slipping (Psalm 73:15)
Paul in prison longs for Timothy's presence (2 Timothy 4:9)
Luther, burying his daughter, rested in the intercessions of the church when he lacked the strength to pray himself
Brothers and sisters in Christ are instruments of God's grace holding us up in seasons of doubt
II. A View of Life When God Is Near — Psalm 73:16–28
A. The turning point: entering the sanctuary of God (Psalm 73:17)
Asaph could not reason his way through the problem — it was "wearisome" (Psalm 73:16)
Corporate worship gave him God's perspective: he now sees the wicked through the lens of God rather than through his own limited lens
The plural worshiping community reflects the Triune God — plurality in oneness
Like Christian in Pilgrim's Progress, the burden is lifted when he beholds God in worship — songs, the Word read and proclaimed, sacraments, and prayer together evaporate doubt and fear
B. From God's perspective, Asaph now discerns the end of the wicked (Psalm 73:18–20)
"You set them in slippery places; you make them fall to ruin" — the very paths of their success are God-ordained paths to destruction
The example of Bernie Madoff: apparent success and impunity ultimately ended in ruin — a microcosmic illustration of Psalm 73:27
God's Word and sacrament pull back the curtain (the meaning of revelation) and show us who is truly in control
C. Asaph confesses his own foolishness and beastliness (Psalm 73:21–22), but the great "nevertheless" of grace follows (Psalm 73:23)
Even as a beast and a fool, God holds his right hand
Before (verse 13), Asaph boasted of his clean heart and innocent hands — now he sees himself clearly as a sinner upheld only by grace
D. Asaph breaks into doxology (Psalm 73:25–26)
"Whom have I in heaven but you? And there is nothing on earth that I desire besides you"
The praise is not grounded in Asaph's righteousness but in God's faithfulness — God is the strength of his heart and his portion forever
E. The conclusion: nearness to God is the supreme good (Psalm 73:27–28)
Those far from God shall perish; those near to God find refuge
Effective grace does not produce complacency — Asaph is now compelled to proclaim God's works: "that I may tell of all your works"
Echoes of The Sermon on the Mount: do not hide your light under a bushel; be salt and light to the world (Matthew 5:13–16)
30 min
March 26, 2023A Manipulated Kingdom
Scripture: 2 Samuel 14
Order of Service
Call to Worship — Psalm 98:1-8
Hymn — Come, Let Us Sing unto the Lord
Prayer of Invocation
Confession of Sin
Assurance of Pardon — Romans 8:1-2
Scripture Reading — Acts 20:17-38
Hymn — Lord, Thou Lovest the Cheerful Giver
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — We Come, O Christ, to Thee
Sermon
Prayer
Hymn — Christ Is Made the Sure Foundation
Benediction
Sermon Title: A Manipulated Kingdom
Scripture: 2 Samuel 14
I. Manipulation with Help
A. Joab knew David's heart had grown cold toward Absalom and devised a scheme to restore him
Joab hired a wise woman from Tekoa and put words in her mouth to present a fabricated case before David
B. This follows a pattern established since David's sin in 2 Samuel 11
David used Joab to place Uriah on the front lines
Absalom used servants to murder Amnon
Now Joab uses the woman of Tekoa to manipulate David
C. Sin loves company — the primary mover of sin is not always the primary actor
Scheming through others creates psychological distance from guilt
Satan deceives us into thinking that seeing without touching, or planning without acting, keeps us innocent
Jesus corrects this in Matthew 5:27-28 — lust in the heart is adultery; hatred toward a brother is murder
The heart is the control center of sin, not merely the outward act
II. Manipulation with Scripture
A. The woman of Tekoa presents a fabricated story designed to ensnare David in his own hypocrisy regarding Absalom
Her two-sons parable mirrors the situation of Absalom and Amnon
David's promise of protection for her son is meant to expose his failure to restore Absalom
B. The woman invokes God's name and misuses Scripture to sway David
In verse 14 she alludes to the cities of refuge in Numbers 35
However, the cities of refuge applied only to unintentional killing — Absalom's murder of Amnon was premeditated over two years
She omits this critical qualification — a half-truth, not the whole truth
C. Contrast with Nathan in 2 Samuel 12
Nathan was sent by God; the woman was sent by Joab
Nathan carried God's words; the woman carried Joab's words
Nathan's parable led to true conviction and repentance; this woman's story serves manipulation
D. How to combat the misuse of Scripture
Be precise in your knowledge of Scripture — Jesus came to fulfill every jot and tittle (Matthew 5:17-18); sloppy or partial quotation must be identified and called out
Know the balance of Scripture — when Satan quoted Psalm 91 in the wilderness, Jesus responded from Deuteronomy 6:16, applying the whole counsel of God
Jesus consistently answered the Pharisees and Sadducees with a whole-counsel approach — "Have you not read...?"
Most heresies in church history arise from narrowing focus to one passage or doctrine while ignoring the balance of Scripture
Confessions and catechisms are vital aids for maintaining doctrinal precision and guarding against heterodoxy and heresy
III. Manipulation with Force
A. Joab's plan succeeded — David allowed Absalom to return to Jerusalem, but refused to see him
Absalom lived two full years in Jerusalem without entering the king's presence
B. Absalom forces a meeting with Joab by burning his barley field
This is manipulation by force — mobster-style coercion
Absalom again uses servants (henchmen) to do his bidding
C. Absalom's character is further revealed
Brash, vengeful, calculating, and self-seeking
His physical description (verses 25–27) echoes Saul — handsome, impressive, enamored with himself
He expresses no guilt, demanding David either receive him or execute him
Guilt causes people to flee; Absalom's false confidence after two years shows how sin is rationalized over time
D. The chapter ends thick with irony
David kisses Absalom as a sign of restoration
Next week we will see Absalom use kisses to steal the hearts of Israel away from David (2 Samuel 15)
IV. The Manipulated One — David
A. David detects that Joab is behind the woman's scheme, yet acquiesces anyway
He knows Absalom is unrepentant, yet restores him with a kiss
The bold, decisive David of 1 Samuel 16 onward seems absent
B. When God is distant, confusion and half-heartedness set in
David has no godly voice in his ear — only manipulative counsel
Reading Scripture and praying alone is not sufficient when we need brothers and sisters to speak God's word to us
Dietrich Bonhoeffer: "The Christian needs another Christian who speaks God's word to him... The Christ in his own heart is weaker than the Christ in the word of his brother."
C. The need for Christian friendship and counsel
Even Adam in pre-fall Paradise needed a helper — how much more do we as sinners
Christian friends illuminate what we cannot see alone
The church as the body of Christ is the hands and feet of our Head to us in times of trial
We are called to weep with those who weep and rejoice with those who rejoice (Romans 12:15)
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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