Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

February 06, 2022Fruit of the Spirit - Joy
Order of Service
Call to Worship — Psalm 113
Hymn — Jesus Christ Is Risen Today (#273)
Westminster Shorter Catechism (Questions 9 & 10)
Hymn — It Is Well with My Soul (#691)
Pastoral Prayer
Sermon
Hymn — Praise My Soul the King of Heaven (#76)
Benediction — Numbers 6:24-26
Sermon Title: The Reality and Requirement of Joy
Scripture: Galatians 5:16-25
I. Defining Joy
A. Joy is not a transient emotion produced by circumstances
B. Joy is gospel-informed contentment
J.B. Fesko: joy is not the absence of pain or suffering, but a contentment grounded in Christ, steadfast in the knowledge that one is firmly in the Savior's grasp
Joy relates more to its object than to its outward expression
C. Christian joy has to do with a status change worked by Christ: from enemy to friend, from condemned to blameless, from orphan to child of God
II. Joy Is a Reality of New Life in the Spirit
A. The Fall resulted in both physical and spiritual death — the source of spiritual life was cut off (Genesis 2)
A soul dead in sin turns in on itself, pursuing the works of the flesh (Galatians 5:19-21)
The flesh seeks life but is cut off from its source
B. The Spirit is the life-giving animating breath who enlivens what was dead
As God breathed life into Adam, so the Spirit breathes new life into believers
The believer becomes a new creation and bears new fruit
C. The fruit of the Spirit (Galatians 5:22-23) is one fruit — not distributed piecemeal, but given whole to all who are made new
D. Joy — gospel-informed contentment, the assurance of belonging to God — is a present reality for every believer
Romans 8:16-17: the Spirit bears witness that we are children of God, heirs of God, and co-heirs with Christ
Joy is not merely held out to the believer — it is being produced in them by the Spirit
III. Joy Is a Requirement of New Life in the Spirit
A. Joy's requirement flows from joy's reality — the relationship between the two must be kept in proper order
B. The double imperative of Matthew 5:10-12: Rejoice and be glad
Jesus gives this command in the context of the Beatitudes — the upside-down life of the Kingdom
Those who live the upside-down life will suffer persecution, mockery, and loss for the name of Christ
C. First context: rejoice in your suffering situation
Philippians 4:4: Rejoice in the Lord always
The command extends to all earthly hardships — illness, injury, loss of stability
The Greek for be glad carries a strong emotional sense; joy is not merely intellectual
Rejoicing in suffering does not sugarcoat or call suffering good; suffering is always an evil in a fallen world
D. Second context: rejoice in your salvation status
Matthew 5:12: Your reward is great in heaven — status changed from condemned to blameless in Christ
To rejoice in suffering is to look through it to the awaiting glory
Hebrews 12:2: Jesus, for the joy set before him, endured the cross — the believer follows the same pattern
E. The believer is not left alone to produce this joy
Richard Sibbes: a Christian is an able man — whosoever has the Spirit of Christ has a large ability
The Spirit makes his home in the believer, enlivening in them a new and larger ability — the ability to be content in all circumstances and to see through them to the awaiting glory
Joy does not require mustering up outward cheerfulness; it goes broader and deeper than personality or temperament
Every redeemed person is called to be a joy-filled person — on good days and bad — helped by the Spirit who walks beside them
32 min
January 30, 2022January 30, 2022; Sunday Morning Worship
Scripture: 1 Samuel 20: What Covenant Does
Order of Service
Prelude — Praise to the Lord, the Almighty
Call to Worship — Psalm 113
Hymn — Praise to the Lord, the Almighty
Prayer of Invocation
Corporate Confession of Faith — Second Article of Luther's Small Catechism
Scripture Reading — Acts 10:34-48
Hymn — All Hail the Power of Jesus' Name
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — Blessed Assurance
Sermon
Hymn — Great Is Thy Faithfulness
Benediction — Hebrews 13:20-21
Sermon Title: What Covenant Does
Scripture: 1 Samuel 20
I. Introduction: David Flees to Jonathan
A. After fleeing Naioth in Ramah (1 Samuel 19), David's world has disintegrated into disorder — on the run from Saul
B. David runs to Jonathan, son of the very man who seeks his life — the reason is covenant
C. The covenant made in 1 Samuel 18:3 is the foundation: Jonathan believed David would be king and pledged loyalty to that end
D. Covenant language (including hesed — steadfast love/unfailing kindness) runs through the entire passage as its main support beam
E. The horizontal covenant between Jonathan and David foretastes the benefits of a better vertical covenant with God
II. The Reliable Refuge of Covenant (vv. 1–11)
A. David's life has been upended — shepherd, then king-elect, warrior, son-in-law to Saul, now a fugitive
B. Naioth in Ramah was supposed to be a refuge; instead David flees from there to Jonathan
C. David flees toward covenant — it is called "a covenant of the LORD" (v. 8), made with God as witness
The use of a hand on a Bible in a courtroom illustrates the instinct that God's witness lends seriousness to a promise
Because this covenant is rooted in Yahweh's hesed, it is reliable
D. The vertical covenant to which this points: God covenants with his people through Christ
The blood of Christ is the blood of the new covenant — and "the blood of the eternal covenant" (Hebrews 13:20)
Refuge in Christ does not end; it is eternal and cannot be broken
David was innocent before Saul; sinners come to Christ guilty — yet the covenant God welcomes guilty sinners
E. Application: Flee to Christ for refuge — do not trust your own strength, goodness, or good intentions
III. The Reciprocal Responsibility of Covenant (vv. 12–34)
A. The plan formulated in the field: Jonathan will sound out Saul's true intent and signal David
B. The covenant places heavy cost on Jonathan
He has already surrendered his right to the earthly kingdom (1 Samuel 18:3–4)
He must deceive his father — fracturing that relationship; Saul hurls an insult and then a spear at Jonathan (vv. 30–33)
C. The covenant involves a surprising compassion from David
Jonathan asks David to protect his life and preserve his line when David comes to the throne (vv. 14–15)
Normally the incoming dynasty destroys the outgoing royal family; David agrees to care for Jonathan's descendants
David will fulfill this in 2 Samuel 9 by showing kindness to Jonathan's son Mephibosheth
D. The vertical covenant is different in a crucial way: God alone fulfills all responsibilities
In Genesis 15, God alone passes between the cut animals, taking all covenant obligations upon himself
The demand on mankind was obedience to the moral law — but sinful people after the fall cannot meet it
God in Christ fulfills the demands himself, at great cost: the Son who knew no sin became sin for his people (2 Corinthians 5:21)
On the cross Christ bore the forsaken feeling of the Father — he cried, "Why have you forsaken me?" — and he did this for his people, to do for them what they could not do for themselves
IV. The Rescuing Reward of Covenant (vv. 35–42)
A. The covenant's reward for David is his rescue — saved from Saul's clutches through Jonathan's faithfulness
B. Jonathan declares that the Lord will cut off the enemies of David and bring him to the throne; Saul has become an enemy who must be foiled
C. Jonathan executes the plan: he goes to the field with a small boy as a smokescreen; David escapes undiscovered
D. Jonathan's parting word: "Go in peace" (v. 42)
David will remain on the run with many close calls — yet he has one harbor, one friend, one refuge of peace
The covenant between them is the ground of that peace
E. The vertical covenant brings the rescue and peace that this horizontal covenant only foretastes
Christ came to rescue guilty sinners and to restore peace between God and his people
Trusting Christ does not guarantee an easy life, a perfect marriage, or freedom from suffering — but it does mean rescue and peace with God
Peace with God is what the heart truly needs; Christ brings vertical reconciliation through the covenant
F. Peace with God also makes horizontal peace possible
It does not guarantee peace with every neighbor or family member, but it makes it possible
Peace with God enables forgiveness — of others and from others — and the laying aside of pride that fractures relationships
As Christ transforms his people, peace with neighbors becomes a real possibility
G. Summary: Covenant brings reliable refuge, reciprocal responsibility, and rescuing reward — all pointing to the greater, stronger, more sure covenant God makes with his people through Christ
37 min
January 23, 2022January 23, 2022; Sunday Morning Worship
Scripture: 1 Samuel 19
Order of Service
Call to Worship — Psalm 105:1-6
Hymn — All Praise to God Who Reigns Above
Prayer of Invocation
Confession of Sin
Assurance of Pardon — Jeremiah 31:33-34
Scripture Reading — Acts 10:9-33
Hymn — Jesus Paid It All
Reception of Communicant Member
Pastoral Prayer
Offering
Hymn — I Know Whom I Have Believed
Sermon
Hymn — A Mighty Fortress Is Our God
Benediction
Sermon Title: Divine Protection for the Lord's Anointed
Scripture: 1 Samuel 19
I. Divine Protection Through Reason — 1 Samuel 19:1-7
A. Saul reveals his murderous intent to Jonathan, not knowing Jonathan's heart is knit to David
Jonathan had previously made a covenant with David, symbolically abdicating his right to the throne (1 Samuel 18)
Jonathan recognized the promise of Genesis 49:10 — the scepter belonging to Judah
B. Jonathan appeals to reason, defending David's innocence before Saul
David has done nothing wrong; his deeds have brought good to Israel
The Lord worked a great salvation through David against the Philistines
Saul relents and swears by the Lord that David will not be put to death
C. Application: Our gospel defense must appeal to reason
Justin Martyr wrote reasonably to Roman emperors persecuting Christians
John Calvin prefaced the Institutes with a letter to the King of France making the same appeal
Two prerequisites for effective reasonable defense:
We must know God and man, and understand the reasonableness of Christ given our situation as sinners
We must be blameless — Jonathan's defense was credible because David was innocent
We are citizens of a different kingdom and must present our faith distinctly from how the world presents its views
II. Divine Protection Through Escape — 1 Samuel 19:8-17
A. David again defeats the Philistines; the harmful spirit again comes upon Saul, who throws his spear at David
Unlike the previous episode in chapter 18, David now flees — reason will no longer avail
B. Michal helps David escape through the window and deceives Saul's messengers
She places an image in the bed with goat's hair to make it appear David is sick
When discovered, she tells Saul that David threatened her life
C. The question of Michal's deception
Scripture repeatedly shows God protecting his people through shrewd and crafty escape (cf. Rahab in Joshua 2)
Matthew 10:16 — "Be shrewd as serpents and innocent as doves"
William Hendriksen: shrewd keenness involves sanctified common sense to do the right thing at the right time in the right manner
D. Application: There are times when reason must give way to flight
Joseph fleeing Potiphar's wife — began with reason, then ran
The Reformers sailing to the New World after the 1660 Act of Restoration
Wisdom discerns when to speak and when to escape; we must not cast pearls before swine
III. Divine Protection Through the Spirit — 1 Samuel 19:18-24
A. David flees to Samuel at Ramah, to Naioth — the Hebrew word for tents, the apparent location of Samuel's school of prophets
Samuel is the official installation of the prophetic office; he trains and heads this company of prophets
B. Three successive groups of Saul's messengers are overcome by the Spirit and prophesy
Saul himself then goes and is likewise overcome — stripped naked and prostrate before God all day and all night
The onlookers ask, "Is Saul also among the prophets?" — echoing 1 Samuel 10
C. What does this prophesying mean?
In the Old Testament, prophecy sometimes denotes an ecstatic experience of being arrested and overcome by a higher power
Jeremiah 29:26 equates madness with prophesying
In 1 Samuel 18:10, an evil spirit comes upon Saul and "he prophesied" — indicating abnormal behavior under a controlling power
Here the Spirit of the Lord arrests Saul's pursuit of David
D. Irony and theological significance
Jonathan voluntarily stripped himself, giving his throne-rights to David; God involuntarily strips Saul naked — symbolizing the stripping of his kingdom
Psalm 2:1-4 — "He who sits in the heavens laughs": 1 Samuel 19 is God laughing at those who seek to destroy his anointed
Psalm 59:8-10 — David's confidence that God will let him look in triumph over his enemies
E. Application: No matter how much the enemy appears to be winning, God sovereignly protects his anointed and his people
There will be a day when all enemies lie prostrate before the King of Kings
We wait and rest in God's plans and providence, and in Christ who will destroy all his enemies
35 min
December 26, 2021December 26, 2021; Sunday Morning Worship
Order of Service
Call to Worship — Psalm 135:1-3
Hymn — Joy to the World
Prayer of Invocation
Confession of Faith — Westminster Confession of Faith, Chapter 8
Scripture Reading — Luke 2:21-35
Hymn — Come, Thou Long Expected Jesus
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — It Came Upon the Midnight Clear
Sermon
Hymn — Lo, How a Rose E'er Blooming
Benediction — Numbers 6:24-26
Sermon Title: The Treasures of the Child Born to Us
Scripture: Isaiah 9:6
I. Introduction: A Child as the Answer
A. The people described in darkness, gloom, and anguish leading into Isaiah 9
B. Isaiah 9:1 announces a transformation — light coming to those in darkness
C. Isaiah 9:4-5 give two evidences of this change: liberation and triumph
D. Isaiah 9:6 gives the final, culminating reason — a child born, a son given
E. The announcement of the incarnation: fully man (born) and fully God (son given)
F. Four names reveal four bounteous benefits of life in Christ's kingdom
II. Find in His Kingdom the Benefit of a Counselor
A. Christ is called Wonderful Counselor
The Hebrew suggests something unexpected and excellent — counsel better than expected
His counsel is wisdom for the weary, living in darkness and distress
B. Christ offers himself as the wonderful counselor
Matthew 11:28 — "Come to me, all who are weary and heavy laden, and I will give you rest"
Calvin: he is the most perfect teacher; Jesus says "learn from me"
C. The danger of going within for wisdom
Sin teaches us to think too highly or too lowly of ourselves
C.S. Lewis: our problem is that we simply think of ourselves too much
Do not settle for wisdom that is not from Christ
D. Christ as counselor teaches a new life
New relationships with God, neighbor, family, and the world
He comes to teach us to hate sin and love what God loves
III. Find in His Kingdom the Benefit of a Conqueror
A. Christ is called Mighty God
In the Old Testament, "mighty God" often refers to God as warrior, fighting for his people
He brought Israel out of Egypt and fought for them against surrounding enemies
B. Christ is a conqueror for the weak
Sin leaves God's people weak — like shallow-rooted plants easily uprooted
No human effort or self-discipline can strengthen us for the battle against sin
C. Our true enemy is spiritual
Ephesians 6:12 — we wrestle not against flesh and blood but against rulers, authorities, and cosmic powers
On our own we stand no chance against this enemy
D. The Mighty God has conquered and continues to fight
Victory secured on the cross over sin and death
Christ intercedes now at the right hand of the Father for his people
Those in Christ are secure — he preserves and protects them to the end
IV. Find in His Kingdom the Benefit of a Comforter
A. Christ is called Everlasting Father
Care must be taken not to confuse the persons of the Trinity
This name points to the very heart of Christ toward his people — overflowing comfort
B. His comfort is affectionate and knowing
Jesus says "I know my own" — an intimate, not merely a cataloguing, knowledge
He knows our weaknesses, our motivations, our struggles
C. His comfort is protective
As a father guards his children, so Christ guards his own
Already seen in the name Mighty God — he fights for his people
D. His comfort is everlasting
His fatherly care will not end
John 14:18 — "I will not leave you as orphans"
Immense comfort for the fatherless, the lost, those stumbling in darkness
V. Find in His Kingdom the Benefit of a Conciliator
A. Christ is called Prince of Peace
A conciliator is one who makes peace between parties in dispute — a go-between, a mediator
The peace we need first and foremost is peace with God
B. He has authority to make peace
A kingdom has been given to him by the Father — he reigns as the God-man
Many earthly princes have authority but cannot accomplish peace; Christ has accomplished it
C. Peace secured by the cross
Romans 5:1 — we have peace with God through the Lord Jesus Christ
Sinners reconciled to God through Christ who makes peace by the blood of his cross
The Hebrew word shalom encompasses wholeness, well-being, and harmony
D. The gifts of the Prince of Peace
Full reconciliation with God — offered even now, before the new heavens and new earth
Enemies made friends, members of his kingdom, and children of God
He gives bountifully of himself — restoration and peace with God
VI. Conclusion: Come and Find Christ in These Four Names
A. The four names reveal the treasures on offer to all who trust in Christ
B. Those who have not trusted in him remain in peril — in darkness, distress, and the danger of eternal judgment
C. Christ offers himself freely and generously — come to him by faith, laying aside pride and self-worship
Learn from Christ — he is the Wonderful Counselor
Hide in Christ — he is the Mighty God
Fly to Christ — he is the Everlasting Father
Receive from Christ — he is the Prince of Peace
33 min
December 19, 2021December 19, 2021; Sunday Morning Worship
Scripture: John 1:14-18
Order of Service
Call to Worship — Psalm 96:1-13
Hymn — Hark! The Herald Angels Sing
Prayer of Invocation
Confession of Sin — Daniel 9:4-9
Assurance of Pardon — Proverbs 28:13
Scripture Reading — Micah 5:1-6
Hymn — God Rest Ye Merry, Gentlemen
Pastoral Prayer
Offering
Hymn — Angels We Have Heard on High
Sermon
Hymn — Infant Holy, Infant Lowly
Benediction
Sermon Title: The Incarnate Son of the New Creation
Scripture: John 1:14-18
I. The Son of God
A. Jesus is the only Son from the Father — not son by adoption or covenant, but by nature and eternal being
Other "sons" in the Old Testament: Adam (Luke 3:38), Israel (Exodus 4:22), and the Davidic kings (Psalm 2:7)
These sons were made sons by God's covenantal adoption; Christ is Son by his very nature and being
Hebrews 1:3 — he is the exact imprint of God's nature; eternally begotten of the Father
B. Sonship in ancient Jewish culture carried the idea of function — to be a son of God is to act like God, to image God
Adam as image-bearer (tselem) was to function like God and fill the earth with image-bearers pointing to God's sovereign rule
2 Samuel 7:14 — discipline marks legitimate sonship; failing to act like the Father invites correction (Hebrews 12)
Christ is the perfect image of the invisible God (Colossians 1:15; 2 Corinthians 4:4) — as the gospel spreads, believers are conformed to his image, becoming living signposts of God's sovereign rule over new creation
II. The Son of Glory
A. John 1:14 — the Son's glory is described as "full of grace and truth," echoing Exodus 34:6 where God reveals his glory to Moses as merciful, gracious, and abounding in steadfast love (hesed)
The Hebrew hesed (covenant love and faithfulness) is captured in Greek by the pairing of "grace and truth"
Moses could only see God's back — the fullness of glory was held back (Exodus 33)
The glory shown through Moses was fleeting and veiled (2 Corinthians 3); Christ brings a permanent and eternal glory
B. The glory of God's hesed could not be seen in fullness while the law remained unfulfilled and sin remained undealt with
Moses could only bring the law to law-breakers — resulting in a ministry of condemnation (2 Corinthians 3:9)
Hebrews 3:3 — Jesus has been counted worthy of more glory than Moses, as a builder has more honor than the house
Christ is both law-giver and law-fulfiller on behalf of law-breakers; in him the fullness of God's covenantal faithfulness shines forth
C. John 1:18 — the Son exegetes the Father; he interprets, exposes, and reveals the Father
The Greek word behind "made him known" is the root of exegesis
Matthew 11:27 — no one knows the Father except the Son and those to whom the Son reveals him
To look into the face of Jesus is to look into the face of God — a face full of hesed, grace, and truth
III. The Son of Grace
A. John 1:16 — "grace in place of grace": a comparison of two administrations of God's covenant grace
The law given through Moses was itself a manifestation of grace — God condescending to fallen sinners to reveal his character and steer them toward life (Psalm 119)
The sacrificial system under the law was a gracious, temporary provision pointing forward to Christ as the true sacrifice
1 Corinthians 10:3-4 — Israel in the wilderness ate and drank of Christ; the old covenant was always dispensing grace through the Son
B. The old covenant manifestations of grace gave way to covenant grace in its fullest and most glorious form in the incarnate Son
God's law, his word, his light and presence, the manna — all were foretastes of the Word made flesh, the Light incarnate, the true Bread from heaven
The New Testament is not a shift from law to grace; both testaments are ages of God's hesed — the new covenant simply displays it in its most magnificent form
C. The Father himself is the fountainhead of grace — Christ's coming does not appease a different God but reveals who the Father has always been
The God of Scripture is full to the brim with love, grace, and steadfast covenant faithfulness
Application: Do you know this God — not merely know about him? Is he the God you pray to, serve, and proclaim?
A grasp of John's prologue grounds the perseverance of the saints — knowing God in the face of the Son, we count all things as loss (Philippians 3:8)
34 min
December 12, 2021December 12, 2021; Sunday Morning Worship
Scripture: John 1:1-13
Order of Service
Announcements
Hymn — Angels from the Realms of Glory
Call to Worship — Psalm 95:1-7
Hymn — Angels from the Realms of Glory
Prayer of Invocation
Confession of Faith (Apostles' Creed)
Scripture Reading — Isaiah 9:1-7
Hymn — Of the Father's Love Begotten
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — O Come All Ye Faithful
Sermon
Hymn — Hark! The Herald Angels Sing
Benediction
Sermon Title: The Incarnate Light of New Creation
Scripture: John 1:1-13
I. The Incarnate Light of Goodness
A. Light and goodness are contrasted with darkness and evil throughout Scripture
Sheol in the Old Testament is a place of darkness where wickedness dwells — Psalm 55:15
All goodness flows from God, the Father of lights — James 1:17
In Genesis 1:4, God saw that the light was good; Jesus Christ as the light is the revelation of God's goodness
B. Even in depravity, fallen humanity longs for goodness
Romans 2 teaches that the law of God is written on the hearts of all people; the conscience either excuses or accuses
Fallen people cannot rest in evil as evil — they must redefine evil as good to silence the conscience
The image of God is darkened but not entirely erased; even in sin we cannot escape the longing for light and goodness
C. Goodness is ultimately defined as God himself
The full manifestation of God's goodness is seen in God made man — the light incarnate
To be declared good by the good Creator, one must be united by faith to the very definition of goodness: Jesus Christ
II. The Incarnate Light of Wisdom
A. Scripture connects light with wisdom, especially in the wisdom literature
Ecclesiastes 2:13-14 — wisdom exceeds folly as light exceeds darkness; the wise have eyes, the fool walks in darkness
For Jewish readers, John's identification of Jesus as the light and the Logos would immediately connect to the wisdom tradition: Christ is wisdom, knowledge, and understanding incarnate
B. The wisdom of Christ is available to all, regardless of social class or education
The most intelligent man in the world was a carpenter, born in a manger, who dined with sinners and tax collectors
At age twelve he amazed the teachers of the law with his knowledge — Luke 2
He welcomed ignorant children and common people not to confirm them in ignorance, but to raise them up in wisdom
C. Christ relates to the lowly in order to lift them up — a warning against relativism in the church
Relativism says: dumb yourself down to relate to people
Christ's example says: humble yourself to their level in order to lift them up in wisdom, knowledge, and truth
He did not remain in the grave to confirm us in death but rose to lift us out of deadness; he did not enter darkness to confirm us in darkness but to bring light
D. The Son of a carpenter — Hebraic "son of" language denotes function, not merely biology
Matthew 13 — Jesus called the son of a carpenter, meaning he functioned as one
John 8 — Jesus calls the Pharisees sons of the devil, meaning they function like the devil
Christ became son of a carpenter, identified with servants and sinners, to give every person — scholar and dropout alike — the right to become children of God and to share in his wisdom and truth
III. The Incarnate Light of Glory
A. Light and glory are closely connected and often interchangeable throughout Scripture
B. John's prologue reveals something surprising beyond the Genesis creation account
In Genesis 1, the word and the light are distinct: the word brings the light as its product
In John 1:9-10, John uses the personal pronoun: Jesus Christ is not merely that which brings the light — he is the light
C. The light of Day One in Genesis 1:3 is the Shekinah glory of God
The sun and moon are not created until Day Four, so Day One's light is not natural light
The ancient rabbis in the Talmud identified this light as the effulgent splendor of the divine presence
Only the light on Day One is called good; all goodness in creation flows from this source — Jesus Christ the Son
D. The failure of the first Adam and the victory of the last Adam
Adam was called to obey the word of God fully and bring creation into an eternal sabbath rest in God's glory-light
Adam failed, plunging creation into darkness
Christ, the Word made flesh, came as the new Adam — born under the law to fulfill every jot and tittle on our behalf — Galatians 4
He accomplishes what the first Adam could not: bringing the light that is God to bear upon a new creation
E. The consummation: the Son is new creation's light
Revelation 22:5 — no need for lamp or sun, for the Son is new creation's light
The Holy Spirit is the down payment and guarantee of this future inheritance — the indwelling of Christ's light now is the foretaste of basking in his goodness, wisdom, and glory forever
34 min
December 12, 2021NOTE: There will be no audio streamed during our evening time of prayer, audio will resume when the message commences.
Order of Service
Call to Worship — Psalm 92:1-4
Hymn — All the Way My Savior Leads Me (#605)
Westminster Shorter Catechism — Question 7
Hymn — I Know Whom I Have Believed (#705)
Time of Prayer
Sermon
Hymn — Rock of Ages (#499)
Benediction — 2 Corinthians 13:14
Sermon Title: The Emptiness of False Teachers
Scripture: 2 Peter 2:17-22
I. What False Teachers Have to Offer Is Emptiness
A. False teachers deprive like waterless springs
They present themselves as ministers of the gospel but offer no true nourishment
They promise freedom (2 Peter 2:18-19) — a freedom from moral constraint, license to live according to sensual passions
The promise is empty: they themselves are slaves of corruption (2 Peter 2:19); cf. Romans 6 — you are a slave to whatever overcomes you
B. False teachers deceive like mists or fog
Their deception leads people to believe untrue things about Christ, sin, and holiness
Their manner is loud, pompous, boastful emptiness (2 Peter 2:18) — performance designed to overwhelm and impress
Their words are false words meant to exploit (2 Peter 2:3)
C. True freedom is found only in Christ
John 8:36 — if the Son sets you free, you are free indeed
Galatians 5:1 — for freedom Christ has set us free
Christ does not deprive — he endows, bestows, supplies, and enriches
II. What False Teachers Are Is Emptiness
A. False teachers are apostates (2 Peter 2:20-22)
Two camps on apostasy: (1) true believers can lose salvation; (2) those who fall away were never truly saved
The second view aligns with the perseverance of the saints — the golden chain of salvation: predestined, called, justified, glorified (Romans 8:30)
Those Christ draws to himself, Christ will never lose
B. Two kinds of knowledge
A cold knowing informed by facts — knowing details about Christ's life, death, and teaching
A personal, intimate knowing informed by faith — true saving knowledge that transforms
The false teachers had the first but not the second; they never truly knew Christ at all
C. The outward transformation of false teachers was never inward
They had briefly escaped the defilements of the world (2 Peter 2:20) — an outward show of godliness
Like a dog returning to its vomit and a sow to the mud (2 Peter 2:22), they reveal their true nature
Calvin: the servant who knowingly despises the commands of his Lord deserves a twofold punishment — for them the gloom of utter darkness is reserved (2 Peter 2:17)
III. Application and Warning
A. The warning is not that a believer can lose salvation
Christ secures his people through the merits of his death and resurrection applied by the Holy Spirit
B. The warning is to search our own hearts
Have we today fled for refuge to Jesus Christ?
Are we resting in our own efforts, good intentions, or mere Bible knowledge with a little Jesus sprinkled in?
Biblical knowledge and Scripture memorization are good, but knowledge that puffs up is empty — true knowledge thaws cold hearts and bends stiff knees before the Redeemer
C. Do not be deceived or deprived
Do not follow the flashy, well-reasoned, glamorous words of false teachers
Do not follow their greedy and sensual examples
In Christ — gentle and lowly in heart — you will find rest; his yoke is easy and his burden is light (Matthew 11:29-30)
35 min
December 05, 2021The Word of New Creation
Scripture: John 1:1-3,14
Order of Service
Announcements
Opening Hymn — Joy to the World
Call to Worship — Hebrews 4:14-16
Hymn — Joy to the World
Prayer of Invocation
Confession of Sin — Isaiah 53
Assurance of Pardon — Ephesians 1:7
Hymn — Good Christian Men, Rejoice
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — O Come, O Come, Emmanuel
Scripture Reading — John 1:1-3, 14
Prayer
Sermon
Hymn — Alas! And Did My Savior Bleed (stanzas 1–2)
Lord's Supper
Prayer of Thanksgiving
Hymn — Alas! And Did My Savior Bleed (stanzas 3–5)
Benediction — Romans 15:5-6
Sermon Title: The Word of New Creation
Scripture: John 1:1-3, 14
I. The Word That Is With God
A. John opens with "in the beginning," deliberately echoing Genesis 1:1 to signal that the incarnation marks a new genesis — a new creation
The repetition of "and God said" in Genesis 1 shows that creation comes into existence through God's word
John adds the personal pronoun he (vv. 2–3), revealing that the Word is not merely a force but a distinct divine person alongside the Father
B. The Greek preposition pros ("with") conveys deep personal communion and relationship between the Father and the Word in eternity past
A person's words reveal their character; so God's character is revealed through his Word — through his Son
As one commentator states: God is always and can only be Christ-like
C. The Word is the revelation of God throughout all of Scripture
Psalm 119 — the psalmist's love for God's law is love for the character of God revealed through his Word, ultimately pointing to Christ
Luke 24 — the risen Christ opens Moses and all the prophets to show that all Scripture points to him
To know God's Word is to know Christ; to reject Christ is to reject God's Word (John 5:46)
II. The Word That Is God
A. John 1:1 makes two simultaneous claims about the Word
The Son is distinct from the Father — he is with God
The Son is equal to the Father — he is God; everything said of the Father can be said of the Son
B. This is the orthodox Trinitarian position affirmed at the Council of Nicaea (AD 325): the Son is not the Father, but they are equal in power, glory, and divine being
C. The Son bears the divine name I AM
Exodus 3 — God reveals himself to Moses as "I AM WHO I AM"
John 8:58 — Jesus declares "Before Abraham was, I am" — claiming the same eternal name
It is this I AM — the Son, distinct from the Father — who comes down and becomes flesh
D. The Word is God and therefore possesses the power to create, save, restore, and order
God does not create his Word; his Word creates — it is uncreated and eternal
Colossians 1:16 — all things were created by, through, and for him
Isaiah 40:8 — the grass withers and the flower fades, but the word of the Lord endures forever
E. The doctrine of man depends on the Word being God
The most distinctive mark of humanity as image-bearers is rational, intelligible speech — the Greek logos
If the Word were created (as Arius and Jehovah's Witnesses claim), human rationality and language would image a creature, not the Creator
When we speak, reason, and communicate, we image the Word who is God — the second person of the Trinity
III. The Word That Is God Become Man
A. John 1:14 — "The Word became flesh and dwelt among us"
The Word does not cease to be God in order to become man; he adds humanity to himself
The eternal Word remains fully God and becomes fully man — two natures in one person
B. "Dwelt" translates the Greek word for tabernacled — a deliberate connection to the Old Testament tabernacle and temple
The tabernacle was the portable tent where God made his presence known among Israel in the wilderness
The temple succeeded it as the permanent dwelling of God's presence in Jerusalem
In John 2 and John 4, Jesus declares himself to be the true temple — the place where man now meets God
C. The heart of the tabernacle/temple was the Holy of Holies, where the ark of the covenant held the Ten Commandments — literally the ten words — God's presence was bound up in his Word
Now in Christ, God tabernacles once and for all with his people through the Word made flesh
The old covenant mediated God's presence through finite, fallible mediators, types, and shadows — as through a veil
In the Son, we see the Father face to face — John 14:9: "Whoever has seen me has seen the Father"
D. Application — The Lord's Supper as feeding on the Word made flesh
John 6:35 — "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst"
We feed on Christ not by a physical or literal transformation of the elements, but by Spirit-wrought faith, spiritually feeding on his body now glorified and interceding in heaven
In his gracious condescension, God gives us tangible signs — bread and cup — to draw our hearts upward to our risen King
1 Corinthians 11:23-29 — Paul's institution of the Supper: eat and drink in a worthy manner, discerning the body of Christ, the body of the church, and our own bodies redeemed by Christ
This table is for those who have repented of sin and are living in keeping with repentance, trusting Christ as Lord and Savior
26 min
November 28, 2021Sight vs Faith
Scripture: 1 Samuel 17:1-27
Order of Service
Hymn — All Glory, Laud and Honor
Call to Worship — Psalm 9:1-2
Hymn — All Glory, Laud and Honor
Prayer of Invocation
Confession of Faith — Belgic Confession, Article 1
Scripture Reading — Acts 9:23-43
Hymn — And Can It Be
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — Hallelujah, Thine the Glory
Sermon
Hymn — Who Is on the Lord's Side?
Benediction
Sermon Title: Sight vs Faith
Scripture: 1 Samuel 17:1-27
I. The Eyes of Faith Rest on God's Providence
A. The scene is set with Goliath's imposing presence and Saul's failure of nerve
Goliath stood over nine feet tall, his armor weighing approximately 125 pounds, his spear's iron head 15–16 pounds
For 40 days he taunted Israel, and not one man — including Saul — stepped forward
Saul, as in 1 Samuel 13, sees the battle only in physical terms; fear is the natural result of sight without faith
B. This is a spiritual battle, not merely a physical one
In ancient Near Eastern warfare, champion vs. champion represented god vs. god; the victor's deity was deemed supreme
The earlier episode with Dagon foreshadows this: when the ark was captured, Yahweh proved his supremacy over Dagon (1 Samuel 5)
Goliath's challenge is ultimately a challenge to Yahweh himself
C. The transition from Saul to David in verse 12 is deliberate and significant
The ominous scene ends with Saul cowering; verse 12 opens with "Now David" — the hero enters
David sees with the eyes of faith, not merely physical sight
D. David models quiet, obedient service while trusting God's timing
Prior to verse 26, David has no recorded speech; he serves silently and faithfully
In 1 Samuel 16:1-13, while his brothers stand before Samuel, David is tending sheep
Though anointed king and filled with the Spirit (1 Samuel 16:13), he does not rush to his coronation; he continues serving Saul, his father, and his brothers
Jesus likewise waited on the Father's timing: John 2:4 ("My hour has not yet come"), John 7:6 ("My time is not yet here"); he resisted the serpent's offer of immediate kingship
Adam's failure was the inverse: he grasped at being "like God" immediately rather than trusting God's provision and passing the probationary test
E. God's hidden providence orchestrates David's path to kingship
Bringing food to his brothers in obedience to Jesse places David precisely where God needs him
His role as musician in Saul's court and his coming role as son-in-law draw him closer to the throne step by step
Application: like David — and like Christ — we receive our daily bread, serve faithfully in whatever is before us, and wait on God's good timing (Matthew 6:11)
II. The Eyes of Faith Rest on God's Promises
A. David's first recorded words reveal covenant vision (1 Samuel 17:26)
He calls Goliath "this uncircumcised Philistine" — the same language Jonathan used in 1 Samuel 14
Jonathan and David share the same covenantal perspective: Goliath is not merely a giant but one outside the covenant promises of the living God
The deep covenant bond between David and Jonathan (1 Samuel 18:3) flows from their shared vertical covenant with Yahweh; the horizontal bond is the fruit of the vertical
B. Circumcision was the covenant sign pointing to God's promises in Genesis 17
God promised Abraham that his offspring would be numberless and that his covenant would stand
The circumcised male was to look at that sign and trust that God's promises are immutable — no enemy can extinguish them
David's courage before Goliath is grounded in this: no human power, however great, can nullify the covenant of an unchangeable God
C. The Reformers and Puritans applied this principle to baptism for new covenant believers
As circumcision was a covenant sign for Israel, baptism is the covenant sign for the new covenant people of God
Believers are to look back on their baptism — not as a one-time checklist item but as an ongoing source of faith and courage
Baptism points to Christ, the final offspring of Abraham (Galatians 3:16), whose shed blood is our victory over sin, death, and Satan
As we face the spiritual forces described in Ephesians 6:12 — rulers, authorities, cosmic powers of darkness — we look to our baptism and are reminded: in Christ we are more than conquerors (Romans 8:37)
Nothing — neither death nor life nor anything else — can sever us from the love and victory that is ours in Christ (Romans 8:38-39)
41 min
November 21, 2021Saul and the Evil Spirit
Scripture: 1 Samuel 16:14-23
Order of Service
Call to Worship — Isaiah 55:1-3
Hymn — O for a Thousand Tongues to Sing
Prayer of Invocation
Confession of Sin
Assurance of Pardon — 1 John 1:9
Scripture Reading — Acts 9:1-22
Hymn — Amazing Grace
Pastoral Prayer
Offering
Hymn — O the Deep, Deep Love of Jesus
Sermon
Benediction — 1 Thessalonians 3:12-13
Hymn — A Shelter in the Time of Storm
Sermon Title: Saul and the Evil Spirit
Scripture: 1 Samuel 16:14-23
I. The Reason for the Distressing Spirit
A. The Spirit of the Lord departed from Saul (1 Samuel 16:14)
The spirit of kingship, previously given to Saul, now anoints David — there cannot be two anointed kings
This is not the Spirit of regeneration (cf. John 3) but a special endowment for the task of kingship, as seen with the craftsmen of the tabernacle and the judges
B. The Hebrew word for "evil" here carries the sense of harmful, distressing, and injurious — not necessarily moral evil or demon possession, but a unique and supernatural act of God
This is not to be reduced to mere clinical depression, as liberal scholars suggest
It is a genuine, uncommon, supernatural event: God sends a distressing spirit upon Saul as a consequence of his rebellion
C. Saul's rebellion against God is the root cause
Rebellion brings both subtraction (God's presence removed) and addition (torment introduced)
Saul is a microcosm of every unrepentant sinner — the torment Saul experiences on a small scale will be known eternally in hell (Luke 16:19-28)
The reality of hell is not contingent on one's intellectual persuasion of it; cf. Job 38-41 and Romans 9
II. The Remedy for the Distressing Spirit
A. Saul's servants offer a correct diagnosis but a deficient remedy (1 Samuel 16:15-16)
They rightly identify an evil spirit from God as the source of Saul's torment
Their remedy — finding a skilled harp player — was common in the ancient pagan world
B. Music is a sedative, not a cure — it treats the symptom, not the disease
The distressing spirit recurs: "whenever the evil spirit was upon Saul" (1 Samuel 16:23) — the band-aid must be reapplied
The true remedy would have been repentance and pleading for the Lord's mercy, as Peter urged Simon the Magician: Acts 8:22-23
C. The fall has brought mankind into an estate of sin and misery (Westminster Shorter Catechism Q. 17)
Sin is the disease; therapy, medicine, music, and entertainment are not ultimate remedies
Christ is too often presented as a supplement rather than the ultimate remedy
The question to ask: what are you trusting as your ultimate remedy before the judgment seat of God? Only the robe of Christ's righteousness will suffice
III. The Restraint of the Distressing Spirit
A. God's providence brings David into Saul's court (1 Samuel 16:17-23)
The language "provide for me" in verse 17 echoes God's words in verse 1 — God's chosen one is sovereignly placed near the throne
The evil spirit itself becomes an instrument of providence, drawing David into the king's presence to learn the trade of kingship
B. David is described not merely as a musician but as a man of valor, prudent in speech, and one with whom the Lord is present — his effect on Saul goes beyond entertainment
C. The presence of God's people provides a restraint on evil in the world
As Dale Ralph Davis notes, Christ's people are salt of the earth — a divinely granted restraint upon decay, keeping the world from being worse than it is
Whether Saul is ultimately saved or not, he benefited from the means of grace embodied in David
A Christian's influence is not measured only in conversions — as we live for Christ in word and deed, we are salt to a spoiling world
Keep trusting and obeying; God uses his people as instruments of grace in the lives of unbelievers, and even a dying unbeliever may cry out as the thief on the cross: Luke 23:42
34 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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