Northpointe PCA Sermons

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Northpointe PCA Sermons episodes

May 17, 2020Westminster Confession of Faith, Chapter 32: The State of Men after Death, and the Resurrection of the Dead
Order of Service
Sermon
Sermon Title: The State of Men after Death and the Resurrection of the Dead
Scripture: Westminster Confession of Faith, Chapter 32
I. Man as an Embodied Soul
A. Man is composed of body and soul — Genesis 2:7
The body is formed from dust; God breathed life into man
Man is complete only as an embodied, living soul
B. The fall introduces separation of body and soul — Genesis 3:19
The body returns to dust (corruption) as part of the curse
Corruption = decay of the body to dust; contrast with Christ's body, which did not see corruption
C. The soul is immortal — Ecclesiastes 12:7
The dust returns to the earth; the spirit returns to God who gave it
This verse is not simply a positive statement about heaven — Solomon follows it with "vanity of vanities, all is vanity"
For Solomon and the Hebrews, the severance of soul from body — whether the soul goes to heaven or hell — is itself a sign of something gone awry, needing restoration
Popular modern conceptions of heaven as disembodied bliss are unbiblical; full restoration requires body and soul together
II. The Destiny of the Soul
A. The souls of the righteous immediately enter the presence of God
The confession stresses the word immediately, ruling out the Roman Catholic doctrine of purgatory
The righteous are made perfect in holiness and received into the highest heavens — Hebrews 12:22-23
Perfection in holiness is not achieved by self-purging but by the blood of Christ, which speaks a better word than the blood of Abel
B. Christ's promise to the thief on the cross illustrates the soul's immediate destiny
"Today you will be with me in paradise" — the thief had no time to purge sin, yet believed and was received immediately
The soul can be spoken of as the person themselves — the thief himself, not half a man, will be with Christ
C. The souls of the wicked go immediately to hell — Luke 16:22-23
The parable of Lazarus and the rich man: the rich man's body is buried, but his soul goes to Hades in torment
Scripture acknowledges only two destinations for the soul: heaven or hell — no third option
D. Hell is a real and vivid biblical teaching — Jude 5-7
Wicked angels and wicked human beings alike undergo the punishment of eternal fire
It is a great tragedy that the church today is often reluctant to speak plainly about hell
E. For those in Christ, death means entering the blessed presence of the Lord — Philippians 1:21-23
Paul says departing to be with Christ is "far better" — not merely preferable, but vastly superior
All who die in Christ will behold him in paradise
III. The Destiny of the Body
A. The body's return to dust is not its final destination
The confession speaks of "the last day" — the day of judgment and ultimate redemption when Christ comes again
We currently live in the last days, awaiting the one remaining redemptive act: Christ's return
B. At the last day, the dead are raised with the self-same bodies — 1 Thessalonians 4:13-17
Those who are alive at Christ's coming will not precede those who have died
The dead in Christ rise first; then the living are caught up together with them to meet the Lord in the air
Christ returns as he ascended — on the clouds — as the angels declared in Acts 1
C. The resurrected body is changed in quality, though the same body — 1 Corinthians 15:50-55
Flesh and blood in its present perishable state cannot inherit the kingdom of God
At the last trumpet, the dead are raised imperishable and the living are changed — in a moment, in the twinkling of an eye
The perishable puts on the imperishable; the mortal puts on immortality — a glorified, incorruptible body fit for the consummated kingdom
D. Only at the resurrection of the body can the full victory cry be proclaimed: "Death is swallowed up in victory"
Funerals confront us with the sting of death still present — the body severed from the soul is vanity, as Solomon saw
Christians grieve with hope, not without it — 1 Thessalonians 4:13
Christ is the firstfruits of the resurrection harvest — his own bodily resurrection, incorruptible and glorified, is the guarantee and downpayment of our full restoration
When Christ comes again and body and soul are reunited, we will say together with our risen Lord: "O death, where is your sting? O death, where is your victory?"
24 min
May 10, 2020Christian Servants
Scripture: 1 Timothy 6:1-2
Order of Service
Call to Worship — Psalm 97:6-9
Hymn — Holy, Holy, Holy
Prayer of Invocation
Confession of Faith — Luther's Small Catechism, Second Article
Scripture Reading — 1 Samuel 14:24-35
Pastoral Prayer
Sermon
Hymn — Breathe on Me, Breath of God
Benediction — Romans 15:13
Sermon Title: Christian Servants
Scripture: 1 Timothy 6:1-2
I. Christian Servants Serve as Witnesses to the Workplace
A. The master/slave relationship in 1st-century Rome was more akin to today's employer-employee relationship than to 18th–19th century American slavery
Slavery in Rome was rarely tied to race or social status
Slaves often owned property and could themselves own slaves
Many slaves could expect manumission by age 30
B. False teaching within the Ephesian church was distorting the Christian's obligation to serve
Greek dualism taught that the material world (including earthly masters) was evil and unworthy of honor
An over-realized eschatology led some believers to act as though the fullness of the Kingdom had already arrived, removing any obligation to submit to worldly authorities (cf. 1 Thessalonians, 2 Thessalonians)
C. Paul's call: honor those in authority over you in your daily work
Ephesians 6:5-6 — obey earthly masters with sincerity of heart, as you would obey Christ, not merely to win their favor when their eye is on you
Christians work hard not for the boss's approval but for God's approval, whose omniscient eye sees all
1 Timothy 2:2 — Christians are to lead quiet, godly, and dignified lives in every way
D. The workplace is one of the greatest mission fields
Statistics show the average American spends one-third of their life at work
A distinctive work ethic — hard work, dignity, respect, refusing to complain — functions as light in darkness and draws onlookers to ask what makes the Christian different
Paul's instruction applies to all masters, not just good ones
II. Christian Servants Serve as Witnesses to the Church
A. 1 Timothy 6:2 addresses the specific situation of Christian slaves serving Christian masters within the same congregation
Some slaves apparently reasoned that because their master was a fellow believer and brother, they no longer needed to strive to serve him well — his approval was guaranteed
Paul corrects this: the shared bond of faith is a reason to serve more diligently, not less
B. John 13:35 — the world will know we are Christ's disciples by our love for one another
A key ingredient of that love is respect
We tend to take those closest to us for granted, extending less respect to family than to those we are trying to impress
Christian love does not lower the bar of respect; it raises it — respect of the highest and most excellent order
C. When the watching world sees believers honoring one another, it testifies to the reality of the gospel community
III. Christian Servants Serve as Witnesses to the Incarnation of God
A. How Christians serve says something about the God they serve and the gospel they hold
Matthew 20:28 — the Son of Man did not come to be served but to serve
John 13:1-15 — Jesus washed his disciples' feet, taking the position of a lowly Gentile slave; he commands his followers to do likewise
B. Christians may rightly speak of their civil rights, but must examine what their words and posture communicate to the watching world
Do we project that our hope rests in the kingdoms of this world, or in the Kingdom of God?
Philippians 2:6-7 — Christ did not count equality with God a thing to be grasped but emptied himself, taking the form of a servant
C. The cross is the supreme witness: two observers, two responses
The thief on the cross — Luke 23:42: Jesus, remember me when you come into your kingdom
The centurion — Matthew 27:54: Surely this was the Son of God
Neither was moved by Jesus asserting his rights, but by Jesus stripped of all rights, serving to the bitter end
D. Application: every Christian — in home, workplace, church, and school — is called to humble, lowly, and often rightless service
It is precisely this servant witness that causes the world to look and say, Surely they serve the Son of God
30 min
May 10, 2020Westminster Confession of Faith, Chapter 31: Synods and Councils
Order of Service
Sermon
Sermon Title: Synods and Councils — Authority and Purpose in Church Government
Scripture: Acts 15:1-29
I. What Is a Synod?
A. The word synod comes from the Greek word simply meaning "assembly"
B. A synod is an assembly of teaching and ruling elders gathered to discuss and direct the affairs of the church
C. In Presbyterian polity, there are three church courts
The Session — the local church court, made up of the elders of a local congregation
The Presbytery — the regional church court, comprising teaching and ruling elders of a certain region
The General Assembly — the national church court, comprising teaching and ruling elders throughout the nation
D. The confession focuses primarily on the presbytery and General Assembly level — the gathering of overseers beyond the local congregation
E. Presbyterianism emphasizes that the church extends beyond the local congregation; governance reflects this conviction, not merely lip service
F. The primary biblical text for this chapter is Acts 15 — the Jerusalem Council
The council was called to settle the dispute over whether Gentiles must be circumcised to belong to the new covenant community
The recurring phrase throughout the passage is "the apostles and the elders" (Acts 15:2, 15:4, 15:6, 15:22, 15:23)
The decision — that Gentiles are included by faith alone — was settled by agreement among the apostles and elders gathered from different regions
II. What Do Synods Do?
A. They determine controversies of faith and cases of conscience
As seen in Acts 15 — is faith in Christ sufficient for Gentiles, or must they also keep the Mosaic law?
Councils clear up the muddy waters of difficult doctrines, relieving burdens from the consciences of believers
B. They set down rules and directions for public worship and church governance
Examples from the PCA include the Directory of Worship, which covers order of service and directions for church government
Councils address secondary matters that require order and direction
C. They receive complaints and appeals and make authoritative determinations
Matthew 18:17 — Jesus instructs that a matter unresolved between individuals is to be brought before the church
The assembly of overseers takes up the matter, hears it, and renders a judgment that is final
In Acts 15:5-6, the circumcision party appeals their position to the Jerusalem Council; the council hears their complaint before rendering judgment
III. What Kind of Authority Do Synods Have?
A. The authority of councils is ministerial — grounded in and subordinate to the Word of God
Councils declare what Scripture teaches; they do not create new doctrine
Committees are often formed to mine the depths of Scripture on a matter, present findings to the assembly, and the elders debate and vote
Acts 15:7 — "After there had been much debate" — heavy deliberation from Scripture precedes any judgment
B. When a council renders judgment consonant with Scripture, it carries genuine authority
Acts 15:28 — "It has seemed good to the Holy Spirit and to us" — the council's judgment, rightly grounded in the Word, is declared the will of the Holy Spirit
Westminster Confession 31.2 — decrees consonant with the Word are to be received "with reverence and submission, not only for their agreement with the word, but also for the power whereby they are made, as being an ordinance of God"
C. Councils can err and therefore are not the rule of faith and practice, but a help to both (Westminster Confession 31.3)
Even the apostles were held accountable to Scripture by the Bereans in Acts 17
The Fourth Lateran Council (1215) officially established transubstantiation — an example of a council hindering rather than helping the Christian life
The Council of Trent (1545–1563) pronounced anathema on the biblical doctrine of justification by faith alone — another example of conciliar error
The inspired Scriptures alone are the rule of faith and practice
D. The authority of councils is limited to ecclesiastical matters — they are not to govern civil affairs (Westminster Confession 31.4)
Elders are called to govern the church only, not the civil sphere
The church must not be associated with a political party; ministers proclaim God's Word, not partisan allegiance
Scripture's teachings will naturally bear on civil matters as congregants apply them, but that application belongs to the individual believer, not to the church as a governing body
23 min
May 03, 2020Westminster Confession of Faith, Chapter 30: Church Censures
Order of Service
Sermon
Sermon Title: Church Censures and the Authority of Christ
Scripture: Matthew 16:18-19
I. The Government of the Church
A. Christ is King and Head of the Church, governing through church officers distinct from civil magistrates
Isaiah 9:6-7 — prophecy of Christ whose government will increase without end on David's throne
Christ, seated at the right hand of the Father, rules his kingdom through the church and its officers
B. The Great Commission establishes the first church officers
Matthew 28:19-20 — all authority in heaven and earth given to Christ; officers teach and command the things of Christ
Christ's authority on earth is exercised through his officers as his governing hands
C. Elders are called to admonish the people of God
1 Thessalonians 5:12 — respect those who labor among you, are over you in the Lord, and admonish you
To submit to Christ's lordship is to submit to the leaders over you within Christ's body
II. The Keys of the Church
A. The keys of the kingdom of heaven given to Peter and the disciples
Matthew 16:15-19 — Peter confesses Christ; Christ promises to build his church and give the keys of the kingdom
Keys represent the authority to bind and loose — retaining or remitting sins — making judgments about whether sinners are impenitent or penitent
B. The keys applied in the context of church discipline
Matthew 18:15-20 — the process of confronting a sinning brother; binding and loosing language repeated
Matthew 18:19-20 is properly understood in the context of church discipline, not primarily as a general promise about gathered worship — Christ upholds the agreed judgments of his governing officers concerning an unrepentant sinner
C. The power behind the keys is Christ's, confirmed by Apostolic doctrine
John 20:23 — if you forgive the sins of any, they are forgiven; if you withhold forgiveness, it is withheld
1 Corinthians 5:4-5 — deliver the unrepentant man to Satan with the power of the Lord Jesus; Paul's frustration that the Corinthians had not already acted shows this authority belongs to the church, not only to apostles
Officers properly use the keys when their actions are in concert with the inspired Apostolic doctrine — this is the primary distinction between Reformed Presbyterianism and Roman Catholicism
III. The Discipline of the Church
A. Five reasons church discipline is necessary (Westminster Confession of Faith, Chapter 30, Section 3)
For reclaiming the offending brother or sister — 1 Corinthians 5:5; 1 Timothy 1:20 — the primary purpose is restoration to Christ and his church
For deterring others from like offenses — 1 Timothy 5:20; Acts 5:11 — public discipline produces holy fear in the congregation
For purging out the leaven that infects the whole lump — 1 Corinthians 5:6-7 — discipline purifies the church
For vindicating the honor of Christ and the gospel — Matthew 7:6; Jude 23 — allowing heinous sin to go unchecked dishonors Christ's name and holiness
For preventing the wrath of God — 1 Corinthians 11:28-31 — lack of discipline brought divine judgment on the Corinthian church; Revelation 2–3 — Christ warns the churches to get their house in order or he will remove their lampstand
B. The three-step formal discipline process following Matthew 18:15-20
Admonition — the session officially warns the offender of his or her danger
Suspension from the Lord's Supper — if admonition is unheeded and no fruits of repentance appear, the individual is barred from the Lord's Table
Excommunication — if the offender remains unrepentant, he or she is cast out of the church into the domain of Satan (1 Timothy 1:20; 1 Corinthians 5:5)
C. Church discipline must be exercised with great care and humility
Officers hold the keys but cannot discern the heart — only the fruits — requiring patience and careful consideration
Only judgments in accordance with Apostolic doctrine carry the backing of Christ
Discipline must be handled with care, grace, and mercy, remembering Christ's patience with obstinate sinners
25 min
May 03, 2020How Does the Church Treat Elders?
Scripture: 1 Timothy 5:17-25
Order of Service
Call to Worship — Isaiah 12:3-6
Hymn — Come, Christians, Join to Sing
Prayer of Invocation
Confession of Sin — Daniel 9
Assurance of Pardon — 1 John 1:9
Scripture Reading — 1 Samuel 14:16-23
Pastoral Prayer
Hymn — O Love That Will Not Let Me Go
Sermon
Hymn — God Be with You Till We Meet Again
Benediction
Sermon Title: How Does the Church Treat Elders?
Scripture: 1 Timothy 5:17-25
I. The Church Ought to Compensate Elders
A. 1 Timothy 5:17 — Elders who rule well are worthy of double honor: respect and financial compensation
All elders direct the affairs of the church and deserve respect
Teaching elders who labor especially in preaching and teaching are worthy of financial compensation
B. 1 Timothy 5:18 — Paul uses two texts to establish this principle
Deuteronomy 25:4 — "You shall not muzzle an ox when it treads out the grain" (also cited in 1 Corinthians 9:9)
Matthew 10:10 — "The laborer deserves his wages"
Paul draws on both the law of Moses and the law of Christ to make this point
C. It is not merely the office but the hard, toilsome work that is compensated
The word for "labor" in v. 17 means toilsome or hard work
Historical example: George Whitefield observed lazy clergy in the 18th-century Church of England who prepared little and neglected their congregations
A shepherd who does not feed the flock spiritually should not expect the flock to feed him materially
II. The Church Ought to Correct Elders
A. 1 Timothy 5:19 — The congregation must exercise caution when bringing charges against an elder
Charges must be supported by two or three witnesses
Ministers are public figures, vulnerable to malicious accusations
John Calvin observed that accusations against ministers are often believed as though the minister were already convicted — true then and now in the age of the internet and blogosphere
B. 1 Timothy 5:20 — Elders who persist in unrepentant sin are to be rebuked publicly
Public rebuke puts the church and other leaders on notice
Allowing a sinning pastor to quietly move on and pastor elsewhere is not the biblical pattern
C. 1 Timothy 5:21 — Paul charges Timothy in the presence of God, Christ Jesus, and the elect angels to act without prejudging or partiality
Old Testament principle: as the leader goes, so go the people
Judges 2:6-10 — Israel served the Lord under Joshua and the faithful elders, but the next generation served the Baals
This principle applies equally to the new covenant community
III. The Church Ought to Choose Elders Carefully
A. 1 Timothy 5:22 — Do not be hasty in the laying on of hands
Echoes the qualification in 1 Timothy 3:6 — an elder must not be a recent convert
Allow time for a candidate's character to become evident
B. 1 Timothy 5:24-25 — Both sins and good works will eventually make themselves known
Sins that are hidden will come to light in time
Good works that are consistent will likewise become evident
Therefore, give time before ordaining; neither unworthiness nor worthiness can remain permanently hidden
C. 1 Timothy 5:23 — The parenthetical instruction to Timothy ("use a little wine for your stomach") guards against a false asceticism
Paul has just called Timothy to be pure (v. 22); v. 23 clarifies that purity must not be confused with a religion of denial
The false teachers in Ephesus (cf. 1 Timothy 4:1-5) denied marriage, certain foods, and likely alcohol — even for medicinal use
Timothy appears to have absorbed some of these ascetic tendencies, denying himself wine that could relieve his stomach ailments
True holiness is not mere outward denial of things God has declared good, but a pure life aligned with sound doctrine
D. An elder must display not merely the appearance of holiness but true, doctrinally grounded holiness
Outward traits that look holy (e.g., not marrying, abstaining from alcohol) may mask false teaching if the man imposes those standards on others as necessary for piety
The worthy elder is one whose outward life is a manifestation of sound biblical doctrine — not a false asceticism
33 min
April 26, 2020Family Distinctions
Scripture: 1 Timothy 5:1-16
Order of Service
Call to Worship — Psalm 67
Hymn — O Father, You Are Sovereign
Prayer of Invocation
Confession of Faith — Heidelberg Catechism, Question 1
Scripture Reading — 1 Samuel 14:1-15
Pastoral Prayer
Hymn
Sermon
Hymn — Blessed Be the Tie That Binds
Benediction
Sermon Title: Family Distinctions
Scripture: 1 Timothy 5:1-16
I. Family Distinctions in Regard to Age and Gender
(1 Timothy 5:1-2)
A. Timothy is to treat older men as fathers — correcting with humility, not harshness
Context: some in the congregation disrespected Timothy due to his youth (1 Timothy 4:11-16)
Authority does not nullify respect; Timothy is to encourage, not rebuke, older men
B. Timothy is to treat younger men as brothers — as equals in the household of faith, not as subordinates
C. Timothy is to treat older women as mothers and younger women as sisters in all purity
He is to avoid any impure or flirtatious motivations in his dealings with younger women
D. Equality in the church does not mean sameness — distinctions of age and gender are to be honored
The culture equates equality with gender and age blindness
The church images the triune God: equal in dignity, yet distinct in persons and roles
To ignore proper distinctions is to fail to image our triune God
II. Family Distinctions in Regard to Giving
(1 Timothy 5:3-8)
A. First qualification for a "true widow" deserving perpetual church support: financial destitution with no family able to help
If a widow has children or grandchildren, they bear the primary responsibility to care for her
This reflects the fifth commandment — honoring parents does not expire when one leaves home
Those who refuse to care for their own relatives are worse than unbelievers (1 Timothy 5:8) — even pagan Rome upheld this duty
B. Second qualification: the widow's spiritual status
She must have set her hope on God and continue in prayer night and day (1 Timothy 5:5)
She must show godly character and Christian conduct — not merely seeking a handout to indulge the flesh
C. The church is not a welfare office — wise and discerning giving is required
Giving must aim at the glory of Christ and kingdom purposes, not at relieving personal guilt or gaining praise
Undiscerning giving can make us blind to the actual welfare of the recipient and to the glory of Christ
III. Family Distinctions in Regard to Service
(1 Timothy 5:9-16)
A. Paul describes a special order of widows serving a ministerial role in the church
Known from early church sources as female catechists — they instructed younger women in the faith
They assisted elders and deacons by taking younger women under their care
B. Prerequisites for enrollment in this order:
At least 60 years of age — old enough that desires for marriage and family would not divide their service
A long reputation for godly character: raising children, showing hospitality, washing saints' feet, caring for the afflicted (1 Timothy 5:10)
C. Younger widows are not enrolled — their passions may draw them away from this vow, leading to idleness, gossip, and being busybodies (1 Timothy 5:11-13)
Paul instructs younger widows to marry, bear children, and manage their households (1 Timothy 5:14)
D. All callings are sacred — the doctrine of vocation
In the Middle Ages, "vocation" referred exclusively to sacred church work (priests, monks, nuns)
At the Reformation, Martin Luther reclaimed the word for all of life — every honest occupation is a divine calling
God honors the housewife and the laborer equally with the minister — all work done in faith is sacred
Whatever station God has placed you in — child, student, worker, parent, single — serve Him faithfully there to His glory
32 min
April 26, 2020Westminster Confession of Faith, Chapter 29: The Lord's Supper
Order of Service
Sermon
Sermon Title: The Lord's Supper as a Spiritual Sacrament
Scripture: 1 Corinthians 10:16
I. The Four Views of the Lord's Supper
A. Transubstantiation (Roman Catholic)
The bread and wine literally become Christ's body and blood
The confession opposes this in section 2: Christ is not offered up repeatedly, but only commemorated
Hebrews 9:25-26 — Christ appeared "once for all" to put away sin by the sacrifice of himself
The doctrine of the "sacrifice of the mass" is refuted by the once-for-all offering at Calvary
B. Consubstantiation (Lutheran)
The body of Christ is present "in, with, and under" the elements
Like transubstantiation, this emphasizes a physical presence of Christ in the elements
C. Memorialism (predominant evangelical view today)
The bread and wine are symbols of remembrance of Christ's work on the cross
The confession and the Reformed tradition see this as incomplete
D. The Reformed (Spiritual) View — the view of the Westminster Confession
Christ's body remains at the right hand of the Father in heaven
Christ is truly present in the proper administration of the supper by His Holy Spirit
Matthew 28 — "Behold, I am with you until the end of the age" anticipates the Spirit's coming at Pentecost
Christ is present where two or three are gathered in his name — spiritually, through the Holy Spirit
1 Corinthians 10:16 — the cup and bread are a "participation" in the body and blood of Christ
Christ offers himself afresh to believers in the supper — the arrow comes down from God to us
II. The Lord's Supper as a Two-Way Remembrance
A. The memorialist position places the burden of remembrance entirely on the believer
Creates pressure to achieve the right psychological state before the supper is beneficial
Misses the covenant pattern of signs in Scripture
B. The covenant signs of Scripture involve God remembering as well
Genesis 9:12-15 — the rainbow is a sign in which God declares he will remember his covenant promises to Noah
The rainbow is a two-way sign: Noah remembers, and God also "sees" it and is reminded of his promises
C. The Lord's Supper functions similarly as a covenant sign
Jesus raises the cup: "This is my blood of the new covenant, shed for the remission of sins"
The supper is a reminder that God the Father remembers the blood of the covenant and has wiped away sins
Like a wedding ring, the elements are a token God gives saying: "Remember my promises to love, care for, and be faithful to you"
This understanding liberates believers from the burden of self-generated remembrance
III. The Lord's Supper Must Be Celebrated Together as a Gathered Covenant People
A. Westminster Confession ch. 29, section 3 specifies the elements are to be given only to those "present in the congregation"
B. Virtual or private celebration destroys the very nature of the sacrament
The sacrament is a sign of communion — both with Christ and with one another as his covenant people
To celebrate privately is to undermine what communion signifies
C. Scripture consistently connects the supper to physical gathering
Acts 20:7 — "On the first day of the week, when the disciples came together to break bread"
1 Corinthians 11:20 — "When you come together, it is not the Lord's Supper you eat"
1 Corinthians 11:33 — "When you come together to eat, wait for one another"
1 Corinthians 10:17 — "Because there is one bread, we who are many are one body"
D. The current season (COVID-19) calls the church to lament and fast, not to find substitutes
Jesus taught that there would be times of fasting for his disciples after his departure
The inability to celebrate the Lord's Supper is a genuine loss worthy of sorrow
Quote from Scott Swain (President of RTS Orlando): this season calls us to a remembrance of exile — faithful tears and hopeful longing for restoration, whether at the Lord's table or at the wedding supper of the Lamb
Our present fast will make future feasting at the Lord's table all the more joyous
23 min
April 19, 2020Teaching Ministry
Scripture: 1 Timothy 4:11-16
Order of Service
Call to Worship — Psalm 116:5-9
Hymn — Great Is Thy Faithfulness
Prayer of Adoration
Confession of Sin — Psalm 51:1-4
Assurance of Pardon — Psalm 51:17
Scripture Reading — 1 Samuel 13:8-23
Pastoral Prayer
Hymn — He Will Hold Me Fast
Sermon
Benediction
Sermon Title: The Teaching Ministry
Scripture: 1 Timothy 4:11-16
I. A Minister Teaches from the Bible
A. Paul commands Timothy to devote himself to the public reading of Scripture (1 Timothy 4:13)
Public Scripture reading was firmly established in Jewish synagogue worship — the law and the prophets were read aloud
Jesus models this in Luke 4, reading from Isaiah in the synagogue
Paul and Barnabas encounter the same practice in the synagogue at Antioch (Acts 13:15)
This practice is rooted in the Old Testament — Deuteronomy 31:11-12 commands the public reading of the law to the assembled people
B. The proper order: public reading of Scripture comes first; exhortation and teaching flow out of it
Teaching and preaching are to illuminate and be submissive to the Scripture just read
Illustrations exist to highlight the Word, not the reverse
Calvin: "The Scripture is the fountain of all wisdom from which pastors must draw all that they place before their flock"
C. The goal of preaching is not entertainment but transformation
A sermon should prompt the question "What did you learn from God's Word?" not "What did you think of the speaker?"
Sound preaching causes hearers to say, "What a great God we serve and what a wonderful Word he has given us"
II. A Minister Teaches with Authority
A. Paul charges Timothy to "command and teach these things" — the word command carries the force of a military general (1 Timothy 4:11)
B. Timothy's authority was established through two works of the Spirit (1 Timothy 4:14)
The extraordinary work — divine prophecy set Timothy apart for ministry (an apostolic-era practice)
The ordinary work — the council of elders recognized his gift and ordained him by the laying on of hands
Both works are the Spirit's doing; the Spirit is just as active through ordinary means as through extraordinary ones
C. The ordination of the original seven deacons illustrates the ordinary work of the Spirit (Acts 6:3-6)
The church was to discern men of good repute and full of the Spirit
No miraculous event — the church's faithful discernment is itself the Spirit's appointment
D. A minister proclaims not himself but God and His Word; therefore the congregation is to receive faithful teaching as the very Word of God
Romans 10:13-15 — faith comes by hearing, and hearing through the Word of Christ; those ordained and sent to preach are the means by which God saves
Hebrews 13:7 — consider your leaders, those who spoke to you the Word of God
George Gillespie (Westminster divine): "We are to receive the word from the mouths of ministers as the very word of God"
E. Paul can say Timothy "saves" his hearers (1 Timothy 4:16) because Timothy is the steward of the means of grace God uses to save sinners — not that Timothy is the savior, but that he brings the gospel through which God saves
III. A Minister Teaches with His Life
A. Paul addresses the challenge of Timothy's youth directly (1 Timothy 4:12)
In the first-century Greco-Roman world, old age was honored and youth was looked down upon — Timothy faced significant cultural pressure
Paul's answer: do not let anyone despise your youth, but overcome it by living a holy life
B. Timothy is to set an example for the believers in five areas (1 Timothy 4:12)
Speech
Conduct
Love
Faith
Purity
C. This holy life is to be lived publicly before the congregation (1 Timothy 4:15)
The congregation is to witness the minister growing in godliness week by week
A pastor's moral failure causes lasting damage — those burned by a minister's hypocrisy are among the hardest to reach with the gospel
D. Sound doctrine and sound living together accomplish salvation — both for the minister and for the congregation (1 Timothy 4:16)
Salvation is not tied merely to saying the right things but to appropriating right doctrine into one's life
1 Corinthians 6:9 — the unrighteous will not inherit the kingdom of God; the kingdom belongs to those who live out what they profess
It is not the hearers of the law who please God but the doers
E. The minister's example is intended to overflow into the congregation
As Timothy models speech, conduct, love, faith, and purity, that godliness is meant to drip down onto the people
The congregation is called not only to be hearers but doers of the gospel of liberty that comes through Jesus Christ
35 min
April 19, 2020Westminster Confession of Faith, Chapter 28: Baptism
Order of Service
Sermon
Sermon Title: Baptism in the Reformed Presbyterian Tradition
Scripture: Genesis 17:9-14
I. Baptism Replacing Circumcision
A. This position is hermeneutical, not merely a proof-text argument — it rests on covenant theology and the continuity of God's redemptive plan
B. The Abrahamic covenant, signified and sealed by circumcision, is fulfilled in Christ
Genesis 17:9-14 — God institutes circumcision as the sign and seal of the Abrahamic covenant, including all male offspring
Galatians 3:7-18 — the promises to Abraham are fulfilled in Christ; all who are in Christ by faith are heirs of the covenant
Colossians 2:11-12 — New Covenant believers are circumcised through baptism; circumcision and baptism point to the same spiritual realities in Christ
C. Two key summary conclusions
Circumcision and baptism signify the same spiritual reality — the removal of sin fulfilled in Christ
Both are emblems of inclusion into the covenant community — circumcision for the old, baptism for the new (1 Corinthians 12:12-13)
II. The Mode of Baptism
A. Reformed Presbyterians affirm immersion as true baptism but hold that pouring or sprinkling is the most biblical mode
B. Biblical evidence for sprinkling and pouring
Hebrews 9:10, 19-22 — Old Covenant baptisms (washings) are described as sprinkling with water and blood, symbolizing forgiveness of sins
Hebrews 10:22 — sanctification described with sprinkling language: "hearts sprinkled clean"
Acts 2:17-18 — the Spirit's work at Pentecost (quoting Joel 2) described as being "poured out"
Acts 11:15-16 — the baptism of the Holy Spirit described as "falling on" the recipients
Matthew 3 — at Jesus's baptism the Spirit descends and falls upon him, not the reverse
C. The burial imagery of Romans 6 and Colossians 2 is the primary case for immersion, but Palestinian burial customs (horizontal, behind a stone) weaken that picture
III. Baptism of Believers and Their Children
A. There is full agreement between Presbyterians and Baptists on believers baptism — the disagreement concerns whether children of believers receive baptism before faith
B. The case for infant baptism rests on the new covenant as fulfillment of the Abrahamic covenant
Romans 4:9-12 — Paul defines circumcision as "a sign and seal of the righteousness that he had by faith"; Abraham had a believer's circumcision, yet God commanded him to circumcise all male children in his household
The household baptisms in Acts mirror this pattern: the adult believes, receives baptism, and the household receives the sign (Acts 10, Acts 16, 1 Corinthians 1)
Luke 19:9 — Jesus declares to Zacchaeus, "salvation has come to this house," using covenant household language even though only Zacchaeus believed
C. Baptism signifies the internal work of the Holy Spirit — a reality shared with circumcision
Romans 2:25-29 — true circumcision is a matter of the heart by the Spirit; circumcision was always an outward sign of an inward, Spirit-wrought reality
Just as the outward sign of the Spirit's work was applied to children in the Old Covenant, so it is to be applied to children in the New Covenant
The reality signified is appropriated only by faith in both covenants; but the promise belongs to the believer and their children (Acts 2:39)
D. Children belong to the visible New Covenant community by virtue of a believing parent
1 Corinthians 7 — children of even one believing parent are considered "holy," i.e., set apart within the covenant community
Luke 18:15-17 — believing parents bring infants to Jesus; he blesses them and declares, "to such belongs the kingdom of God"
1 Corinthians 12:13 — members of the body of Christ are baptized into that body; children declared to belong to the kingdom should receive the mark of membership
E. Important clarification: infant baptism is inclusion into the visible church, not a guarantee of election or final salvation; as in the Old Covenant, the outward sign may be present without the inward circumcision of the heart
31 min
April 12, 2020The Resurrected Man
Scripture: Mark 16:1-8
Order of Service
Call to Worship — 1 Corinthians 15:50-57
Hymn — Christ the Lord Is Risen Today
Prayer of Invocation
Confession of Faith — Westminster Larger Catechism, Q&A 87
Scripture Reading — Acts 13:26-39
Pastoral Prayer
Hymn — Worship Christ the Risen King
Sermon
Benediction
Sermon Title: The Resurrected Man
Scripture: Mark 16:1-8
I. A Foolish Man in the Eyes of the World
A. Mark consistently highlights the women as faithful witnesses throughout the passion narrative
Women observed the crucifixion from a distance (Mark 15:40)
Mary Magdalene and Mary the mother of Joseph saw where Jesus was laid (Mark 15:47)
Women return to anoint Jesus three days later — a pure act of devotion, not necessity, since Joseph of Arimathea and Nicodemus had already anointed the body with nearly 75 pounds of spices (John 19:38-42)
B. Women as eyewitnesses is culturally scandalous
In first-century Jewish culture, women were second-class citizens; their testimony was inadmissible in court
God deliberately chose foolish and despised witnesses to shame the wise
C. The Alexamenos graffito (late 2nd–early 3rd century) illustrates the world's contempt for worshipping a crucified man
D. The resurrection vindicates the foolishness of God over the wisdom of the world
1 Corinthians 1:27-29 — God chose what is foolish, weak, and low to bring to nothing the things that are
The pressure to make Christianity respectable to a fallen world runs contrary to what the resurrection declares
II. A Faultless Man in the Eyes of God
A. The angel's words are precise: he who was crucified is risen — not merely he who died
Both Jewish (Sanhedrin) and Roman (Pilate) authorities publicly condemned Jesus as a guilty criminal
The resurrection is God's vindication that Jesus is exactly who he claimed to be — the Son of God
B. The resurrection declares Christ's identity and righteousness
Romans 1:4 — declared to be the Son of God in power by his resurrection from the dead
Christ's resurrection vindicates all of his words and ministry; rejection of his word is now condemnation, not merely disagreement
C. The resurrection declares Christ's sacrifice accepted before God
Deuteronomy 21:23 — one who hangs on a tree is cursed by God
Galatians 3:13 — Christ became a curse for us
The resurrection is God's declaration that the sacrifice was spotless, pure, and sufficient — the faultless offering received in the Holy of Holies on our behalf
D. The resurrection as new creation light
Darkness covered the earth from the sixth to the ninth hour as the curse of sin fell on Christ
Mark notes the resurrection occurred on the first day of the week when the sun had risen — deliberately echoing Genesis 1:3, "Let there be light"
The resurrection inaugurates a new, spotless creation as the darkness of sin gives way to resurrection light
The early Christians worshipping in the Roman catacombs — surrounded by death — sang O Gladsome Light, celebrating the new resurrection light of Christ
III. A Forgiving Man in the Eyes of Sinners
A. Christ's resurrection ministry begins again in Galilee — the region of sinners
Matthew 4:12-17 quotes Isaiah 9:1-2 — Galilee of the Gentiles, the people dwelling in darkness have seen a great light
Just as Jesus began his earthly ministry among sinners in Galilee, so he begins his resurrection ministry there — resurrection light comes first to those dwelling in darkness
B. The angel's specific mention of Peter is significant
The last scene of Peter in Mark's Gospel is his three-fold denial — cursing and disowning Christ
Peter was the chief sinner, dwelling under guilt and the shadow of death
The angel singles Peter out: tell his disciples, and Peter — the risen King specifically summons the one most crushed by guilt and shame
C. The resurrection is a word of forgiveness to sinners
Christ meets sinners in the region of their darkness, filth, guilt, and shame
To those burdened by guilt and rendered silent before God — the risen King declares: you are forgiven
To the believer held captive by sin — the resurrection light shines anew with the same declaration
To the unbeliever dwelling in darkness — the resurrected Christ calls: come and be forgiven; come and bask in resurrection light
30 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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