Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

February 22Faith in God
Scripture: Daniel 6:16-28
Order of Service
Call to Worship — Psalm 34:1-3
Hymn — When Morning Gilds the Skies
Prayer of Invocation
Confession of Sin
Assurance of Pardon — Colossians 1:13-14
Scripture Reading — Luke 4:31-44
Hymn — I Love Thy Kingdom, Lord
Pastoral Prayer
Offering
Hymn — My Faith Looks Up to Thee
Sermon
Hymn — Great King of Nations, Hear Our Prayer
Benediction
Sermon Title: Faith in God
Scripture: Daniel 6:16-28
I. Saving Faith Serves God
A. King Darius twice identifies Daniel as one who serves God "continually" (Daniel 6:16, 6:20); Daniel's trust in God is encapsulated in verse 23
The Aramaic word for "serve" carries the sense of reverence, fear, and worship of a deity
Its Hebrew cognate describes priests who continually served in the temple; Daniel, in exile with no temple, fulfills the same role
B. Daniel's continual prayer (three times daily, window open toward Jerusalem) was the visible expression of this service
A commentator notes: the real den of lions was Daniel's bedroom — the great battle took place at the open window, not in the lion's den
This mirrors Jesus at Gethsemane, who also prayed three times before facing the cross, contrasted with disciples who slept and then scattered
Three prayers led to courageous obedience and resurrection; three sleeps led to Peter's three denials
C. Prayer is the chief manifestation of faith — not eloquence or ability, but utter helplessness cast upon God
The Spirit takes fumbling, childlike prayer and brings it before the Father (Romans 8)
Prayer is simply: "Lord, I am a sinner — save me; I am helpless — help me"
Consistency in prayer produces consistency in service and trust, which gives way to deliverance
II. Saving Faith Believes in the God Who Judges
A. The satraps who schemed against Daniel are themselves cast into the lion's den — along with their wives and children — and are destroyed before they reach the bottom (Daniel 6:24)
No divine protection is afforded them; the outcome is the exact opposite of Daniel's deliverance
This may reflect the cruel practice of Persian kings executing entire families, which God may not condone — yet the scene should not be softened so much as to obscure the reality of God's wrath
B. This is an instance of lex talionis — the punishment fits the crime
The satraps devised the lion's den as the fate for lawbreakers; they now meet that very fate
Compare Haman in Esther, who erected the gallows for Mordecai and was hanged on them himself
This principle underlies all of Israel's law: eye for an eye, the punishment fits the crime
C. Christ takes this principle and gives it its positive expression in Matthew 7:12: "Do unto others as you would have them do to you — this is the whole law and the prophets"
The full weight of lex talionis was poured out on Christ at Golgotha on our behalf
Having received mercy, we are now called to treat others as Christ has treated us — laying down his life for his friends
To treat others with unequal balances is to spit in the face of the God who has passed down the punishment that fits our crime
III. Saving Faith Believes in the God of the Nations
A. The Abrahamic covenant establishes the ultimate purpose of God: that nations and kings would be drawn to the Lord (Genesis 17:5)
This promise reaches a climax with Solomon, when kings and queens from the nations came to pay homage (Psalm 72:10-11)
Here in Daniel 6, a pagan Persian king praises God in language worthy of the Psalter: "He is the living God, enduring forever; his kingdom shall never be destroyed"
B. Each pagan king's narrative in Daniel ends with praise of Yahweh's everlasting dominion
Nebuchadnezzar of Babylon praises God's everlasting dominion in Daniel 4:34
Darius of Persia now does the same in chapter 6 — corresponding to the head of gold and chest of silver in Nebuchadnezzar's statue vision (Daniel 2)
This is the perfect segue to Daniel 7:14, where the Son of Man receives a kingdom that all peoples, nations, and languages shall serve
C. What is unique is that Daniel is a lowly Jewish exile — yet through him, empire after empire confesses the everlasting dominion of the God of Israel
Jesus, likewise, is a lowly Jewish carpenter dying in exile at Golgotha — outside the camp where the dung was burnt (Hebrews 13); "When I am lifted up, I will draw all men to myself" (John 12)
In AD 313, Constantine issued the Edict of Milan, legalizing Christianity; in AD 325 the Council of Nicaea produced a confession of the triune God — the emperor of the iron-and-clay feet signing his name to the declaration that Christ's kingdom will have no end
Three of the four kingdoms in Nebuchadnezzar's vision ratified for all posterity that the kingdom of the God of the Hebrews lasts forever
It is through the church's faith in a lowly, exiled, crucified carpenter that kingdoms totter — the power of God unto salvation for all who believe (1 Corinthians 2:2)
34 min
February 22Faith Wears Kneepads
Scripture: James 5:13-18
Service Outline
Call to Worship — Isaiah 33:17-22
Hymn — To God I Will Forever Bless Your Name (#145b, stanzas 1-4 and 12)
Pastoral Prayer
Heidelberg Catechism Reading — Lord's Day 43, Question 112 (Exodus 20:16)
Hymn — Remember Not, O God (Psalm 79B, stanzas 1-3 a cappella, and final verse)
Pastoral Prayer
Scripture Reading — James 5:13-18
Sermon — Faith Wears Kneepads
Hymn of Dedication — Come, My Soul, with Every Care (#518)
Benediction — 2 Peter 3:14 (reference to Christ's promised return and grace)
Sermon: Faith Wears Kneepads
Text: James 5:13-18
I. Call to Prayer in All Circumstances (vv. 13-14)
A. Prayer as the Response to Every Condition
Three rapid-fire questions and answers form a call to prayer (Luke 18:1; 1 Thessalonians 5:17; Philippians 4:6)
James echoes Jesus's teaching that believers ought always to pray and not lose heart
The Christian life comes in many flavors; persistent prayers should fit every circumstance
B. Prayer in Suffering (v. 13a)
Broadly applicable suffering — trials of faith, loss of security, temptations to love money, relational strains, doubts, fears
Jesus's example — repeatedly broke away from crowds to pray to the Father; prayed in Gethsemane before the cross three times
Jesus needed the strength of His Father and longed for communion with Him; His people are called to do likewise (Matthew Henry)
Times of affliction should be praying times
C. Prayer in Cheerfulness and Prosperity (v. 13b)
Singing praise — prayer mixed with delight and thankfulness
The danger in good times: believers are very likely to forget God
Call to set forth God's goodness in praise as an antidote to spiritual forgetfulness
Question: Are you quick to praise when hardships go?
D. Prayer for the Severely Sick (v. 14)
Context — severe bodily sickness or possible spiritual affliction that separates a believer from the church body
Call for elders — undersheperds called to watch over the flock (Hebrews 13)
Membership in Christ's church gives believers the right to the particular prayer care of the body
Anointing with oil — tangible symbol of setting apart a person for God's special attention and care (Mark 6:13)
Prayer must be done in the name of the Lord — directly to God, not to intermediaries or saints; Christ is the mediator (Hebrews 7:25; John 14:6)
II. Confidence for Prayer (vv. 15-18)
A. The Prayer of Faith (v. 15)
Definition — a prayer that believes God's promise; it believes what God has promised
Not about mustering enough faith — standing on the solid footing of God's perfect wisdom and power, not on human belief
Core belief — God is sovereign, has decreed all things, and will accomplish all His holy will for His own glory and the good of His people (Romans 8:28)
Even when healing doesn't come — God has answered the prayer according to His will; example: Paul's thorn in the flesh and God's response, "My grace is sufficient for you"
The prayer of faith joins itself to God's will, not to human demand
B. Sin and Forgiveness in the Context of Healing (vv. 15b-16)
The early church assumption — sickness as result of sin (John 9:1-3)
Jesus's clarification — not always the case; sometimes God displays His works through affliction
However, sin can have physical consequences — 1 Corinthians 11:30 (Corinthians weak and ill for not discerning the body); Psalm 32 (David's experience before confession)
Application — use times of trial to examine ourselves for any grievous way (Psalm 139:23-24)
Confession and prayer — confession of sins to one another and prayer for one another brings healing
God graciously forgives the person who by faith in Christ confesses sin
C. Elijah as Example of the Righteous Person (vv. 17-18)
Elijah's fervent prayers answered — prayers for famine (1 Kings 17-18) and restoration of rain
No super-saint — "a man with a nature like ours" — but a righteous person because he believed God and trusted in Him
Purpose — to increase believers' confidence to pray likewise
The same God who heard Elijah hears the prayers of believers today
D. Access to Prayer Through Christ's Work (implications)
Believers can pray the prayer of faith only by believing in Christ who went before us
Christ prayed for strength from the Father; He overcame trials and was heard (Hebrews 5:7-10)
His work—death, resurrection, ascension—procured for believers the Holy Spirit to enable prayer
Believers have access to God in prayer because Christ went before and prayed, trusting in the Father
The same Holy Spirit who empowered Jesus's prayer empowers the prayers of believers
III. The Nature of Faith and Prayer
A. Faith and Prayer as Integral to Christian Life
Across James — faith is demonstrated in works, bearing fruit in love, a tamed tongue, contentment, and patience
Here in James 5 — faith bears fruit in prayer
Core insight: Faith prays. Faith is not dormant belief but active reliance on God
Prayer is the "very natural breath of faith" (William Gurnall)
B. The Audacity of Prayer
After Genesis 3 and mankind's fall, the garden was barred by a flaming sword
Yet God's grace is such that He condescends to hear the prayers of sinful men and women
Examples throughout Scripture — Abraham intercedes for Sodom; Abraham prays for Abimelech (Genesis 20:7); God responds to prayer
Jesus's invitation — "Our Father in heaven" (Matthew 6:9) — an audacious privilege for worms to call upon their Maker
John Calvin's insight: "There is not a time in which God does not invite us to Himself"
Summary Theme: Faith wears kneepads. The believer's faith is demonstrated through persistent, faithful prayer in all circumstances — in suffering, in cheerfulness, in severe affliction — with confidence that God hears, answers according to His will, and accomplishes His holy purposes.
38 min
February 15Patience
Scripture: James 5:7-12
Order of Service
Call to Worship — Psalm 117
Hymn — Praise the Lord, All You Nations (Psalm 117B)
Prayer of Invocation
Heidelberg Catechism — Lord's Day 42, Questions 110–111 (Eighth Commandment)
Hymn — Remember Not, O God (#79B)
Pastoral Prayer
Scripture Reading — James 5:7-12
Sermon
Hymn — He Leadeth Me (#526)
Benediction — Numbers 6:24-26
Sermon Title: The Exercise, Examples, and End of Patience
Scripture: James 5:7-12
I. The Exercise of Patience
A. James intertwines two Greek words for patience: one describing patience toward people (longsuffering) and one describing patience toward circumstances
Our circumstances in life directly impact how we treat those around us
Lack of patience with people often has little to do with the people themselves — it stems from frustrating circumstances
B. The command not to grumble — James 5:9
Grumbling means complaining strongly against or about another person
A grumbling spirit flows from a lack of patience; being quickly annoyed is a sign of impatience
C. The body of Christ as a framework for patience — 1 Corinthians 12
The church contains a wide array of personalities, gifts, and quirks
We are most prone to impatience with those least like us
Christ the Head, though altogether pure and righteous, looks down on sinful, foolish people and is patient and longsuffering — even to the point of the cross (Luke 23:34)
Remembering the patience of the Head gives us patience as awkward members of the body with one another
D. Patience is ultimately a dying to self
Impatience is a manifestation of selfish living — demanding what we want when we want it
Practicing patience amid disappointment is picking up the cross daily
Living patiently in every social sphere God has providentially placed us in is a form of suffering for Christ
II. The Examples of Patience
A. Job — James 5:11
Job endured immense suffering, compounded by friends who blamed him for his trials
Job's foot nearly slipped, as the psalmist describes in Psalm 73 — he complained and struggled
Yet Job never cursed the Lord; his words were always directed upward to God
In the end he received back a double portion of all that was lost
Job is not a picture of polished, easy patience — he is a real example of clinging to God through suffering
B. The Old Testament Prophets — James 5:10
The prophets were covenant prosecutors sent to a stiff-necked people who did not want to hear the word of judgment
God commissioned men like Isaiah and Jeremiah to keep speaking even when the people would not listen
Jesus summarizes their suffering in Matthew 23:34 — Jerusalem killed the prophets and stoned those sent to it
Jesus Christ, the last and greatest Prophet, met the suffering of all the prophets at the cross; their sufferings were a type and shadow of his
C. Verse 12 and the integrity of speech — James 5:12
Connects to verse 10: the prophets spoke in the name of the Lord, not in the name of heaven or earth
Jesus addresses the same problem of oath-taking in Matthew 5:34-37 — James's audience is predominantly Jewish and he likely borrows from Jesus's teaching
Swearing by lesser things to avoid obligation is bearing false witness and falls under the Lord's condemnation
The prophets spoke boldly and plainly — yes and no — without evasion, and endured the suffering that honest speech brought
We are tempted to give vague, non-committal answers to avoid suffering; faithfulness to the word requires patient endurance of the consequences of honest speech
D. The prophets' patience with the word
Many prophets never saw the fruit of their labors
Jesus affirms this in Matthew 13:17 — prophets and righteous people longed to see and hear what the disciples saw and heard
Paul's charge to Timothy: preach the word in season and out of season — even in spiritual drought and wilderness
All will come to fruition at the coming of Christ; the prophets now see, as part of the great cloud of witnesses, the full effect of the word placed in their mouths
III. The End of Patience
A. The coming of the Lord is the explicit goal of Christian patience — James 5:7-9
"Be patient, therefore, brothers, until the coming of the Lord" (v. 7)
"Establish your hearts, for the coming of the Lord is at hand" (v. 8)
"The judge is standing at the door" (v. 9)
B. Christian patience is distinct from mere natural or philosophical patience
Unbelievers can practice impressive patience, but it is aimed at self-improvement or being a better member of society
Greek philosophers such as Aristotle and Plato extolled patience as a virtue — but only as a means to human flourishing
Christian patience is an age-to-come disposition; it is shaped not by this passing age and its ticking clock, but by longing for the fullness of Christ to come
It is a patience that lives in anticipation of when there will be no more need of the sun because Christ the Light will be the only light needed
C. The farmer illustration — James 5:7
The farmer waits patiently for the early and later rains to bring the precious fruit of the earth
Paul in 1 Corinthians 15 likens the end of the age to a resurrection harvest
Christ is the firstfruits of that harvest — the early rains have already come in his resurrection; all who belong to him will be raised when he comes again
D. The sign of life: the olive leaf — Genesis 8:11
Noah sent out the dove; it returned with an olive leaf — a sign that the waters had subsided — and Noah waited with patience
We are now over 2,000 years from when James wrote, and Christ has not yet returned; death still appears to reign to the naked eye
But God has given us a sign of eternal life — the firstfruits of the harvest in Jesus Christ raised from the dead
Like Noah, we can wait with patience because the sign of life has been given to us in Christ, and new heavens and new earth are around the corner
34 min
February 15Is It Safe to Follow Jesus?
Scripture: Matthew 9:35-38
Order of Service
Hymn — All Creatures of Our God and King
Call to Worship — Psalm 19:1-6
Hymn — All Creatures of Our God and King
Prayer of Invocation
Confession of Faith — Belgic Confession
Scripture Reading — Ezekiel 34:1-16
Hymn — Savior, Like a Shepherd Lead Us
Pastoral Prayer
Offering
Prayer of Preparation
Hymn — The Lord's My Shepherd, I'll Not Want
Sermon
Hymn — Come, Ye Sinners, Poor and Needy
Benediction — Hebrews 13:20-21
Doxology
Sermon Title: The Cost and Compassion of Following the Good Shepherd
Scripture: Matthew 9:35-38
I. The Compassion of Jesus for the Lost Sheep
A. Jesus travels throughout cities and villages teaching, proclaiming the kingdom, and healing — Matthew 9:35
B. In Matthew 8–9, Jesus demonstrates the coming kingdom through healing and miracles, showing what the kingdom of God will one day fully be
C. Jesus sees the crowds as harassed and helpless, like sheep without a shepherd, and has compassion — Matthew 9:36
Sheep are helpless without a shepherd; they wander and perish
Jesus does not blame the wandering sheep but has mercy on them
This reveals the heart of Jesus: merciful and compassionate toward his people
D. Jesus calls his disciples to pray for laborers to be sent into the harvest — Matthew 9:37-38
The harvest is plentiful but the laborers are few
God answers the prayer immediately: in Matthew 10:1, Jesus calls and commissions the twelve disciples
In Matthew 10:5, he sends them out — prayer and its answer in consecutive verses
II. The Cost of Following Jesus — Sent as Sheep Among Wolves
A. Jesus sends his disciples out as sheep in the midst of wolves — Matthew 10:16
The disciples expected the Messiah to come in power and defeat their enemies; they expected to be the wolves
Jesus corrects this: his people are the sheep, sent into danger to bring in more sheep
Jesus predicts the troubles his disciples will face, strengthening rather than shocking their faith when hardships arrive
B. Disciples share the fate of their master — Matthew 10:24-25
A disciple is not above his teacher
If they called the master Beelzebul, they will malign his household
To claim the name of Jesus is to be treated as Jesus was treated
C. God allows suffering among his people for their good
Comfort can lead to self-sufficiency and prayerlessness
Hardship drives believers to dependence on God — praying the Lord's Prayer with genuine need
Suffering specifically because we are Christians should be no surprise
III. The Reward and Warning — Eternal Stakes
A. The promise: Jesus will acknowledge his people before the Father — Matthew 10:32
On the day of judgment, Jesus will say of his own, "This one is mine — righteous — come into the presence of the holy Father"
This is why disciples take the field despite the cost
B. The warning: denying Jesus before men brings denial before the Father — Matthew 10:33
Every believer has failed at this — staying silent out of fear before friends or co-workers
This verse should sober and wake us up
Yet Jesus still offers to bring unworthy sinners into the Father's presence — this is grace
C. Saving life by losing it — Matthew 10:38-39
Whoever does not take up his cross and follow Jesus is not worthy of him
Whoever finds his life will lose it; whoever loses his life for Christ's sake will find it
The "American dream" mentality of self-fulfillment and comfort is exposed as vanity — natural disasters remind us that earthly treasures vanish in a moment
D. Peter's confession and correction — Matthew 16:13-24
Peter rightly confesses Jesus as the Christ, the Son of the living God — Matthew 16:16
Immediately after, Peter rebukes Jesus for speaking of his death — Matthew 16:21-22
Jesus calls Peter "Satan" — Peter was thinking as man thinks, not as God thinks — Matthew 16:23
The lesson repeats: following Jesus looks like suffering, not triumph by worldly standards
IV. The Call to Action — What Is God Calling You to Do?
A. Example of John G. Paton, 19th-century Scottish missionary to the New Hebrides (Vanuatu)
Warned he would be eaten by cannibals; responded that it makes no difference whether eaten by cannibals or worms — what matters is serving and honoring the Lord Jesus
Paton buried his wife and child within weeks of arriving, faced constant danger
Today over 85% of Vanuatu's population is Christian — he was the seed that fell into the ground and died and bore much fruit
B. Following Jesus is not safe, but it is good
Christians are persecuted and imprisoned around the world — this is God's plan, not plan B
Satan whispers about what will be lost; God promises treasure that cannot be taken away
The cost is only temporary treasure; the reward is eternal
C. Personal application
Are you serving in your church? Reaching your community? Witnessing to co-workers?
Have you held back from God's calling out of fear of what it will cost?
God has been perfectly clear what it will cost — and perfectly clear what awaits on the other side
Dietrich Bonhoeffer: "When Christ calls a man, he bids him come and die"
31 min
February 08Stubborn Light
Scripture: Daniel 6:1-15
Order of Service
Call to Worship — Psalm 146
Hymn — Hallelujah, Praise Jehovah, O My Soul
Prayer of Invocation
Confession of Sin
Assurance of Pardon — 1 Thessalonians 5:9-10
Scripture Reading — Luke 4:16-30
Hymn — God Is Known Among His People
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — O Love That Wilt Not Let Me Go
Sermon
Hymn — O Splendor of God's Glory Bright
Benediction — Numbers 6:24-26
Sermon Title: Faithful Light in the Face of Darkness
Scripture: Daniel 6:1-15
I. The Hatred of the Light
A. Daniel is elevated above the 120 satraps and two other high officials, appointed to ensure the king suffered no loss
Ancient near eastern kings were suspicious of court officials — fearing secret alliances or corruption
Daniel's integrity made him impossible to bribe or corrupt; he was duty-bound in every station God placed him
B. Because no legitimate fault could be found in Daniel, his enemies conspired to trap him through the law of his God (Daniel 6:4-5)
This parallels the Pharisees and scribes seeking to trap Jesus with trick questions throughout the Gospels
Enemies who hated each other (like Pharisees and Sadducees) came together "by agreement" against the light — just as they conspired together against Christ
C. The success of godliness is what provokes persecution
The greater the light shines, the greater the darkness reacts — darkness is exposed by the light
When exposure does not produce repentance, it produces revenge — accusation against the righteous
On a personal scale, all sinners instinctively accuse the one who exposes them rather than repenting
Disciples must count the cost not only of following Christ but of the success of that witness (John 1:5)
II. The Habits of the Light
A. When Daniel learned the document was signed, he went home and prayed as he had always done — three times a day, kneeling, facing Jerusalem (Daniel 6:10)
This was an act of purposeful, if indirect, defiance of the injunction
As Dale Ralph Davis notes: Daniel had to answer, "What matters most — the worship of God or my safety?" By praying, he destroyed the idol of his own safety
B. Daniel prayed toward Jerusalem, following the pattern of 1 Kings 8 at the dedication of Solomon's temple
Solomon prayed that if the people sinned and were exiled, God would hear their prayer directed toward the land, the city, and the house
Daniel's prayer was not merely a cry for personal deliverance — it was a covenantal prayer bound up in God's redemptive purposes for his people
This teaches us to pray your kingdom come, your will be done, even amid acute personal suffering — a cosmic, covenantal perspective on prayer (Matthew 6:10)
C. Daniel's prayer was not a crisis response — it was an established, habitual routine
The illustration of "salutary neglect" (c. 1607–1763): the American colonists had tasted freedom so deeply it was in their bloodstream — when Britain tightened the screws, revolution followed; Patrick Henry: "Give me liberty or give me death"
Daniel had prayed God into his bloodstream habitually every day — when the government tightened the screws, he was unmoved
Application: daily prayer, daily Scripture reading, and weekly Lord's Day worship are the ordinary means of grace meant to sink God so deeply into the soul that no threat can dislodge him
"Be preparing now for the days when salutary neglect are over" — form the habit before the crisis arrives
III. The Hesitation Toward the Light
A. Darius was greatly distressed when he heard the accusation against Daniel and labored until sundown to find a way to rescue him (Daniel 6:14)
B. The officials pressed Darius with the law of the Medes and Persians — an implicit threat to his reign if he violated established tradition (Daniel 6:15)
The contrast: verse 5 — the law of Daniel's God; verse 8 — the law of the Medes and Persians
Darius chose the traditions of men over the law of God — just as Jesus rebuked the Pharisees: "For the sake of your tradition you have made void the word of God" (Matthew 15:6)
Irony: an edict declaring Darius the sole god for 30 days — yet he is powerless before a piece of paper bearing his own name; Hebrew satire on the absurdity of idolatry
C. Darius is a tragic figure who had tasted something of God's goodness through Daniel but could not turn from the world when it mattered most
The illustration of the parishioner who said she would give up anything for Christ except playing cards — the pastor replied, "Then that is your God"
As Thomas Chalmers taught: the heart cannot turn from an idol unless it is captured by a new and greater affection
Daniel could defy the edict because he had tasted and seen that the Lord is better — like Peter: "Lord, to whom shall we go? You have the words of eternal life" (John 6:68)
D. Call to repentance and faith
Apart from the Spirit illumining the soul to the beauty of Christ, turning from idols is impossible — cry out for the Spirit
Fatten yourself on Christ until there is no room left for the world — get Christ into your bloodstream
The power of a changed life flows from union and communion with Jesus Christ, not from self-effort (Romans 4)
"Give me Christ or give me death — because even in death I will still have him"
35 min
February 08Consider Their Ways
Scripture: James 5:1-6
Order of Service
Call to Worship — Psalm 93
Hymn — The Lord Reigns Over All (Psalm 93)
Prayer of Invocation
Heidelberg Catechism Reading — Lord's Day 41, Questions 108–109
Hymn — Psalm 79B
Pastoral Prayer
Sermon
Hymn — Blessed Is the One Who Helps the Weak (#41)
Benediction — Numbers 6:24-26
Sermon Title: Warning and Comfort in the Face of Worldly Wealth
Scripture: James 5:1-6
I. Why Is the Love of Wealth Worthy of Judgment?
A. There is a moral problem — the love of wealth is itself sin, and leads to sin upon sin
1 Timothy 6:10 — "the love of money is a root of all kinds of evils"
Hoarding of riches — garments moth-eaten, gold and silver corroded (James 5:2-3)
Earthly-mindedness: Jesus warns against laying up treasures on earth where moth and rust destroy (Matthew 6)
Love of wealth leads to cruel treatment of others — unjust wages withheld by fraud (James 5:4)
The high point: condemnation and murder of the righteous person (James 5:6) — a failure to love one's neighbor, breaking the entire second table of the law
B. There is a temporal problem — a failure to know when you are
"The last days" refers to the entire period between Christ's first coming and his return in judgment (James 5:3)
"A day of slaughter" — a vivid picture of the coming day of judgment (James 5:5)
The wicked figuratively fatten themselves up, filling up the measure of their sin for the full measure of God's just wrath
C. There is a theological problem — the heart of the matter
The wicked wealthy person fails to reckon with the God of Scripture — his justice and righteousness
The failure to give regard for who God is is the sin problem of all sin problems
II. Who Is the God Who Judges the Love of Wealth?
A. God is holy, righteous, and just
Psalm 119 — "Righteous are you, and right are your rules, O Lord"
God's holiness is his moral perfection — his separateness from all creatures in righteousness
God's wrath poured out on Jesus at the cross proves his perfect justice for sin atoned for; likewise, his promised wrath on unrepentant sinners declares that he is just
B. God hears the cries of his people
James 5:4 — the cries of the harvesters have reached the ears of the Lord of Hosts
Just as God heard the cries of his enslaved people in Egypt (Exodus 2:25) — "God saw the people of Israel and he knew"
The all-powerful Lord of Hosts is altogether present to the everyday concerns and sufferings of his people
III. What Is the Usefulness of Pronouncing Judgment on the Love of Wealth?
A. It serves as a warning — avoid falling into love for wealth
Do not covet the corroding pleasures of the rich; see where it ends — in God's just judgment
"No man can serve two masters… you cannot serve God and money" — the current of love for riches is strong and will sweep you away
Application to those building retirement resources: take care of your loves — is your mind earthly or heavenly?
Application to the young: do not be taken in by love for the world and its temporary pleasures
B. It serves as a comfort — God's justice is the comfort of his people
John Calvin: the faithful, hearing of the miserable end of the rich, need not envy their fortune, and knowing God will be the avenger of wrongs, may bear them with a calm and resigned mind
God's people may suffer at the hands of those who love money, but vengeance is God's, not ours
Remember Jesus — betrayed for thirty pieces of silver; he knows how to relate to us
Remember your own sins — you too have cheated others; but in Christ all your sins have been laid upon him and dealt with at the cross — God's justice toward you is his mercy
C. The example of Asaph in Psalm 73
Asaph's feet almost stumbled as he envied the wicked their ease and outward success
Coming into the house of the Lord, he remembered the end of the wicked — ruin and destruction
May we be both warned and comforted: hold loosely the things of this world, and lay up treasure in heaven where moth and rust do not destroy and thieves cannot break in and steal
35 min
February 01Weighed in the Balance
Scripture: Daniel 5:13-31
Order of Service
Call to Worship — Psalm 145:1-2, 3, 21
Hymn — O Worship the King (#1)
Prayer of Invocation
Reading of the Law — Deuteronomy 5
Corporate Confession of Sin
Assurance of Pardon
Confession of Faith — Apostles' Creed
Pastoral Prayer
Offering
Hymn — All You Who Fear Jehovah's Name
Sermon
Prayer of Preparation
Words of Institution — Luke 22:14-20
Hymn — Rock of Ages, Cleft for Me (vv. 1–2)
Lord's Supper
Hymn — Rock of Ages, Cleft for Me (vv. 3–4)
Benediction — Numbers 6:24-26
Doxology
Sermon Title: Weighed in the Balance — The Judgment of God
Scripture: Daniel 5:13-31
I. The Lord Judges How We Treat the People of God
A. Belshazzar's contempt for Daniel as a Judahite exile reveals his contempt for the people of God
He had not heard of Daniel despite all God had done through him under Nebuchadnezzar
His language toward Daniel is derogatory — "one of the exiles from Judah"
Dale Ralph Davis: Daniel is Belshazzar's only help, yet the king despises both Daniel and Daniel's God
B. A recurring biblical pattern: those who despise God's people are brought to ruin
Exodus 1:8 — a new Pharaoh who did not know Joseph oppressed Israel and was destroyed
Nineveh repented at Jonah's preaching, but a century later forgot the man of God and was destroyed (Nahum 2:10)
Matthew 25:41-45 — the condemned are those who failed to care for the least of Christ's people
The modern slogan "I love Jesus but hate the church" is swift for destruction
C. Scripture's witness on love for the people of God
Galatians 6 — do good to all, especially those of the household of faith
1 John 2:10 — whoever hates his brother walks in darkness and does not know where he is going
How we treat the people of God will be weighed in the balance when we meet our Judge
II. The Lord Judges How We Treat the Works of God
A. Belshazzar knew and could not plead ignorance
Daniel rehearses Nebuchadnezzar's humbling in Daniel 4 — his madness, his restoration, and his confession of God's sovereignty (Daniel 4:34-35)
Daniel 5:22 — "you have not humbled your heart, though you knew all this"
Belshazzar commits blasphemy with full knowledge of what God has revealed
B. The natural man cannot receive the works of God
Israel saw the ten plagues and the parting of the sea, yet made a golden calf and grumbled for Egypt — knowledge alone does not produce submission
1 Corinthians 2:14 — the natural person cannot accept the things of the Spirit; they are folly to him
Romans 8:7 — the mind set on the flesh is hostile to God and cannot submit to his law
Luke 16:31 — Abraham's word to the rich man: if they do not hear Moses and the Prophets, neither will they be convinced even if someone rises from the dead
C. Application and consolation
To profess Christ's resurrection while refusing his lordship is to be no different from wicked Belshazzar
Luke 11:13 — the Father gives the Holy Spirit to those who ask; pray that intellectual knowledge would become internal transformation
The answer is not self-improvement but prayer to the Father for the Holy Spirit, submitting to Christ as Lord and Master
III. The Lord Judges How We Treat the Hand of God
A. The hand of God is both the source of life and the hand of judgment
Daniel 5:23 — "the God in whose hand is your breath and whose are all your ways you have not honored"
Daniel 5:24 — from his presence the hand was sent and the writing was inscribed; the one who gives life is the one who judges
The very hand that forms us is the hand that holds the gavel
B. Three passages that together leave humanity without excuse
Genesis 2 — God forms man from dust and breathes life into him
Psalm 139:13 — "you formed my inward parts; you knitted me together in my mother's womb"
Acts 17:28 — "in him we live and move and have our being"
These three passages alone demand absolute and total obedience and allegiance to God
C. The monstrous nature of sin seen against the Creator-creature distinction
God sustains his image bearers in existence; they use that existence to deny his existence
We walk through life as though existence is owed to us — no different from Belshazzar
D. No defense stands before the court of a holy God
"I'm not as bad as Belshazzar," or "my good deeds outweigh my bad" — none of these will work
Romans 3 — none does good, no, not one
David Dickson (1662) at his deathbed: "I have taken all my good deeds and all my bad deeds and cast them together in a heap before the Lord and have fled from them both to Jesus Christ. And in him I have sweet peace."
E. The gospel call
Christ lay naked before the wrath of God so that we would be clothed in nothing more than his righteousness
Count all things rubbish — good deeds and bad — for the sake of having Christ (Philippians 3)
Be justified before a holy God because of the righteousness of Christ imputed to your account
Come to the table of the righteous King in faith
32 min
February 01Arrogance
Scripture: James 4:13-17
Order of Service
Call to Worship — Revelation 1:5-6
Hymn — We Come to You (#288)
Prayer of Invocation
Heidelberg Catechism — Lord's Day 40 (Questions 105–107)
Psalm — Psalm 79b (#79b)
Pastoral Prayer
Sermon
Hymn — What God Ordains Is Right (#231)
Benediction — 2 Corinthians 13:14
Sermon Title: The Dangers of Arrogance
Scripture: James 4:13-17
I. Arrogance Toward Profit
A. The historical and commercial context of James's audience
Jewish Christians were heavily active in trade cities throughout the Mediterranean world
The bustling market culture mirrors modern affluent Western society
B. James does not condemn wealth or industry, but the arrogant craving for profit
The misquoted saying: it is not "money is the root of all evil" but 1 Timothy 6:10 — "the love of money is a root of all kinds of evil"
The craving manifests in idolizing the wealthy, living vicariously through them, fantasizing about luxury, and even pretending to be rich
C. Heavenly-mindedness produces earthly good
C.S. Lewis: Christians who did most for the present world were those who thought most of the next
The Reformers promoted hard work and profit-making so that more could be given to the poor and the church
The goal is godly success — being salt and light in a fallen world, not earthly-minded to the point of heavenly uselessness
II. Arrogance Toward Time
A. Life is a mist — a puff of smoke dissipated by the wind or sun (James 4:14)
This theme runs throughout Old Testament wisdom literature
Job 7:7-9: "Remember that my life is a breath… as the cloud fades and vanishes"
Psalm 39:4-6: David acknowledges the fleeting measure of his days in a posture of humility
B. Both Job and David speak of life's brevity from a position of humility, not arrogance
The challenge is calling successful, comfortable people to see their lives the same way
The answer is found in James 4:15: "If the Lord wills, we will live and do this or that"
Both life itself and the ability to act are conditioned by the sovereign will of God
C. The contrast between the arrogant and the humble perspective on time
The arrogant think yearly (James 4:13) — assuming tomorrow and next year are guaranteed
The humble think daily — each day is a gift from God
Matthew 6:34: "Do not be anxious about tomorrow, for tomorrow will be anxious for itself"
Matthew 6:11: Jesus teaches the disciples to pray for daily bread — a daily, dependent perspective
Humble success comes by recognizing that every breath and every action is conditioned by God's sovereign will, producing gratitude in success and praise even in failure
III. Arrogance Toward Obedience
A. The hidden will vs. the revealed will of God
Anxiety arises when we fixate on what God has not revealed (Deuteronomy 29:29)
Our duty is to obey the revealed will of God — the rule of life and faith in Scripture
B. Sins of omission defined (James 4:17)
Sins of commission: doing what God forbids
Sins of omission: failing to do what God commands
James may be reminding his readers of what they already know, or declaring that ignorance is no longer an excuse now that he has spoken
C. Sins of omission are sneaky and often excused by forgetfulness
Blatant transgression strikes the conscience more immediately
Forgetfulness is commonly used as a legitimate excuse — but forgetfulness is not the same as ignorance
We are responsible to know, remember, and hold close the will of God
D. Matthew 25 — Christ's judgment on the wicked centers on sins of omission
The refrain is not "when you committed murder or adultery" but "when you did not feed, clothe, or care"
Their response: "When did we not do that?" — Christ's answer: "Exactly. You did nothing."
Like the parable of the man who buried his one talent — not a violent man, but called to account for doing nothing
E. The ten commandments are not merely sins of commission
The Pharisees made this mistake — adding extra-biblical laws to ensure the negative commands were kept, while ignoring the positive obligations
The strong Hebrew negative before eight of the ten commandments implies a positive obligation on the other side
Jesus exposes this: Matthew 9:13 — "Go and learn what this means: I desire mercy and not sacrifice"
Examples of the positive duty embedded in each negative command:
Don't commit adultery → love the wife of your youth
Don't steal → give abundantly
Don't covet → be content and praise God for daily bread
Don't murder → love people, care for people, embrace life
F. Pharisaism — a purely "do not" religion — leads directly to arrogance
If righteousness is defined only by what I do not do, then no one can tell me what I ought to do
Self-constructed standards produce self-righteousness and arrogance
Christianity is not a list of things not to do — it is denying the flesh and positively putting on Christ in love for God and neighbor
Christ himself — equal with God — dined with tax collectors and sinners, befriended fishermen, and committed not one sin of omission; he loved his own all the way to death
We are called to the same: love God with all your heart, mind, soul, and strength, and love your neighbor as yourself
29 min
January 25The Handwriting on the Wall — Divine Judgment and the Preservation of Gods People
Scripture: Daniel 5:1-12
Order of Service
Hymn — Praise to the Lord, the Almighty
Call to Worship — Psalm 103:1-5
Prayer of Invocation
Confession of Faith — Luther's Small Catechism
Scripture Reading — Luke 4:1-15
Hymn — A Mighty Fortress Is Our God
Pastoral Prayer
Offering
Prayer of Preparation
Hymn — God Moves in a Mysterious Way
Sermon
Prayer of Application
Hymn — Lord, Thou Hast Searched Me
Benediction
Gloria Patri
Sermon Title: The Handwriting on the Wall — Divine Judgment and the Preservation of God's People
Scripture: Daniel 5:1-12
I. Exposition of the Text
A. Historical and political context
Belshazzar reigns as co-regent with his father Nabonidus, who has departed to the desert region of Tema
This co-regency explains why Belshazzar offers the interpreter the position of "third ruler" (Daniel 5:7) — Nabonidus is first, Belshazzar second
Events occur near 539 BC, at the very end of the Babylonian Empire, approximately 25 years after Nebuchadnezzar's reign ended (~562 BC)
The term "father" applied to Nebuchadnezzar in verse 11 was a common ancient usage for grandfather or great-grandfather
B. The drunken pagan feast (Daniel 5:1-4)
Large public feasts with thousands were common displays of royal power in the ancient Near East
Belshazzar commands the sacred vessels taken from the Jerusalem temple by Nebuchadnezzar (cf. Daniel 1) to be brought out for drinking
The vessels, originally placed in the temple of Marduk, are now used in a drunken pagan religious festival
Drink offerings were likely being made to Babylonian gods for past and future military defense — even as Persia closed in on the city walls
The historian Herodotus records that Cyrus diverted the Euphrates River through a canal, allowing Persian forces to enter Babylon while the Babylonians feasted and danced
C. The appearance of the hand (Daniel 5:5-6)
The Aramaic word for "plaster" is literally chalk — consistent with archaeological evidence of bright chalk-like palace walls in Babylon, ideal for visible writing
The writing appears opposite the lampstand, dramatically illuminated
Belshazzar experiences mental and physical terror: color changed, thoughts alarmed, limbs gave way, knees knocked together — language often used for a conscience that has been pricked and burdened
Language echoes Nahum 2:10 — "Hearts melt and knees tremble; anguish is in all loins; all faces grow pale"
D. The failure of the wise men (Daniel 5:7-9)
Belshazzar summons enchanters, Chaldeans, and astrologers — no surprise to readers of chapters 1–4 that they fail
Possible reasons the wise men cannot read the writing: the text may be jumbled or written without vowels; more likely it is simply hidden from them and requires divine revelation
Belshazzar's color changes a second time — his worldly advisors have failed him completely
E. The queen mother introduces Daniel (Daniel 5:10-12)
The queen mother had free access to the throne — consistent with the significant influence of queen mothers in ancient Near Eastern royal courts
She remembers Daniel from the days of Nebuchadnezzar, indicating she had been present through his reign
She describes Daniel as having "the spirit of the holy gods" and an excellent spirit, knowledge, and understanding to interpret dreams, explain riddles, and solve problems
This sets up the remainder of Daniel 5 to be addressed the following week
F. The genre of the passage
Within the broader genre of historical narrative, this passage functions as a kind of horror genre — a haunting encounter with the divine
Scripture elsewhere conveys this "uncanny" quality of God's presence: Genesis 1:2 (Spirit hovering over darkness and void); the women at the empty tomb who are afraid; the medium of Endor (1 Samuel 28)
The church today has largely lost music and aesthetic forms that convey the haunting holiness of the triune God
II. Application: Do Not Mess with God's Stuff
A. The narrative of Daniel begins and ends the same way
Daniel 1 opens with Nebuchadnezzar taking the temple vessels and placing them in Marduk's temple
Daniel 5 brings the story full circle — a pagan king again misuses the things consecrated to God, and this is the chief reason judgment falls
B. The danger of over-spiritualizing or under-valuing the material world
Two equal and opposite errors: asceticism (deny the material to get closer to God) and licentiousness (indulge the material because only the spirit matters) — paralleling ancient Stoics and Epicureans
God is not only the God of heaven but also the God of earth — he binds heavenly spiritual realities to earthly things: atonement conveyed in bread and wine, the Spirit's work in baptismal water
That which God specially places his name and covenant promise upon is to be treated as sacred and used properly
This principle extends beyond the sacraments to all of creation — corrupting creation does not remove it from God's sovereign ownership; it still belongs to him
III. Application: Always Place God First
A. The pattern of Daniel being a last resort is repeated across Daniel 2, 4, and 5
Nebuchadnezzar and Belshazzar alike first exhaust enchanters, magicians, and wise men before turning to Daniel
Belshazzar apparently does not even know who Daniel is — remarkable given all Daniel accomplished under Nebuchadnezzar
Such is the pattern of the fallen world: God and his revelation are used as a last-ditch effort when all else fails
B. Belshazzar's color changes twice — before and after the wise men fail
Initial shock gives way to hope when he summons his court; when they fail, the haunting returns
Worldly crutches will always eventually fail; when they do, the living God becomes a haunting and horrifying reality
The example of Judas: placing wealth first, and when it failed him, being haunted by God with nowhere left to flee but darkness (Matthew 27:3-5)
C. The call to put Christ first before it is too late
Put the means of grace — word, sacrament, prayer — at the center of life always
Find refuge now in Christ and know the smiling light of a loving and redeeming Savior rather than the haunting dark reality of a holy God in judgment
IV. Application: The Preservation of God's People
A. The persistence of Daniel's Hebrew name throughout the narrative
Nebuchadnezzar renamed Daniel "Belteshazzar" (meaning "may Baal protect you," referring to Marduk) to assert Babylonian authority and systematically erase the memory of the Hebrew people and Yahweh
Shadrach: "command of Aku" (Babylonian moon god); Meshach: "who is what Aku is?"; Abednego: "servant of Nebo" (Babylonian god of wisdom)
Yet the name Daniel — meaning "my God is judge" — never disappears from the text; even the queen mother uses it in verse 11
B. The name Daniel as literary and theological device
God owns Daniel even as pagan kings seek to suppress and rename him
Pagan kings cannot usurp God's people; the kingdom of God, embodied in the people of God, endures through every empire
C. The indestructibility of the church across the kingdoms of this world
The kingdoms of this world come and go; the people of God continue forever
Revelation 3:12 — Jesus promises the persecuted church in Philadelphia: "The one who conquers, I will make him a pillar in the temple of my God... I will write on him the name of my God"
Belshazzar's offer of third-ruler status is darkly ironic — that very day his kingdom would be destroyed; this is the call of Augustine's "city of man"
We are not called to make a name for ourselves in the kingdom of man but to humbly receive the new name given to us through the name above all names, King Jesus
Even in the midst of chains and suffering, the people of God continue to the end and will have the last laugh
35 min
January 18Pride, Humiliation, and the Restoration of a Kingdom
Scripture: Daniel 4:28-37
Order of Service
Call to Worship — Psalm 100
Hymn — All People That on Earth Do Dwell
Prayer of Invocation
Confession of Sin — adapted from Psalm 51
Assurance of Pardon — Psalm 51:17
Scripture Reading — Luke 3:10-22
Hymn — Hail to the Lord's Anointed
Pastoral Prayer
Offering
Hymn — All to Jesus I Surrender
Sermon
Prayer of Application
Hymn — Join All the Glorious Names
Benediction — 2 Corinthians 13:14
Doxology
Sermon Title: Pride, Humiliation, and the Restoration of a Kingdom
Scripture: Daniel 4:28-37
I. The Humiliation of a King
A. The word of the Lord against Nebuchadnezzar comes to pass (Daniel 4:28-33)
Nebuchadnezzar walks on his roof, boasting: "Is not this great Babylon, which I have built by my mighty power?" (Daniel 4:30)
Immediately the kingdom is stripped from him and he is driven from among men, eating grass like an ox
His appearance becomes like an animal — hair like eagle's feathers, nails like bird's claws
B. Proverbs 16:18 — "Pride goes before destruction, and a haughty spirit before a fall"
Nebuchadnezzar is a near-perfect illustration of this proverb
Adam's fall is the original; Nebuchadnezzar's fall is a close second
C. The theological connection: to refuse humble submission to God is to become like an animal
Nebuchadnezzar held dominion to the ends of the earth (Daniel 4:22); in pride he becomes subject to beasts
Parallel with Adam: given dominion over all creatures, yet in pride he becomes subject to a serpent
The man possessed by Legion in Mark 5 illustrates how a life in rebellion to God produces animal-like degradation
Darwinian thought trains us to see ourselves as no different from animals; Nebuchadnezzar's story exposes where that leads
D. True human dignity is found in obedience and submission to the Lord God
Nebuchadnezzar's insanity was a lesson on where true dignity resides
Extra-biblical Babylonian records corroborate a period when Nebuchadnezzar was removed from the throne
II. The Exaltation of the King
A. Nebuchadnezzar lifts his eyes to heaven and his reason returns (Daniel 4:34-35)
A step-by-step causal relationship: looking to heaven → reason restored → blessing of the Most High
Correlates with Daniel 4:26 — he will live like an animal "until he knows that Heaven rules"
Pride and sin suppress transcendent truth within fallen man; empiricism alone cannot provide a foundation for life
B. Nebuchadnezzar proclaims the absolute sovereignty of God
"His dominion is an everlasting dominion … all the inhabitants of the earth are accounted as nothing" (Daniel 4:34-35)
None can stay his hand or say to him, "What have you done?"
C. Nebuchadnezzar's prior theology: transcendence without holiness
The gods of Babylon (chief: Marduk) were grand replicas of their worshippers and kings
Nebuchadnezzar now encounters holy transcendence — a God whose will is not bound by or manipulated by mankind
D. Absolute sovereignty does not contradict justice (Daniel 4:37)
"All his works are right and all his ways are just"
God's sovereign free will is always in accord with his righteousness, justice, and truth
What humanity cannot understand of God's hidden will may be left in confidence that whatever he has done is perfectly just
E. Humanity's full potential is to glorify and enjoy the sovereign Lord
Verse 30 vs. verses 34-35: two contradictory answers to "reaching full potential"
By worldly standards, Nebuchadnezzar had reached humanity's full potential; outside of God, the greatest accomplishments of man make one no more than a beast
Through humbling, Nebuchadnezzar realized that humanity's full potential is to glorify the sovereign Lord of heaven and enjoy him forever
The great equalizer among mankind is our image-bearing quality — rich or poor, accomplished or not, we all reach our full potential when we praise and extol the sovereign Lord
In Christ Jesus — Jew and Gentile, slave and free, male and female — we together reach our shared full potential as we glorify the King of Heaven (Galatians 3:28)
III. The Restoration of a Kingdom
A. Nebuchadnezzar's kingdom, majesty, and splendor are restored — with even more greatness added (Daniel 4:36)
B. The U-shaped trajectory of the passage
Self-exalted pride at the top → humbled by the Lord → extols the true King → restored to the top with greater glory
Parallels Job: humbled, given a lesson in God's sovereignty, then restored with a double portion
C. Jesus' teaching: those who exalt themselves will be humbled; those who humble themselves will be exalted
Daniel 4 uniquely presents both realities in one person and one chapter
Nebuchadnezzar's self-exaltation leads to humiliation; his humiliation leads to even greater exaltation — now received from the Lord rather than grasped in pride
Adam's pattern contrasted: he received dominion but grasped equality with God in pride
D. The U-shaped trajectory finds its fulfillment in Jesus Christ
Christ did not need humbling by God, but humbled himself, counting equality with God not a thing to be grasped, even to the point of death on a cross
Therefore he is now highly exalted in the heavenly places (Philippians 2:8-9)
All who trust in Christ are invited into this same U-shaped life as his disciples
E. Mark 10:29-31 — those who leave all for Christ's sake and the gospel's will receive a hundredfold now and eternal life in the age to come; many who are first will be last and the last first
F. Proverbs 3:9-10 — honor the Lord with your wealth and firstfruits; your barns will be filled with plenty
Give away all for Christ and receive in eternity the riches of his treasures in the age to come
Pride comes before the fall; humility comes before the eternal riches of Christ's kingdom
33 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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