Northpointe PCA Sermons

By Northpointe Presbyterian ChurchReligion & Spirituality Christianity

Northpointe PCA Sermons episodes

January 18The Danger of Judging and Slandering One Another
Scripture: James 4:11-12
Order of Service
Call to Worship — 1 Timothy 1:15-17
Hymn — Immortal, Invisible, God Only Wise (#224)
Prayer of Invocation
Confession of Faith — Heidelberg Catechism, Lord's Day 39, Q&A 104
Hymn — Father, Long Before Creation (#242)
Pastoral Prayer
Sermon
Hymn — Christ Is Coming (#390)
Benediction — Hebrews 13:20-21
Sermon Title: The Danger of Judging and Slandering One Another
Scripture: James 4:11-12
I. Introduction: The Power of Words in the Community of Believers
A. James throughout his letter is concerned with the fruit of genuine faith, including how believers use their tongues
B. In James 3:1-12, James described the powerful danger of the tongue — like a spark igniting a great fire, like a rudder steering a great ship
C. In James 3:13–4:10, James addressed the prideful posturing of our hearts toward others and before God
D. Now in James 4:11-12, James draws these threads together — the tongue and prideful hearts — showing the personal side of the powerful tongue in relationships
E. The core command: Do not slander one another
F. Proverbs 12:18 — Rash words are like sword thrusts, but the tongue of the wise brings healing
G. Matthew Henry: speaking evil against another is speaking anything that may hurt or injure another
H. Two dangers arise when we slander a brother or sister:
The danger of placing ourselves over the law
The danger of placing ourselves in the place of God
II. First Danger: Do Not Slander Because of the Danger of Placing Yourself Over the Law
A. James makes an unexpected move — rather than simply appealing to kindness, he connects sinful speech directly to our relationship with the law
B. The specific law James has in mind is the ninth commandment: do not bear false witness against your neighbor
Westminster Larger Catechism Q&A 145 extensively works out the applications of the ninth commandment, showing how much our words matter
C. More broadly, James has in view the whole second table of the law — how we love one another
D. The royal law, referenced earlier in James 2:8, drawn from Leviticus 19 and summarized by Jesus in the Gospels: You shall love your neighbor as yourself
E. The portrait of love in 1 Corinthians 13 includes what we ought or ought not to do with our tongues — love does not boast, is not arrogant or rude, rejoices with the truth
F. James, as the brother of Jesus, wrote with personal memory of one who never spoke an ill word against anyone — the perfect elder brother and example
G. When we break the commandment to love by slandering a brother or sister, we effectively declare the law is not binding on us — we stand in judgment over the law rather than under it
Like consciously exceeding a speed limit — declaring that law is not really for me
This echoes the sin in the garden, where Adam and Eve placed their own will above God's command
H. Calvin: all the deeds and words of men ought to be regulated by God's law, but we are quick to throw off its restraints and regulate ourselves by our own rules
I. When we break one commandment, we have broken all — James has already established this
J. Not only do we harm our brother or sister — we also slander the very law of God before the eyes of others
There is always a corporate consequence to public sin
Unaddressed sin spreads — this is part of why church discipline aims at protecting the purity of the church
III. Second Danger: Do Not Slander Because of the Danger of Placing Yourself in the Place of God
A. James 4:12 — There is only one lawgiver and judge, he who is able to save and to destroy
B. Isaiah 33:22 — The LORD is our judge; the LORD is our lawgiver; the LORD is our king
C. The law and the Lawgiver cannot be separated — the holy law flows from and perfectly reflects the holy God; to stand in judgment over the law is to presume to stand in the place of God
D. God's exclusive authority to save and destroy is echoed throughout Scripture:
Deuteronomy 32:39 — See now that I am he, and there is no God besides me. I kill and I make alive
1 Samuel 2:6 — Hannah's prayer: The LORD kills and brings to life
Matthew 10:28 — Fear him who can destroy both soul and body
E. Only God has the right to judge the thoughts, intentions, and actions of men
F. Calvin: we are by nature hypocrites, fondly exalting ourselves by defaming others; there is a disease innate in human nature that everyone would have all others live according to his own will or fancy
G. The closing rhetorical question of James 4:12 — But who are you to judge your neighbor? — strikes at the heart of presumptuous pride
IV. A Brief Word on Judgment Among Christians
A. Matthew 7:1 — Judge not, that you be not judged — is often misused as a conversation-stopper against any correction
B. Jesus was not condemning all judgment, but the kind that leaves us blind to the log in our own eye
C. Scripture elsewhere commands Christians to exercise judgment within the church
1 Corinthians 5 — Paul asks, Is it not those inside the church whom you are to judge?
Church discipline requires that some judgment be made among Christians for the good of the church
D. The judgment condemned in James 4:11-12 is of a sinful kind — full of presumptuous pride, assuming we know another's motives with sinful intent throughout
V. Gospel Application: Christ the Perfect Brother and Our Hope
A. Jesus warns that on the day of judgment, people will give account for every careless word they speak — both humbling and sobering
B. This should drive us to Christ, not despair
C. Jesus, the perfect elder brother whom James knew personally, never spoke an evil word against anyone — not his parents, not his siblings, not any person
D. On the cross, Jesus took upon himself our slander, our speaking evil, our careless words
E. With confidence, let us look to Christ knowing that the sin of our tongues has been placed upon him
F. By the help of the Spirit, let us strive to honor the command of James 4:11-12 — taking care of our words, not speaking evil against one another, trusting in the finished work of Christ
33 min
January 11The Sovereign Over All Things
Scripture: Daniel 4:1-27
Order of Service
Call to Worship — Psalm 19:1, 14
Hymn — Glorify Thy Name
Prayer of Invocation
Confession of Faith — Heidelberg Catechism, Question 1
Scripture Reading — Luke 3:1-9
Hymn — Teach Me, O Lord, Your Way of Truth
Pastoral Prayer
Offering
Prayer of Preparation
Sermon
Hymn — All Glory, Laud, and Honor
Benediction
Doxology
Sermon Title: The Disruptive, Disturbing, and Merciful Nature of God's Sovereign Rule
Scripture: Daniel 4:1-27
I. The Disruptive Nature of God's Sovereign Rule
A. Nebuchadnezzar's dream interrupts his ease and prosperity (Daniel 4:4)
He is the great tree — his greatness has grown to reach heaven and his dominion to the ends of the earth (Daniel 4:22)
Babylon was a uniquely impressive empire; Nebuchadnezzar built a luxurious palace with hanging gardens, one of the seven wonders of the ancient world
The cosmic tree imagery — rooted in ancient Near Eastern mythology, including Babylonian myths about Marduk and the Meshu tree binding heaven and earth — makes the vision's threat all the more jarring
B. The stark contrast is what terrifies: from a great tree reaching heaven to a mere stump; from ease in a palace to eating grass like an ox
C. We live in a culture that trains us to see ourselves as the center of the universe — an age of entitlement
James 4:13-15 — "You do not know what tomorrow will bring… you are a mist that appears for a little time and then vanishes"
C. S. Lewis in The Screwtape Letters notes how the enemy exploits our sense of ownership over our time; in reality, every moment is a gift from the sovereign Lord
D. The proper response to recognizing God's sovereignty over time: practicing righteousness, breaking off sin, showing mercy to the oppressed (Daniel 4:27)
2 Peter 3:9 — God grants time because he does not wish for any to perish, but that all might reach repentance
Time is sovereignly given so that we might live for the King, not for ourselves
II. The Disturbing Nature of God's Sovereign Rule
A. Daniel is dismayed and alarmed by the vision (Daniel 4:19)
Despite Nebuchadnezzar's cruelty — threatening the wise men in chapter 2, throwing Shadrach, Meshach, and Abednego into the fire in chapter 3, ravaging Israel and destroying the temple — Daniel shows compassion for him
There is a mutual tenderness: Nebuchadnezzar notices Daniel's distress and reassures him
B. The neglected doctrine of hell
Hell is one of the most neglected topics in the church today; softening or ignoring it produces less urgent gospel proclamation and a lax attitude toward repentance
Jesus Christ, the greatest preacher who ever lived, spoke more about hell than about heaven
At the cross, Christ tasted hell out of compassion for those destined for it — "Father, forgive them, for they know not what they do" (Luke 23:34)
Christian Pilgrim in Pilgrim's Progress urgently pleads with townspeople to flee the wrath to come because he has seen the city of destruction
C. Application: flee the wrath to come and hide yourself in the one who has tasted it for you
Matthew 24:37-39 — As in the days of Noah, people will be at ease and unaware when the Son of Man comes
The title "Son of Man" points back to Daniel 7 and to the stone cut without human hands in Daniel 2 that crushes all earthly kingdoms
III. The Merciful Nature of God's Sovereign Rule
A. Daniel closes his interpretation with a call to repentance and an offer of mercy (Daniel 4:27)
A common Old Testament pattern: God threatens judgment through a prophet, but offers to delay or avert it upon repentance
Most famous example: Jonah and the king of Nineveh — "Yet forty days, and the Lord will overthrow the city"; the king repents and God relents
Jeremiah 18:7-8 — "If that nation… turns from its evil, I will relent of the disaster that I intended to do to it"
B. The surprising grace offered to wicked Nebuchadnezzar
We expect severe judgment — and yet mercy is offered, which may even anger us as it angered Jonah
If God can offer mercy to Nebuchadnezzar, he can offer mercy to you — his hand of mercy is open; he does not want you to die in your sin
C. Jonathan Edwards's sermon Sinners in the Hands of an Angry God (Enfield, Connecticut) illustrates this pattern
The Rev. Stephen Williams recorded the congregation's piercing cries of conviction followed by cheerful countenances after receiving the comfort of the gospel
The very real threat of God's holy judgment leads to the very real free offer of grace and mercy in Christ — this is one of the most gracious sermons ever delivered
Application: never leave your knees in prayer feeling guilty and condemned; you are a justified sinner in Christ — prayer is to be left with the assurance of God's forgiveness and pardon
D. Two objects of God's mercy in this passage
Nebuchadnezzar himself
The oppressed within Babylon whom Nebuchadnezzar is crushing
E. The contrast between Nebuchadnezzar's kingship and God's kingship
Nebuchadnezzar is at ease in his palace, aloof from his people (Daniel 4:4)
The sovereign Lord is not aloof — his omniscient eye is on the afflicted whom earthly rulers do not see
Psalm 9:9 — "The Lord is a stronghold for the oppressed, a stronghold in times of trouble"
F. Mount Moriah — the God who sees and provides (Genesis 22)
After the angel stays Abraham's hand and God provides the ram as a substitute for Isaac, Abraham names the place "The Lord will provide" (Moriah)
The name can also be rendered "the Lord who sees" — and strong geographical evidence places Golgotha on that very mountain
The cross is the seal of Moriah: God sees us in our affliction, guilt, and despondency, and provides in Christ
He sees us not in accord with his wrath, but — when he looks at us through Christ — in accord with his mercy and grace
35 min
January 11Christ the Head Feeds His Body
Scripture: James 4:11
Order of Service
Call to Worship — Psalm 150:1-6
Hymn — Doxology
Prayer of Invocation
Scripture Reading — 1 Corinthians 12:27-31
Sermon
Prayer
Hymn — All Hail the Power of Jesus' Name
Statement on the Office of Elder
Ordination Vows
Laying on of Hands and Prayer
Declaration of Ordination and Installation
Charge to the Elders
Charge to the Congregation
Hymn — The Church's One Foundation
Benediction — Numbers 6:24-26
Sermon Title: Christ the Head Feeds His Body
Scripture: 1 Corinthians 12:27-31
I. Christ the Head Feeds His Body Through His Word
A. The body of Christ metaphor: Christ is the head who serves and nourishes the body
Colossians 1 and Ephesians 5 — Christ is head of the church as husband is head of wife
Ephesians 5:25-28 — headship means sacrificial service; Christ gave himself to sanctify and nourish his bride
The word "head" was used in the ancient world for the source of a river — Christ is the fountain of every blessing
B. Corporate worship is primarily us coming to be served by Christ the head, not merely us serving him
John 13:8 — "If I do not wash you, you have no share in me"
We must sit and receive the food, washing, and service of our Master before we can serve him
The Lord's Supper: Christ at the head of the table serving his people bread and wine
C. The ranked gifts in 1 Corinthians 12:28 — apostles, prophets, teachers — are all word-ministry gifts
The remaining gifts (miracles, healing, tongues, etc.) are not afterthoughts but serve the proclamation of the word
Sinclair Ferguson: "The ministry of God's revelatory word is central to the use of all other gifts. It stabilizes and nourishes them."
Ephesians 2:20 — the church is built on the foundation of apostles and prophets, with Christ Jesus as the cornerstone
D. The "higher gifts" of 1 Corinthians 12:31 and 1 Corinthians 14:5 are those that make the word of God crystal clear to the people
Nehemiah's example: Ezra reading the law while Levites gave understanding to the people
Acts 8 — Philip and the Ethiopian eunuch: understanding the word brings rejoicing
II. Christ the Head Feeds His Body Through His Ordained Officers
A. The ranked gifts in 1 Corinthians 12 are not merely gifts but offices within the church
1 Timothy 3 and Titus 1 — the offices of apostle and prophet give way to elder and deacon in the ongoing church
B. Acts 14:19-23 — Paul's apostolic work is not complete until he appoints elders in every church
Paul stoned in Lystra, thought dead, rises and boldly proclaims Christ — a bolster to the disciples' faith
Paul does not leave relying on inspiration alone; he appoints elders and commits them to the Lord
C. Titus 1:5 — "Appoint elders in every town as I directed you"
The concept of order (shalom) — harmony and unity pleasing to God — is brought about through ordained elders
Tonight's ordination is God's means of feeding his flock through elders he calls as under-shepherds
III. Christ the Head Feeds His Body Through His Members
A. 1 Corinthians 12:27 — "You are the body of Christ and individually members of it"
The Corinthian problem: divisions over spiritual gifts, especially tongues (listed last in verse 30)
No one belongs to a sub-group (young adults, parents, elderly); all are individually members of the one body
B. The questions of 1 Corinthians 12:29-30 expose how the Corinthians had abandoned the body by elevating gifts only a few possessed
Gifts are for building up the body, not the individual
C. The "still more excellent way" of 1 Corinthians 12:31 flows seamlessly into 1 Corinthians 13 — the way of love (agape)
Agape is a duty-bound, covenantal, selfless, humble, committed love — not based on feelings or natural affinity
It is Christ's love, who laid down his life for enemies
The negative power of unity: Genesis 11:6 — Babel demonstrates that unity of purpose, even bent on pride, is powerful
Pentecost reverses Babel: unity now bent on Christ, who counted equality with God not a thing to be grasped — cross-bearing love rather than crown-grasping pride
This Spirit-wrought, Christ-like love among members is more powerful than Babel because it flows from the head, the Son of God
D. Summary: Christ feeds his church through his word, through his elders, and through individual members selflessly giving themselves for one another
30 min
January 04New Year, Already New You
Scripture: 2 Corinthians 5:14-17
Order of Service
Prelude
Call to Worship — Psalm 97:1-2, 12
Hymn — Come, Christians, Join to Sing
Prayer of Invocation
Prayer of Confession
Assurance of Pardon — 2 Corinthians 5:21
Scripture Reading — Ezekiel 37:1-14
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — All Glory Be to Christ
Sermon
The Lord's Supper
Hymn — When I Survey the Wondrous Cross (vv. 1–2)
Words of Institution — 1 Corinthians 11:23-26
Prayer
Distribution of Bread
Distribution of Cup
Hymn — When I Survey the Wondrous Cross (vv. 3–4)
Benediction — Numbers 6:24-26
Doxology
Sermon Title: Christ Makes You New
Scripture: 2 Corinthians 5:14-17
I. Your New Life and the Love of Christ
A. The love of Christ is the singular point of departure for understanding new life
Paul draws attention first to Christ's love for his people, not our love for him
Any love we have for Christ is secondary and responsive — first things first
B. God's particular love for his people is the ground of redemption
Deuteronomy 7:8 — it is because the Lord loves you that he redeemed you
Jeremiah 31:3 — I have loved you with an everlasting love
John 3:16 — God so loved the world that he gave his only Son
C. Christ's love is displayed most clearly in his death for his people
Romans 5:8 — while we were still sinners, Christ died for us
Galatians 2:20 — he loved me and gave himself for me
1 John 3:16 — by this we know love, that he laid down his life for us
1 John 4:10 — in this is love: he loved us and sent his Son as propitiation
D. The doctrine of penal substitutionary atonement
Penal — Christ bears the penalty, the holy wrath of God, in our place
Substitutionary — he died in the place of his people, bearing others' sins
Atoning — his death satisfies and does away with the penalty and consequences of sin
J. I. Packer: "The death of Christ actually put away the sins of all God's elect"
E. Because Christ died for all his people, all his people died with him (2 Corinthians 5:14)
His substitutionary death is not isolated from us — we were mystically united to him in it
Galatians 2:20 — I have been crucified with Christ
As we died with him, so we rose with him — his resurrection life is our resurrection life
See Romans 6:4-5, 11 — raised to walk in newness of life
F. Therefore: if anyone is in Christ, new creation (2 Corinthians 5:17)
Paul's pen shouts it — "new creation" stands alone, emphatic in the Greek
Like the vine and branches: all spiritual life flows from Christ into the believer
The old has passed away; the new has come — regardless of how you feel, if you believe, you already have new life
II. Your New Life and the Fruit of Christ
A. The goal of Christ's saving work: that those who live might no longer live for themselves, but for him (2 Corinthians 5:15)
Romans 6:4 — raised with Christ to walk in newness of life
B. Christ produces in the believer a new devotion and loyalty (2 Corinthians 5:14)
The word controls (or compels, Greek: synechō) means to hold together, to sustain — a personal force pressing upon someone
The love of Christ forcefully — though not against the redeemed will — presses us to live increasingly for his glory
Charles Hodge: "He only is a Christian who lives for Christ"
The old self, though dead in Christ, still whispers — we must meet its voice with the word of God
Application: For whom are you living? You cannot have Christ and keep your sinful self as your devotion
C. Christ produces in the believer a new mindset (2 Corinthians 5:16)
Paul before conversion regarded Christ and people only according to external appearances — Pharisaic criteria
On the Damascus road, God gave Paul new sight: he now saw Christ as the Son of God and people as those for whom Christ died
Believers are likewise given new eyes — no longer judging by mere externals
New mindset means fellowship with Christ and with his people; seeing them as Christ sees them
32 min
January 04The Heart Revealed by Its Fruit
Scripture: James 4:11
Order of Service
Prelude
Call to Worship — Isaiah 44:21-23
Hymn — We Praise You, O God, Our Redeemer, Creator (#247)
Prayer of Invocation
Heidelberg Catechism — Lord's Day 38 (Fourth Commandment)
Hymn — Father, Long Before Creation (#242)
Pastoral Prayer
Sermon
Hymn — Great Is Thy Faithfulness (#245)
Benediction — 1 Thessalonians 5:23-24
Sermon Title: The Heart Revealed by Its Fruit
Scripture: Luke 6:43-45
I. A Fruit That Reveals
A. The basic principle: a tree is known by its fruit (Luke 6:44)
Good fruit comes from a good tree; bad fruit from a bad tree
What is displayed informs us about the nature of its source
Character is revealed not by first impressions or isolated acts, but by the pattern of a life over time (Daryl Bock)
B. What constitutes good fruit?
Obedience to God's law, summarized in the Ten Commandments
Forgiveness and mercy toward others (connecting to the preceding context about removing the log from one's own eye)
Repentance — a sign of life and growth, not perfection
The fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23)
C. The standard of good fruit is God's measure of morality, not cultural norms or comparison to others
D. J.C. Ryle: when a person brings forth no fruit of the Spirit, it is evidence the Holy Spirit does not dwell in them — a call to self-examination
II. A Treasure That Produces
A. Every heart treasures something (Luke 6:45)
Thomas Chalmers: the heart cannot be left without an object — it must have something to lay hold of
We are made to love God above all else; sin does not stop our loving, but misdirects it toward wrong objects
B. What we treasure determines our conduct, our use of time and resources, and especially our speech
Verse 45: out of the abundance of the heart, the mouth speaks
How we speak about God reveals what we truly treasure
There is no neutral ground — the heart is always being shaped toward God or away from him
C. How do we treasure God?
We must see him for what he is truly worth — beholding him as revealed in Scripture
Behold Christ: the exact imprint of God's nature, the Word made flesh, the Lamb slain for sinners, risen and enthroned
We love him because he first loved us — he has made us his treasure
Thomas Chalmers, The Expulsive Power of a New Affection: you cannot stop loving a wrong thing by willpower alone; only a greater, worthier affection can displace it
III. Application: Examine the Heart, Not Merely the Performance
A. This passage is not meant to cause Christians to doubt their salvation, but to prompt reflection on their loves
B. Begin not with outward moral performance (which can lead to false assurance) but with examining the heart
Do you love Jesus as Savior? Lean into that love.
Ask God to make you like a tree planted by streams of living water
C. Lean into every opportunity to cultivate fruit — obedience, forgiveness, repentance, the fruit of the Spirit — putting on display what you truly treasure
29 min
December 28, 2025Approaching the New Years Battle with Confidence
Order of Service
Call to Worship — Psalm 107:1-3, 43
Hymn — All Praise to God Who Reigns Above
Prayer of Invocation
Apostles' Creed
Scripture Reading — Luke 2:39-52
Hymn — In Christ Alone
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — For All the Saints
Sermon
Hymn — All Hail the Power of Jesus' Name
Benediction — Numbers 6:24-26
Gloria Patri
Sermon Title: Approaching the New Year's Battle with Confidence
Scripture: Psalm 20
I. The Prayers of the People Before Battle
A. Psalm 20 marks the first shift in the Psalter from individual to corporate voice — the people of Israel praying for their king as he goes out to battle
Psalms 3–18 are largely first-person singular (David personally recognizing himself as the anointed king)
In Psalm 20, "we" language in verses 1–5 and 7–9 reflects Israel corporately recognizing David as their true king
B. The people's salvation is bound up in the success of their king
Verse 5: "May we shout for joy over your salvation and in the name of our God set up our banners"
The banner imagery recalls Numbers 2 (the twelve tribes in orderly array) and Song of Solomon 6:4, 10 (the bride as an awesome army with banners)
The people pray for a majestic, God-glorifying victory through the anointed king
C. Application: Pray earnestly for governing authorities
1 Timothy 2:1-2 — Paul uses unusually emphatic language urging prayer for kings and those in high positions, so that the church may live peaceful and quiet lives
William Tyndale, dying at the stake, prayed: "Lord, open the eyes of the king of England" — a prayer for the welfare of the church after him; God answered through Henry VIII bringing the Reformation to England
As we enter a new year of battle, prayer is the greatest weapon in the Christian's arsenal — wicked authorities cannot take away our access to the throne of grace through Christ
II. The Prayer of the King Before Battle
A. It was customary in Israel for the king to come to the temple or tabernacle to offer sacrifices and seek God's favor before battle
1 Samuel 14 — Saul offered an unlawful sacrifice and the kingdom was stripped from him
Numbers 14 — Israel tried to fight without the Lord's presence and was destroyed
Judges 16:20 — Samson "did not know that the Lord had left him" — one of the most haunting passages in Scripture
B. We are to pray not only for our leaders but that our leaders would be praying leaders
John Winthrop, first governor of Massachusetts Bay Colony, dedicated himself wholly to the service of God
Samuel Adams, upon the declaration of independence, declared sole allegiance to the sovereign who reigns in heaven
1 Timothy 2:4 — God desires all people, including those in high positions, to be saved and come to the knowledge of the truth
Governing authorities are often accomplished, confident, and driven — and therefore susceptible to prideful ambition; they need the church's prayers to be humbled before the true Sovereign
C. Christ as the greater King who goes into battle with the Father's favor
Jesus begins his public ministry with a battle — 40 days of temptation in the wilderness
Before that battle, Christ is baptized by John the Baptist (a Levite of priestly succession) and anointed by the Spirit; the Father declares: "This is my beloved Son, with whom I am well pleased"
John 16:32 — "I am not alone, for the Father is with me"
John Knox: "A man with God is always in the majority"
Our salvation depends entirely on the Lord's favor resting upon our King — and it does
III. The Prayer of the Priest Before Battle
A. In verse 6 there is a shift from "we" to "I" — most likely the high priest pronouncing blessing on the king
Numbers 6:24-26 — the Aaronic benediction: the Lord's name placed upon the people
The theme of the Lord's name runs throughout Psalm 20 (verses 1, 5, 7)
The high priest likely emerges from the temple precincts to declare to the gathered people that God's favor rests upon the king (verse 6)
The people respond in verses 7–8: "Some trust in chariots and some in horses, but we trust in the name of the Lord our God"
B. The blessing flows from the king's righteousness as he offers sacrifice
Psalm 18:20 — David praises God for dealing with him according to his righteousness
Psalm 19 — David praises God's law and asks to be conformed to it
This leads to the priestly declaration in Psalm 20:6 — "Now I know that the Lord saves his anointed"
The word "anointed" in Hebrew is Messiah — the crescendo points beyond David
C. David's offering leaves us wanting more — pointing to Christ
The burnt offering in verse 3 was a sacrifice pleading for forgiveness — David was simultaneously the anointed king and a sinner needing a substitute
John the Baptist declares "Behold the Lamb of God" before anointing Jesus — in Christ we have both the Lion of Judah and the unblemished priestly sacrifice
Christ is burnt by the holy wrath of a just God as the once-for-all offering; in his resurrection and ascension he sits at the right hand of the Father, interceding
We now say with the high priest of old: "Now I know that the Lord saves his anointed" — Messiah sits, rules, reigns, and intercedes at God's right hand
Reading Psalm 20 through the lens of Christ, we are guaranteed victory in whatever the new year brings — we are more than conquerors through Jesus Christ, the priest-king after the order of Melchizedek (Hebrews 7)
28 min
December 21, 2025Advent in Isaiah: The Glorious Stump
Scripture: Isaiah 11:1-10
Order of Service
Call to Worship — Psalm 24:7-10
Hymn — Lift Up Your Heads, Ye Mighty Gates
Prayer of Invocation
Confession of Sin (from Heinrich Bullinger)
Assurance of Pardon — Romans 4:4-5
Scripture Reading — Luke 2:22-38
Hymn — Let All Mortal Flesh Keep Silence
Pastoral Prayer
Offering
Prayer of Dedication
Hymn — Good Christian Men, Rejoice
Sermon
Hymn — As with Gladness Men of Old
Benediction — Numbers 6:24-26
Doxology
Sermon Title: Rest in the Fruitful Root from the Stump of Jesse
Scripture: Isaiah 11:1-10
I. Rest in the Qualifications of the Fruitful Root
A. The lineage of the fruitful root — Isaiah 11:1
Jesse was the father of King David, from the tribe of Judah
God's people did not need merely another son of David; they needed a better David — one who would bring lasting rest
Though the stump of Jesse appeared dried up, the shoot would come forth against all odds
Jesus Christ is the fulfillment: Son of David, Son of Jesse, Son of Adam, Son of God (per Luke's genealogy)
B. The endowment of the fruitful root — Isaiah 11:2
The Spirit of the Lord rests upon him — wisdom, understanding, counsel, might, knowledge, fear of the Lord
His endowment equips him to accomplish lasting peace: to glorify God and secure the welfare of his people
Jesus publicly claims this endowment reading from Isaiah 61:1-2 in the synagogue: "The Spirit of the Lord is upon me…"
He is the Wonderful Counselor (cf. Isaiah 9:6), whose spirit-filled qualifications make him the one source of rest for weary souls
II. Rest in the Rule of the Fruitful Root
A. The general character of his judgment — Isaiah 11:3
He does not judge by outward appearances — not by what his eyes see or ears hear
His judgment penetrates to the truth of all matters and all persons
"His judgment is according to truth" (Matthew Henry); righteousness is the belt of his waist — Isaiah 11:5
B. The application of his judgment toward two groups — Isaiah 11:4
The spiritually poor and meek (cf. Matthew 5:3-5): Christ judges them righteous; he knows their wounds, their shame, their struggle against indwelling sin
The wicked: condemned by the mere word of his mouth — no other weapon needed (cf. Revelation 19)
C. Application — his rule should humble and comfort
Humbles us: Christ is never fooled by outward shows of goodness; he sees the heart
Comforts us: He looks upon his redeemed and sees only his atoning blood and finished work — no condemnation for those in him
III. Rest in the World of the Fruitful Root
A. The picture of Eden restored — Isaiah 11:6-9
Wolf with lamb, leopard with goat, cow and bear together — a picture of universal peace and harmony
This is not utopia achieved by policy or human effort; it is the inbreaking of Eden restored through Christ alone
The cobra and the adder with a child recalls the serpent and the seed of the woman — signaling the curse undone (Genesis 3:15)
High water mark: "The earth shall be full of the knowledge of the Lord as the waters cover the sea" — Isaiah 11:9
Fulfilled in Revelation 21:3-4: God dwelling with his people, every tear wiped away, death and mourning no more
B. The signal for the peoples — Isaiah 11:10
The root of Jesse stands as a signal to all nations — Gentiles included
Christ now stands at the right hand of the Father as the resting place for his people
Believers are raised and seated with Christ in the heavenly places; the Father's pleasure in the Son is his pleasure in them
C. Rest enjoyed now and fulfilled later
Psalm 132:13-14: The Lord has chosen Zion — his resting place forever; the church is the dwelling place of Christ across the ages
The Lord's Day and the ordinary means of grace are a foretaste — a "pinhole of light" — of the full rest to come
Peace with God is objective and real now, even when not felt subjectively; no policy or human prince can deliver it
Your only hope for rest is the root from the stump of Jesse — find your rest in Jesus Christ
42 min
December 14, 2025The Heart of the Matter in Relational Conflict
Scripture: James 3:19
Order of Service
Call to Worship — Hebrews 10:19-25
Hymn — Arise, My Soul, Arise (#275)
Prayer of Invocation
Heidelberg Catechism — Lord's Day 37, Questions 101–102
Hymn of the Month — The Song of Zechariah (#294)
Pastoral Prayer
Scripture Reading — James 4:1-10
Sermon
Hymn — Thou Who Wast Rich Beyond All Splendor (#324)
Benediction — Numbers 6:24-26
Sermon Title: The Heart of the Matter in Relational Conflict
Scripture: James 4:1-10
I. The Root of Our Relational Conflicts
A. James diagnoses the heart as the source of conflict among believers
Conflict is traced throughout Scripture: Adam blaming Eve, Cain killing Abel, Miriam and Aaron against Moses, Saul against David, and the disciples arguing over greatness
The New Testament church, though beginning with an idyllic picture in Acts 2:44-46, quickly descended into jealousy and strife — as seen in 1 Corinthians 3 and Galatians 5:15
B. Sinful passions (Greek: hēdonē, the root of "hedonism") are at war within us — James 4:1
Both external conflict between members of the body and internal conflict within a person's own heart
The double-minded person (cf. James 4:8) may be at war within before ever fighting with another
C. Covetous desires lead to hatred and murder of the heart — James 4:2
Jesus teaches in the Sermon on the Mount that hatred in the heart precedes outward murder
Quarreling is a symptom; the root issue is the unaddressed condition of the heart
D. Selfish prayer reveals misdirected desire — James 4:3
God is not a blank check; he knows our real motives when we ask
Prayer offered in the midst of conflict, seeking only to win, is prayer offered wrongly
E. Friendship with the world is enmity with God — James 4:4
Feeding sinful desires reveals worldliness and spiritual adultery
One cannot serve both God and selfish ambition; cf. the impossibility of serving both God and money
II. The Remedy for Our Relational Conflicts
A. The remedy begins with the Lord's character — James 4:5
God breathed life into man — Genesis 2:7; he breathes new spiritual life into his people — Ezekiel 37
God is a jealous God who yearns for the singular devotion of his people; he will not share their hearts with the world
B. The remedy is the Lord's abounding grace — James 4:6
Quoting Proverbs 3:34: God opposes the proud but gives grace to the humble
Grace is not a reward for our humility; humility itself is a gift of grace wrought by God
The grace of the gospel, centered on Jesus, does not merely treat symptoms — it goes to the root of the heart's problem, breaking the power of reigning sin and freeing his people
C. The remedy comes through the Lord's exhortations — James 4:7-10
Seven to nine rapid exhortations, summarized as a call to repentance in response to grace
Submit to God — humble yourself under his authority; repentance flows first in the vertical relationship with God
Resist the devil — be aware of Satan's schemes; he stirred pride in the garden and continues to stoke conflict today; we fight with the full armor of God (Ephesians 6:10-17) and the word of God, the weapon Christ used against the devil in the wilderness
Draw near to God — only through Christ, who is the way, the truth, and the life (John 14:6); he who is heavy laden may come to Jesus and find rest (Matthew 11:28)
Cleanse your hands and purify your hearts — mourn and weep over sin; a true knowledge of our condition before the eternal, holy God leads to godly sorrow
Humble yourselves before the Lord and he will exalt you — James 4:10; there is no need to jostle with neighbors for honor or status; boasting belongs only in Christ (cf. Galatians 6:14)
D. Our relationship with our fellow man flows from our relationship with God
Christ is the living example of humility — he who was rich became poor (2 Corinthians 8:9)
Grace received from God produces humility toward brothers and sisters in Christ
This is the fruit of faith lived out in our relationships — walking humbly before God and neighbor
34 min
December 14, 2025Advent in Isaiah: The Sign of Immanuel
Scripture: Isaiah 7:1-17
Order of Service
Announcements
Call to Worship — Psalm 98:1-4
Hymn — Joy to the World
Prayer of Invocation
Confession of Faith — Heidelberg Catechism, Questions 29–30
Scripture Reading — Luke 2:8-21
Hymn — Hark! The Herald Angels Sing
Pastoral Prayer
Offering
Prayer
Hymn — O Come, O Come, Emmanuel
Sermon
Hymn — O Come, All Ye Faithful
Benediction
Doxology
Sermon Title: Emmanuel — Sign of Power, Preservation, and Presence
Scripture: Isaiah 7:1-17
I. Emmanuel Is a Sign of the Power of God for His People
A. The historical context: King Ahaz faces a crisis of power
After the kingdom split under Rehoboam, Judah (south) and Israel/Ephraim (north) became separate kingdoms — the division referenced in Isaiah 7:17 as "the day that Ephraim departed from Judah"
Israel (Ephraim) allied with Syria (Aram) to resist Assyria, and when Judah refused to join, Israel and Syria turned against Judah (Isaiah 7:1-6)
Ahaz devised a strategic plan to ally with Assyria rather than trust in God
B. God's call to Ahaz: fear the Lord alone, not the nations
Isaiah 7:9 — "If you are not firm in faith, you will not be firm at all"
God offers Ahaz a sign as deep as Sheol and as high as heaven to demonstrate his power (Isaiah 7:10-11)
C. Application: Whatever enemy assails God's people, the incarnation is God's proof of his all-sufficient power
Paul calls the gospel "the power of God unto salvation" — Emmanuel is that power made visible
The virgin birth is God's declaration: "I am all you need"
II. Emmanuel Is a Sign of the Preservation of God for His People
A. The singular and plural "you" in Isaiah 7 is key to interpretation
Singular "you" in verses 10, 16, and 17 addresses Ahaz specifically — judgment falls on him for rejecting the sign
Ahaz becomes a vassal puppet to Tiglath-Pileser of Assyria, as recounted in 2 Chronicles 28
The Davidic kingdom deteriorates from Ahaz onward — eventually Jerusalem falls to Babylon in 586 BC
B. God's covenant with David (2 Samuel 7) appeared in serious jeopardy
By the time of Christ's birth, an Edomite (Herod) sits on the throne as a Roman vassal — not even of Israelite descent
Yet into this situation, the son of David, Emmanuel, is born — fulfilling the covenant promise
C. The virgin birth is the ultimate sign of God's preserving faithfulness
Parallel to Genesis 15 — Abraham doubted the promise, and God gave him a sign: "Look toward the heavens, if you can number the stars — so shall your offspring be"
Genesis 15:6 — "Abraham believed God, and he counted it to him as righteousness"
Application: In days of dejection, God points his people to Emmanuel — proof that he is for us and will preserve us to the end (the perseverance of the saints is better called the preservation of God for his people)
III. Emmanuel Is a Sign of the Presence of God with His People
A. The "Emmanuel Principle" runs throughout redemptive history: "I will be your God and you shall be my people and I will dwell in the midst of you"
Pre-fall: God walks and talks with Adam and Eve in the garden
Wilderness: pillar of cloud by day and pillar of fire by night
Tabernacle, then the permanent Temple
The incarnation: God descends not in cloud or fire or stone, but in a child born of woman
Trajectory: garden → cloud/fire → tabernacle → temple → baby in the manger → our hearts by the Spirit
B. The curds and honey detail (Isaiah 7:15, 7:22) identifies Emmanuel with the afflicted remnant
Isaiah 7:22 — the only time these two Hebrew words appear together; it describes the small, devastated remnant left after Assyrian devastation
The plural "you" in verses 13–14 shows the sign is for the people suffering under Ahaz's unfaithfulness, not for Ahaz himself
Emmanuel eats curds and honey with the remnant — he identifies with the afflicted people
C. The sign points to a faithful Davidic king — the opposite of Ahaz
2 Chronicles 28:27 — the people refused to bury Ahaz in the tombs of the kings, a sign of divine judgment
Born of a virgin by the Spirit — not born after Adam, not born in sin — Emmanuel is the perfect, faithful king who can lead his people to eternal victory
D. Jesus fulfills the Emmanuel principle by coming to the spiritually destitute
Matthew 23:13 and Matthew 23:4 — the scribes and Pharisees shut the kingdom of heaven and lay heavy burdens on the people, just as Ahaz's unfaithfulness brought devastation on the remnant
Jesus comes not for the righteous but for sinners — he "eats curds and honey" with tax collectors, prostitutes, and sinners; he welcomes little children
Application: Emmanuel's presence is for the spiritually poor, those who hunger for righteousness, those who know they need a physician — you need only one guide: Jesus Christ
30 min
December 07, 2025Biblical Wisdom
Scripture: James 3:13–18
Order of Service
Call to Worship — Psalm 150
Hymn — Sing Hallelujah, Praise the Lord (#150)
Prayer of Invocation
Catechism Reading — Heidelberg Catechism, Lord's Day 36 (Questions 99–100)
Hymn — Blessed Be the God of Israel (#294)
Pastoral Prayer
Scripture Reading — James 3:13–18
Sermon
Hymn — Gracious Spirit, Dwell with Me (#400)
Benediction — 2 Corinthians 13:14
Sermon Title: Biblical Wisdom
Scripture: James 3:13–18
I. The Humility of Wisdom
A. James describes wisdom as flowing from "the meekness of wisdom" (James 3:13) — a disposition of the heart, not a skill of the mind.
B. True wisdom is vertical, not horizontal — it begins with standing before God, not comparing ourselves to others.
Proverbs 1:7 — "The fear of the Lord is the beginning of wisdom."
James 1:5 — James calls the church to ask God for wisdom, much as Solomon did.
C. The parable of the Pharisee and the tax collector illustrates the contrast: the Pharisee compares himself to others and concludes he is righteous; the tax collector looks only to God and goes away justified.
D. Earthly wisdom is like the Dunning-Krueger effect — we overestimate our knowledge precisely because we lack the awareness to see our own ignorance; this is what our boasting looks like to the all-wise Christ.
E. Wherever we are, there is always One wiser and holier present — the Lord Jesus Christ, who is gentle and lowly, yet omniscient.
II. The Fruit of Wisdom
A. James's consistent refrain throughout the letter: don't tell me — show me.
James 2 — "Show me your faith."
James 3 — "Show me your wisdom."
B. The false fruit of worldly wisdom (James 3:16): jealousy and selfish ambition produce disorder and every vile practice — this is selfish wisdom.
C. The true fruit of heavenly wisdom (James 3:17–18): pure, peaceable, gentle, open to reason, full of mercy and good fruits, impartial, and sincere — this is selfless wisdom.
James uses alliteration in the Greek: four adjectives beginning with the same letter, then two more that begin with another — a mnemonic device echoing the wisdom literature of the Old Testament (e.g., acrostic psalms, the rhythms of Proverbs).
"Open to reason" (easily persuaded) means a willing deference to others where no unalterable theological or moral principle is at stake — the judgment of charity (Douglas Moo).
"Impartial" carries a political sense: nonbiased, not playing partisan games.
"Sincere" means genuine, without pretense — from the heart.
D. The culminating fruit: "a harvest of righteousness is sown in peace by those who make peace" (James 3:18).
This is an active peace — not carelessness or indifference, but positive moral conduct in accord with God's word.
Romans 12:18 — "If possible, so far as it depends on you, live peaceably with all."
Peace for peace's sake (a "John Lennon peace") requires surrendering doctrine and biblical ethics — that is not James's peace.
True peace comes through active engagement in the communicable attributes of God: righteousness, holiness, love, gentleness.
III. The Source of Wisdom
A. James contrasts wisdom "from above" (James 3:17) with the wisdom of this world (James 3:15), which is earthly, unspiritual, and demonic.
B. Earthly wisdom — drawn from Paul's use in 1 Corinthians 15 — is that which is transitory, impermanent, and imperfect; it is trendy, constantly shifting with the times.
James 1:17 — "Every good and perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change." Wisdom is as eternal and perfect as the immutable God from whom it flows.
C. Unspiritual (lit. "soulish") wisdom is shallow — it remains on the surface and has no care for the soul, only for votes, money, and power. Heavenly wisdom cares for the eternal soul of every image-bearer.
D. Demonic wisdom likely points back to Genesis 3: the serpent dangles the carrot of godlike wisdom, appealing to selfish ambition, and the result is exactly what James describes — disorder, chaos, and strife.
E. The ultimate source of heavenly wisdom is the triune God.
1 Corinthians 12:12–13 — One body, many members, baptized by one Spirit; unity reflects the oneness of the Godhead.
The Father gives all good gifts; the Son is the means; the Spirit imparts wisdom — and the visible display of this heavenly wisdom is the unity and peace of the body of Christ.
True peace and unity are not found in conferences, gurus, or political leaders — they are found in God himself, imparting his wisdom through the Son and by the Spirit.
F. Application from Pilgrim's Progress: Mr. Worldly Wiseman (from the town of Carnal Policy) offers a counterfeit wisdom — self-justification, moralism, self-attainment. All wisdom not from above has "self" as its first word.
It is Evangelist who redirects Christian back to the narrow path — to the Wicket Gate, and to the cross.
Paul calls the cross "the wisdom of God" (1 Corinthians 1): what the world thought was defeat was in fact the very doorway to heaven and the victory of our great King.
True and lasting wisdom — and therefore true and lasting peace — is found only at the cross of Christ.
32 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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