Luke 7 tells the story of Jesus meeting a funeral procession outside the town of Nain. A widow has lost her only son, and the whole town is caught up in mourning. But Jesus sees her, has compassion on her, speaks to her sorrow, touches the bier, and commands the dead young man to arise. The funeral becomes a celebration because Jesus, the Lord of life, has gotten in the way. This sermon reminds us that Jesus sees the grieving, raises the spiritually dead, and turns religious obligation into joyful worship and witness.

Tonight we explore the Parable of the Prodigal Son and his brother to address two distinct audiences: those who have rebelled against God and those who rely on religious self-righteousness. I contend that both the younger son's wild rebellion and the elder son's bitter obedience lead to separation from the Father if not met with genuine repentance and humility. Central to the message is the character of God, who actively seeks out the lost and eagerly welcomes them back with unconditional grace rather than condemnation. I share my personal testimony of realizing that outward religious performance without a true relationship with Christ is equally dangerous as open sin. Ultimately, the sermon calls listeners to recognize their need for God's mercy and to respond by coming to themselves and returning to the Father who is waiting with open arms.

In "The Sons of God, Part One," Pastor Robert McNutt of New Covenant Church opens Romans 8:12-17, insisting that the little word "for" in verse 14 ties this new section to the chapter's governing theme: the absolute certainty of the believer's final, complete salvation. Tracing the argument from Romans 5 through 8, he shows that Romans 8 is fundamentally about assurance rather than sanctification, and that Paul frames that assurance in terms of divine sonship. Only those led by the Spirit of God are sons of God, which refutes any notion of the universal fatherhood of God; McNutt marshals John 8:44, John 1:12, John 17, and John 3:16-36 to prove that men are by nature children of wrath and children of the devil until they receive Christ. Rejecting the idea of two tiers of Christians, he argues from Galatians 4 that "sons" and "children" are interchangeable, differing only in a believer's appreciation of his position, not in his relationship. He then centers the doctrine of adoption: an irreversible legal act by which the immutable God takes sinners into His family, so that the forgiven and justified sinner is also adopted, born again, and united to Christ as a fellow heir. Illustrating with the picture of a judge who steps down from the bench to bring the pardoned home, with his own Aunt Mildred, and with the prodigal son of Luke 15, McNutt presses hearers to grasp that assurance and glorification flow from knowing whose they are, and closes by calling the lost to repent and receive Christ and become children of God.

This sermon explores the Parable of the Prodigal Son to challenge believers on their attitude toward those who have strayed from the faith. The central message emphasizes that restoring a prodigal requires the believer to remain steadfast in faith, maintain consistent moral standards, and actively look for the return of the lost. It highlights the necessity of compassion and genuine forgiveness, urging the congregation to overlook past failures rather than enabling continued separation. The preacher warns against the spiritual danger of self-righteousness, illustrated by the older brother, which can hinder one's own relationship with God. Ultimately, the text calls for a heart posture that mirrors the Father's joy in repentance while rejecting bitterness or judgment.

The sermon explores the proper exercise of Christian liberty, emphasizing that freedom in Christ is not for self-indulgence but for serving others and advancing the gospel. It addresses how believers should conduct themselves before both saved individuals and the lost, urging a lifestyle where actions and speech consistently reflect Jesus Christ. The preacher warns against causing weaker Christians to stumble by prioritizing humility and charity over personal rights or knowledge. Through scriptural analysis, the message highlights that true liberty involves sacrificing personal preferences to build up others and avoid hindering their faith. Ultimately, the sermon calls for a selfless approach to Christian living that glorifies God and effectively witnesses to those without Christ.

The sermon explores the identity of Jesus Christ as the Good Shepherd through an exposition of John chapter 10. It highlights five Old Testament figures who prefigure Christ's shepherding role and contrasts Him with false leaders. The central message emphasises that Jesus seeks out lost sinners, saves them through His sacrificial death on the cross, and calls them by name to enter through Him as the only door to salvation. The preacher stresses the deity of Christ and the necessity of personal faith in hearing and following His voice. Eternal security is presented as a promise for those who belong to Him.

Unforgiveness is one of the most quietly destructive forces in a person's life. The story of Jephthah and the Ephraimites in Judges 12 reveals what happens when pride goes unchecked and forgiveness is withheld across an entire nation. Israel lost its humility, its unity, and its godly leadership, all because no one was willing to back down. Jesus modeled the opposite on the cross, extending forgiveness in the most unforgivable situation imaginable. If He could do that, we are called to do the same. Forgiveness is not saying what happened was okay. It is releasing your grip on the wound so God can work freely in your life again.

Christian comforts do not make believers passive and placid, but rather stir them to lively hope and therefore a hopeful life. We need to know, then, the comforts we have after death. Some come immediately, both for those who fall asleep in Jesus, and for those who remain. Some come eventually and ultimately, when Christ returns, and all his people are glorified together with him. All come substantially, being real, personal, and certain. The alternatives are dreadful to consider, and give us every reason to offer Christ to the lost, and for the lost to come to Christ for hope now and eternally.

The sermon explores the profound nature of the New Covenant, emphasizing that knowing God is a miraculous work of divine grace rather than human effort. Drawing primarily from Hebrews 8 and John 6, it explains how the effectual call and regeneration enable sinners to move from spiritual death to a relational knowledge of Christ. This saving knowledge is defined not as intellectual assent but as an intimate, personal union with God that crushes pride and fosters humility. The preacher contrasts this divine initiative with the rebellion of the world, highlighting that salvation belongs entirely to God's sovereign mercy. Ultimately, believers are called to respond with awe for God's glory and pity for the lost, sharing the gospel as vessels of His grace.