New Covenant OPC Sermon Podcast

"What are we to make of a book that opens with the bold claim, ""All is vanity""?In this sermon, we begin our journey through the book of Ecclesiastes by considering its opening words and the man who spoke them: Solomon, son of David, king in Jerusalem. Though often misunderstood as a work of pessimism or contradiction, Ecclesiastes is a deeply theological reflection on life “under the sun”—a life disconnected from God.Historically attributed to Solomon, this book represents the reflections of a man who had everything—wisdom, wealth, power, pleasure—and yet found it all empty apart from God. By exploring the historical context and internal evidence for Solomonic authorship, we find that Ecclesiastes is not a contradiction to the wisdom of Proverbs but its necessary complement. It is the mature confession of one who once wandered and came to see the futility of life without God.This message is especially relevant for our modern age, where the pursuit of success, beauty, knowledge, and pleasure often takes center stage. But the Preacher tells us, as does Christ himself through these inspired words: Only in God is there true meaning.

Guest sermon from Brian Tsui.

In this final sermon on the book of Revelation, we hear the concluding appeal of Christ Himself: “Behold, I am coming quickly.” This message, found in Revelation 22, is not merely a closing remark—it is a climactic exhortation that brings together all the themes of the book and presses them upon the heart of the Church.

In Genesis 28:10-22 Jacob has a vision of a ladder whose top reaches to heaven. It is a vision of heaven itself and shows that God is gracious to Jacob despite his sins. The question that hangs over entire narrative is whether or not God will be the God of Jacob. Here we get the beginning of the answer: yes, by His grace.

In this sermon, we continue our journey through the closing vision of the book of Revelation—a breathtaking depiction of the New Jerusalem, the bride adorned for her husband. Building on Old Testament promises from Ezekiel, Isaiah, and elsewhere, John shows us a city not merely constructed of gold and jewels, but built upon the redeemed people of God.

In Genesis 26:34-35; 27:46-28:9 we see the contrast between Esau's marriages and Jacob's pursuit of a wife. We learn that Christians are only to marry "in the Lord."

As we near the conclusion of the Book of Revelation, we arrive at one of the most glorious promises in all of Scripture—the vision of the new heavens and the new earth. In this week's sermon on Revelation 21:1–8, we are given a glimpse of consummated salvation—the glorious fulfillment of all that God has promised to His people.

In Genesis 27:27-29 we see the blessing given to Jacob. Though this blessing was attained through sinful means, ultimately it will be used to advance the holy purposes of God. In these verses it is prophesied that Christ will have a universal reign over all people, that this will be the means by which the blessing of the nations comes, that He will be exalted above all the people of God, and that the entire world will be divided on the question of whether or not one blesses Christ.

Guest sermon from elder Ben Walters.

Guest sermon from elder Ben Walters.

Guest sermon from Mr. Frank Wang.

Guest sermon from Mr. Frank Wang.

Revelation 20:7-15 we see the defeat of Satan and the great white throne judgment. Ultimately, there is no opposition to Christ that can succeed and on last day Satan himself will be thrown into lake of fire along with everyone whose name is not found in book of life. God's judgment will be perfectly just, giving to each one according to his works. Therefore, exhortation is clear: flee to Christ that you might be saved.

In Genesis 27:1-45 Jacob deceives his father and steals Esau's blessing. Everyone in this narrative seems to be sinning constantly, except God, who overrules all sin to His own holy and gracious ends.

Revelation 20:4-6 is one of the most controversial passages in the Bible. What does the millennium refer to? In this sermon, Pastor Grasso defends the amillennial position but also highlights the pastoral concerns of the passage. If the "first resurrection" refers to entrance into heaven upon death, the point is that ultimately death is pathway to life for the Christian, for he will be with Christ. This precious truth is meant to give strength to the weak and comfort for the oppressed in the midst of a weary life since our light and momentary afflictions are preparing an eternal weight of glory.

In Genesis 26:12-33 Isaac faces conflict in the Promised Land. Though he has received the blessings of his father Abraham he still suffers in this life. What are we to think about this? God tells him twice in this chapter that He is with Isaac, and this is something we are to remember as well: God is with us when we suffer.

In Revelation 20:1-3 Satan is bound for a thousand years. What does this refer to? Who does the binding? What does it mean that Satan is bound? Pastor Grasso addresses these questions, as well as others, in this sermon. Ultimately, it is the binding of Satan, accomplished by Christ, that sets the stage for the ingathering of the nations, which has been happening since Pentecost.

In Genesis 26:6-11 we see that Isaac has not only inherited his father's blessings but also his father's sins. This is a sobering warning to all of us. There is a generational nature to sin just as there is a generational nature to blessings. Let us, therefore, strive to live holy lives.

In Revelation 19:11-21 we see a picture of the last day. What will happen? Though many parts of the book of Revelation are difficult to interpret, the basic message here is clear: Christ will return and defeat His enemies. Every enemy will be defeated. What should you do then? Endure suffering faithfully if a Christian. Turn to Christ if you are not.

In Genesis 26:1-5 we see that Isaac inherits the blessings of his father. What we see established in the book of Genesis is that God's promises are often generational. This ought to inform our prayers and our work as parents. May God grant that our children would call upon God according to His grace, that He would be their God as well as ours.

In Revelation 19:9-10 we see John falling down before an angel; however, he is told to get off the ground because the angel is merely a servant like John. It is the testimony of Jesus, not angels or Mary or the saints, that is the spirit of prophecy.

In Genesis 25:27-34 Esau famously sells his birthright to Jacob, who shows himself to be one who connives for the sake of personal gain. Neither character is worthy of God's grace, but in the end Jacob will receive it. How does this work? Why does Jacob receive grace? It is not because he is worthy, since then grace would not be grace.

In Revelation 19:1-10 we see the two ends of two different women: Babylon and Jerusalem. The one is the great harlot who is judged on the last day. The other is Jerusalem, the bride of Christ, who enters into the wedding of the lamb. Such is the end point of all history, the point to which everything is moving. May it be that God would grant you to be part of that pure woman, made holy through the blood of Christ.

In Genesis 25:19-26 the Jacob narrative begins. At the beginning of each story about a patriarch in Genesis we see some form of revelation from God that governs our understanding of the whole. What is the basic message of the Jacob narrative? Salvation is by grace alone according to God's inscrutable predestination.

In Revelation 18:9-24 we read predominantly of the lamentation for Babylon. Those who loved the world and the luxurious, sensuous living it offered, lament that she has fallen. The elect, however, rejoice, for the fall of Babylon means their vindication. How would you respond to the fall of all the institutions that promote living for the pleasures of this world? Would you lament or rejoice? The answer to this question reveals the basic allegiance of your heart.

In Genesis 24:1-67 Abraham sends out his servant to find a wife for Isaac. There are a number of practical things we can learn from this about how to look for a spouse biblically. Pastor Grasso explains what these are along with the importance of pursuing a spouse in a godly way. Ultimately, the church is greatly helped when it is filled with godly couples starting families.

In Revelation 18:1-8 we read of the fall of Babylon. The message for the people of God is clear: come out of her. This is the call that always goes out in the gospel: Babylon, associated with all kinds of worldliness, will be destroyed. Those who are wise will flee to Christ for refuge.

In Genesis 24:1-67 Abraham sends his servant out to find a wife for Isaac. He is not to look for a wife for Isaac from Canaan but from Abraham's family. This story is significant in the overall narrative of Genesis because Genesis as a whole focuses on a particular lineage which ultimately culminates in the Messiah. In order for this lineage to continue, Isaac needs a wife. The servant runs into Rebekah at a well, beginning a theme that we see a number of times in the OT, ultimately culminating in Christ himself meeting the Samaritan woman at the well in John 4.

In Acts 2:14-41, in the first Apostolic sermon on the day of Pentecost, Peter proclaims the glory of Christ's Kingdom in connection with His resurrection from the dead. Through union with Christ, every believer triumphs with Christ, being seated with Him in the heavenly places, overcoming their sins in this life, and reigning with Christ in the world to come having overcome death itself in victory. Such is the hope of the gospel, and such is Christ's victory as King in His resurrection from the dead.

In Matthew 27:27-54 Christ is put to death. Everything in the narrative is ironic as Christ is mocked and humiliated for being the "King of the Jews." In reality, however, all that happens to Him, even in His death, proves His Kingship. Christ is the King who reigns from the cross.

In Revelation 17:1-18 Pastor Grasso explains the significance of Babylon, the great harlot, who rides on the beast. Babylon stands for the religious arm that persecutes the people of God in connection with the state. Surprisingly, in the end the beast will cast off this alliance and claim all power for itself in the person of the antichrist. Evil always ends up fighting against itself, and this will be true in the end as well.

In Genesis 23:1-20; 25:7-11 we read of Abraham purchasing a piece of land for a burial for Sarah. Then he himself dies and is buried in this place. This is significant because this is the only piece of land in Canaan that Abraham ever owned even though God had promised to give him the land. When, then, will Abraham receive what was promised? In the resurrection.

In Revelation 17:1-18 Pastor Grasso explains the significance of the beast on which Babylon rides. The beast and Babylon have an alliance in the fight against the people of God, which will be abandoned in the end. With the description of the beast in Revelation 17, we are introduced to the concept of a final antichrist who will arise to make war on the saints before the last day.

In Genesis 22:20-24; 25:1-6, 12-18 there are a number of genealogies recorded. Many see genealogies and skip them thinking they are unimportant. The genealogies of Genesis have a theological purpose. Here we see that the genealogies highlight the surprising ways the promises of God are fulfilled which points to their greater fulfillment in Christ.

In Revelation 16:1-21 the bowls of God's wrath are poured out. In this final expression of the judgment of God the dragon, beast, and false prophet, the counterfeit Trinity, are overthrown. As was prophesied throughout the OT, there will be one last final battle where the enemies of God's people are put down once and for all. Such is the significance of the battle of Armageddon.

In Genesis 22:1-19, and particularly verses 15-19, we see the confirmation of the climactic promise made to Abraham: the blessing of the nations. Here at the end of the Abrahamic narrative, at the climactic point of the climactic narrative we are told that the nations will be blessed, but with one new addition: it will be in Abraham's singular seed that this will happen. This singular seed is Christ, the Savior of the world, in whom all the nations of the earth are blessed.

In Revelation 16:1-21 we read of the record of the bowls of God's judgment. What do these bowls signify? Pastor Grasso explains their connection to the trumpets and the way in which these bowls point to the final judgment.

In Genesis 22:1-19 God tests Abraham by telling him to sacrifice his own son as a burnt offering. When the Angel of the LORD stops Abraham at the last moment, the story does not end. Abraham then sees a ram caught in a thicket and recognizes that God has provided a substitute for his son. The ram as a substitute for Isaac provides a fundamental principle for atonement, namely, that it is substitutionary. This is the same thing that we see with the fulfillment of that to which the binding of Isaac points: the death of Christ.

In Revelation 15:1-8 those who conquer the beast learn to sing the Song of Moses and the Song of the Lamb. These are those who will be blessed on the last day despite their sufferings in this life. In contrast, those who bowl the knee to the world, who in this sense submit to the beast, will face the judgment of the bowls.

In Genesis 22:1-19 we come to the great climax of the Abrahamic narrative. God tests Abraham by telling him to sacrifice the child of promise. How does Abraham respond? In faith. Abraham's faith entails obedience of the most difficult kind, but Abraham's faith also entails hope in the resurrection. This is because all the promises of God for Abraham are related to Isaac. Therefore, Isaac must die because he is required for sacrifice, but he must live because of the promises. How do these things go together? The resurrection from the dead.

In Revelation 14:14-20 the final judgment is described under the figure of two harvests: a wheat harvest and a grape harvest. The first emphasizes the division of the world into two groups at the end of the age. The second emphasizes God's wrath against the ungodly. Though many teach that God being love means there is no place for wrath, the Bible here teaches something different: God is furious with sin and especially those who reject the gospel.

In Genesis 21:22-34 Abraham makes a covenant with Abimelech. Though Abraham had disastrously lied about Sarah being his wife to Abimelech, now we see that God is able to turn this to good as Abimelech sees through the incident that God is with Abraham and defends him. It is by this that Abraham is able to dwell in the land peacefully, even though he is unable to acquire it.

In Revelation 14:6-13 we see an element of the gospel that is often overlooked: judgment. This seems counter-intuitive but judgment is actually an element of the gospel. This message is meant to encourage the saints to remain steadfast in the midst of all difficulties so that that final day of judgment might be a day of vindication for them, rather than a day of destruction.

In Genesis 21:8-21 we encounter problems in Abraham's family once again. Though Isaac is born, this causes tension with Hagar and Ishmael. Ishmael persecutes Isaac and the result is that both Hagar and Ishmael are cast out. God, however, shows mercy to both of them in the wilderness, foreshadowing the inclusion of the Gentiles through Christ.

In Revelation 14:1-5 we see the opposite of the mark of the beast. Whereas many will receive the mark of the beast in order to receive advantages in this life, those who receive the seal of God, with God's name written on their foreheads, will receive advantages in the life to come. This is what happens to the 144,000, a figure for all the elect. They are blessed in the presence of God singing praises to the lamb who is enthroned on Zion.

In Genesis 21:1-7 Isaac is born. God is faithful to all of His promises. The entire Abrahamic narrative turns on the birth of Isaac, and here, with the birth of Isaac, God shows that all of His promises will come to pass.

In Revelation 13:11-18 the second beast arises to persecute the church. One expression of this beast is the cultural forces at work today which seek to bring glory to Leftism, an expression of the first beast, and to make it costly to be a Christian in society. We must be aware of such opposition and remain firm in the faith, recognizing that it will cost us something to be faithful.

In Genesis 20:1-18 Abraham sins in the same way he did in chapter 12. Rather than protect his wife, he lies by calling her his sister, which leads to her being taken by Abimelech to become his wife. This sin is all the worse because Sarah is about to give birth to Isaac, the promised seed. Abraham's actions, therefore, appear to jeopardize the promises of God. God, however, is merciful to Abraham and, as He did in Egypt, defends Sarah even when Abraham fails. All of this shows that God will always keep His promises. Isaac will be born as promised.

In Revelation 13:11-18 a second beast arises. Whereas the first beast is a counterfeit Christ, the second is a counterfeit Spirit. This beast seeks to bring glory to the first beast by promoting image worship. The connection to image worship and the emphasis on a counterfeit form of Christianity make it clear that Roman Catholicism, Eastern Orthodoxy, and any other group that follows the decisions of the Second Council of Nicaea are expressions of this second beast. Notes: The historical overview of the Second Council of Nicaea was taken predominantly from Philip Schaff's History of the Christian Church, volume 4, sections 101-103. The arguments for discontinuity of the canons of Second Nicaea with the early church depend on Gavin Ortlund's very helpful video. For a fuller argumentation on this point, see his video here: https://www.youtube.com/watch?v=_ytYX4dXpRo&t=1897s

In Genesis 21:22-34 Abraham makes a covenant with Abimelech. Though Abraham had disastrously lied about Sarah being his wife to Abimelech, now we see that God is able to turn this to good as Abimelech sees through the incident that God is with Abraham and defends him. It is by this that Abraham is able to dwell in the land peacefully, even though he is unable to acquire it.

Fasting is not done much today, and because of this, it is not always properly understood. Many think that the purpose of fasting is to chasten the appetites of the body so as to make us less likely to indulge in sin. This, however, is a form of asceticism condemned by Paul in Colossians 2:20-23. It is of no value in stopping the indulgence of the flesh. The true purpose of fasting is actually to humble ourselves before God in order to call out to Him in prayer.