New Covenant OPC Sermon Podcast

"""How the wise dies just like the fool!”In this sobering passage, Solomon considers whether wisdom—so highly prized by the world—can provide lasting meaning in life. He concedes that wisdom is better than folly, just as light is better than darkness. Yet both the wise and the foolish face the same end: death. Both are forgotten in time. So what lasting advantage is there to even the best-ordered life lived “under the sun”?This message explores Solomon's reflections on the futility of human wisdom when divorced from the fear of the Lord. Drawing connections with Genesis 3 and the effects of the Fall, we see that all human striving—whether in pleasure or prudence—is subject to the curse of vanity.But there is a wisdom that transcends this world: the wisdom that begins with the fear of God and finds its fulfillment in Christ. He is the Wisdom of God, the One who gives eternal life to all who trust in Him.Sermon Text: Ecclesiastes 2:12–17Theme: Worldly wisdom cannot escape the vanity of death.Key Verse: “What happens to the fool will happen to me also. Why then have I been so very wise?” (Ecclesiastes 2:15)

"How is it that God often blesses us even through means that are unwise, sinful, or seemingly foolish? In this message, we explore Jacob's strange and morally murky path to prosperity while serving Laban. This passage shows us that God works through sinful means to accomplish His holy ends.Jacob's peculiar breeding practices, Laban's deception, and the ongoing competition between the two men create a chaotic backdrop—but behind it all stands the sovereign grace of God. Jacob's wealth does not come from his own wisdom or skill. In fact, his methods are laughable by any standard. And yet, God blesses him anyway—not because of Jacob, but in spite of him.In this sermon, we consider:

"In this sermon, we examine Solomon's sobering reflections on his pursuit of pleasure. With more power, wealth, and wisdom than any before him, Solomon conducted a thorough and honest experiment: Can meaning be found in laughter, luxury, wealth, work, or worldly delights? His conclusion is striking and clear—all is vanity and a striving after the wind.Solomon's wisdom is not theoretical. He pursued every pleasure under the sun and found it all empty. This is a message deeply relevant to a culture drowning in materialism and entertainment. The pursuit of worldly pleasure, even to its fullest extent, cannot satisfy the soul. But there is hope: true and lasting joy is found not in the gifts, but in the Giver—in God himself.

"This sermon explores the deeply flawed origin story of the twelve tribes of Israel. Rather than a tale of noble founders, Scripture records a story of jealousy, rivalry, polygamy, and spiritual blindness. And yet—through it all—God is at work.As Jacob's household spirals into dysfunction, God opens barren wombs, humbles hearts, and advances His promises. He brings life and blessing not because of human merit, but in spite of human sin. It is through Leah, the unloved wife, that the line of Judah—and ultimately the Messiah—will come.In this message, we consider:

"In this sermon on Ecclesiastes 1:12–18, we explore the sobering conclusion of Solomon, the wisest man who ever lived: even the pursuit of wisdom, apart from God, is vanity. Though many today still believe that knowledge, reason, or philosophy can solve the world's deepest problems, Solomon exposes this as a “grasping for the wind.”

"In this powerful passage, Jacob—the one who deceived his father and brother—is now himself deceived by Laban. But behind the earthly injustice is the divine hand of providence and justice. God's perfect justice brings Jacob face to face with his own sin, as the deceiver becomes the deceived.This sermon explores:

"In this sermon, we explore the sobering message of Ecclesiastes 1:1–11, where Solomon proclaims: “Vanity of vanities, all is vanity.” Why does life feel so futile? Why do all things seem to pass without lasting significance? Solomon tells us the reason: death makes all things under the sun meaningless when considered apart from God.We consider:The deep human longing for meaning.The failure of atheism and existentialism to provide that meaning.How the fleeting nature of life and inevitable reality of death prove the vanity of all things “under the sun.”The weariness of life as a result of the fall (Genesis 3) and the curse of death.Why even the pursuit of “newness” or remembrance cannot solve the problem of meaning.Ultimately, Solomon's goal is not despair but direction: to drive us to the only source of true and lasting meaning—God Himself. The book ends not with nihilism, but with a call: “Fear God and keep His commandments, for this is man's all.” (Eccl. 12:13)

"In this rich and typological passage, we see Jacob arriving in exile and meeting Rachel at a well—a meeting that mirrors other “bride-at-the-well” narratives in Scripture and ultimately points forward to Christ.Jacob, though exiled due to his own sin and fleeing for his life, arrives at a well and feeds the flock—doing what others could not. He becomes a picture of the bridegroom who cares for the sheep, a type of Christ who comes to His bride in the wilderness, provides water for His people, and woos them to Himself.In this sermon, we explore:

"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.