New Covenant OPC Sermon Podcast

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.

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 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 Revelation 13:1-10 a beast rises from the sea to persecute the people of God. What is this beast? We recognize that it is associated both with a counterfeit form of Christianity and with the persecution of the people of God through temporal power. The Catholic Church during the time of the Reformation was clearly an expression of this beast as is all forms of Leftism today.

In Genesis 19:30-38 is a strange passage for several reasons. First, the passage is about things which naturally make us uncomfortable: Lot has an incestuous relationship with his daughters that causes the ancestors of the Moabites and Ammonites to be born. Second, this is the last time we see Lot in Genesis. Why leave us on such a negative note? Ultimately, we are to recognize that Lot's salvation, like Noah's, points to another which is greater. Lot did not receive the ultimate salvation, therefore, we are taught that it is still in the future. The definitive salvation is that which Christ accomplished.

In Revelation 12:13-17 we are told more about the persecutions that we will face as a result of the devil being thrown to earth. Though the devil will never overcome the church, he will still pursue Christians vigorously.

In Genesis 19:23-29 Sodom and Gomorrah are destroyed. Just as God destroyed the world with water in the flood, so too he destroyed Sodom and Gomorrah by fire. Though this was a unique event, it foreshadows the future judgment to come on the last day and is a warning to repent before the day comes. The passage teaches that what is needed is an intercessor like Abraham. This is what we have in Christ.

In Revelation 12:7-12 we get a glimpse of what was happening in the heavenly realm as Christ defeated Satan on the cross. Satan is thrown down and is unable to bring accusations against the people of God anymore. Satan is overcome by those who trust in Christ who defeated him.

In Genesis 19:12-22 the angels promise judgment will fall upon Sodom. Many, however, are unwilling to leave. Lot's future sons-in-law think it is a joke. Lot himself must be dragged out of the city. How difficult it is to leave the city of destruction! Many grow to love the world of sin found there and will be unwilling to leave even as they hear of the sure judgment to come.

In Revelation 12:1-6 John sees a vision of a woman and a dragon. This vision builds on the first gospel promise in Genesis 3:15. Ultimately the dragon is defeated by Christ, born of the woman, Zion. Though it would be natural to think this would be the end of the persecution of the dragon, we are actually told that this makes it worse. The devil pursues the woman because he knows his time is short. We must, therefore, always be ready for persecution.

In Genesis 19:1-11 we see the heinous sins of Sodom. Angels come into the city and are greeted hospitably by Lot. The men of the city, however, surround the house and attempt to rape the angels. The outcry against the city is justified. We see the same patterns of sin in our own country today, and therefore, should pray fervently for God's mercy.

In Revelation 11:15-19 the seventh trumpet sounds signaling the final judgment and the return of Christ. This is something for which God will be praised on the last day. Though many think God unjust in his judgments or think them horrible, on the last day, all of creation will rejoice when it comes. This is because the day of judgment is a demonstration of perfect righteousness, the time when the righteous are delivered, and the kingdom fully consummated.

In Genesis 18:20-33 Abraham famously intercedes for Sodom. His intercession is a picture and foreshadowing of the glorious intercession of Christ as our faithful high priest.

In Revelation 11:7-14, the two witnesses are put to death and, like their Lord, are raised from the dead. We understand from this that the church and her ministry will always follow the pattern of her Lord. She will conquer by death and resurrection like her Lord.

Guest sermon from Pastor Nathaniel Vroom of First OPC Sunnyvale

If Christ really is fully God and fully man, if this glorious incarnation has truly happened, what is its purpose? Why did God actually become man? We are told the answer in the record of his birth in Matthew 1:18-25. He came to save his people from their sins. This he did by dying. The Son of God became man, so that he might die.

If the birth of Christ really is the Word becoming flesh, then he is, in himself, the greatest revelation of the Father. He is the exegesis of the Father in his very person. He is the one who came down from heaven to testify of the things that are in heaven. He is the one of whom it can be said, "If you have seen him, you have seen the Father." Such are the prophetic implications of the incarnation, and the glory of the one who is fully God and fully man.

In Hebrews 4:14-16 we are told that Christ is a glorious High Priest who has passed through the heavens. He is like us in every way except without sin. As the one who is fully God and fully man, he is perfectly fitted to be the priest who reconciles man to God. He is able to make a full atonement for our sins, intercede for us forever, and to be a compassionate High Priest, sympathizing with us in our weaknesses.

If Christ is fully God and fully man, what does that tell us about who he was born to be? When the angel Gabriel announces the birth of Christ to Mary, he tells her that he will be great, and that he will be given the throne of his father David, and that there will be no end to his kingdom. Christ being fully God and fully man, the eternal Son of God who took on human flesh, means he was born to have a kingdom that will never end.

In Matthew 8:23-27 Christ calms the storm and the waves of the sea on the Sea of Galilee. This causes the disciples to ask the question, "What kind of man is this?" They are seeing one who is truly a man, and yet the things he is doing are demonstrating that he is God. How do we understand this reality, that Christ is both fully God and fully man? The mystery is profound, and the doctrine incomprehensibly glorious, that Christ can be fully God and fully man, in two distinct natures and yet one person, forever.

Christ is not only fully God, but he is also fully man. The glory of the incarnation is seen in the humility of the eternal Son of God who took on the form of a man, even the form of a servant for us. He has become fully man for us, having both a true body and a rational soul. This is the glory of Christ, who is both fully God and fully man.

In Hebrews 1:1-14 the author compares the greatness of Christ to the angels. He proclaims that Christ is far greater than the angels because he is the Son of God. As the Son of God, Christ is fully equal to the Father. He is of the same substance, the same essence, being eternal, self-sufficient, immutable, immense, and incomprehensible in his greatness. This is the God we serve. This is our Savior: Christ, both fully God and fully man.

In Revelation 11:3-6 the ministry of the church is described under the figure of two witnesses. These witnesses are described like Joshua and Zerubbabel from Zechariah 4. They are the two lampstands who stand before the Lord of all the earth, anointed for a kingly and priestly function as they make known the wonders of the gospel. They are also described like Moses and Elijah, given power as God's prophets, to overcome all opposition. Such is the nature of the church in this world as she bears witness to her Lord.