Reformed Presbytery in North America GM

The sermon centers on the divine purpose of God's law, clarifying that it was not given to justify humanity but to reveal sin and expose human inability to achieve righteousness through obedience. Paul argues that the law, given through a mediator (Moses) and accompanied by angels, serves as a mirror to show humanity's transgressions and helplessness, not as a means of salvation. Far from being contrary to God's promise, the law fulfills a holy role by driving people to the gospel, where faith alone in Christ alone—whose perfect obedience is imputed to believers—brings justification and life. The sermon further distinguishes between the law's threefold use: to reveal sin, to restrain public evil, and to guide the lives of believers as a standard of holy living, all empowered by grace. Ultimately, the law and the promise are harmonious, both serving God's redemptive plan, with the gospel providing both the basis for righteousness and the power to live in obedience.

The sermon centers on the unbreakable, grace-based covenant God established with Abraham, which finds its fulfillment in Christ alone, affirming that justification is by faith alone in Christ alone, not by human works or adherence to the law. Paul argues that God's promise to Abraham, confirmed in Christ, remains immutable despite the later giving of the Mosaic law, which was never intended to replace or nullify the covenant of grace but to reveal human sinfulness and point to Christ's redemptive work. The law, though holy and good, cannot justify; only God's promise, received through faith, secures the eternal inheritance. The sermon emphasizes that all spiritual blessings—faith, repentance, love, and new obedience—are our inheritance from God, not achievements of human effort, and that true Christian living flows from gratitude and humility, not self-righteousness. Ultimately, the covenant of grace is not a distant theological concept but a living reality meant to transform every aspect of life, especially marriage and family, where sacrificial love and humble submission mirror Christ's love for the Church and the Church's loving submission to Christ.

The sermon centers on the prophetic convergence of Daniel 12 and Revelation 11, interpreting the 'abomination that maketh desolate' and the 'taking away of the daily sacrifice' as a spiritual and historical indictment of the Roman Catholic Church's doctrine of the Eucharist and papal authority, which the speaker identifies as the papal antichrist. Drawing from Scripture and the Council of Trent, it argues that the Mass constitutes a repeated sacrifice and idolatrous worship of Christ's body and blood, contradicting the once-for-all sacrifice of Christ affirmed in Hebrews, thereby perpetuating a state of spiritual desolation and persecution against faithful believers. The period of 42 months, or 'a time, times, and a half,' is interpreted through the day-year principle as a 1,260-year span, currently ongoing, during which the true church is oppressed by the papal and civil powers, with historical atrocities like the Waldensian Crusades and the Inquisition serving as evidence of this desolation. The sermon concludes with a historicist perspective, affirming that this era will end with the destruction of the antichrist and the beast, leading to Christ's millennial reign, when all nations will acknowledge Him as King and the fullness of His eternal kingdom will be revealed.

The sermon centers on the prophetic symbolism of Revelation 11 and Daniel 12, interpreting the temple and its courts as representations of the true and false church, with the inner sanctuary symbolizing faithful believers and the outer court representing the corrupted Church of Rome. It argues that the 'daily sacrifice' taken away and the 'abomination that maketh desolate' refer not to historical events like Antiochus or the Romans, but to the papal antichrist's perversion of Christ's once-offered sacrifice through the doctrine of transubstantiation and the idolatrous worship of the Eucharist, which the speaker views as a greater abomination due to its professed Christian identity. The passage emphasizes that this spiritual desolation leads to persecution of faithful witnesses, illustrated by the martyrdom of English Reformers under Mary I, and calls believers to courage rooted not in the absence of fear but in reliance on God's grace, affirming that true faith endures even under threat of death.

The sermon centers on the biblical doctrine of covenant as the foundational framework through which God reveals His grace and faithfulness, particularly in His promise to Abraham and fulfillment in Christ. It emphasizes that God's covenants—especially the covenant of grace—are not based on human merit or law, but on divine initiative, unchangeable promises, and the sacrificial oath of God Himself, who alone walked through the divided animals in Genesis 15, symbolizing His commitment to fulfill the promise through Christ. The Abrahamic covenant, fulfilled in Jesus Christ, is shown to be the same eternal gospel of grace that unites the Old and New Testaments, where salvation is received by faith alone, not by works or adherence to the law. The sacraments of baptism and the Lord's Supper are presented not as rituals, but as outward signs pointing to Christ and the gospel promises. Ultimately, the sermon calls the hearer to rest in the unshakable promise of God, who has sworn by His own name to keep His covenant, offering eternal life and purpose through Christ alone.

The passage in Revelation 11:1–2 reveals a profound spiritual distinction between the inner sanctuary of God's true church—symbolized by the temple, altar, and worshipers—whose faithfulness is preserved and blessed, and the outer court, which is cast out and excommunicated, representing a corrupted religious system that perverts Christ's once-for-all sacrifice. The excommunication of the outer court, signified by the Greek term ekballo meaning to cast out or to excommunicate, points to a body once connected to the church but now fallen into idolatry and false doctrine, particularly the Roman Catholic Church's doctrine of the Mass, which re-sacrifices Christ and worships the bread and wine as his literal body and blood. This is condemned as a denial of Christ's completed atonement, a violation of His singular, eternal priesthood, and a return to a sacrificial system that contradicts the New Testament teaching that Christ's sacrifice was final and sufficient. The passage calls believers to a holy jealousy for Christ's honor, guarding the purity of His gospel, His unique offices as prophet, priest, and king, and rejecting any system that diminishes His finished work or elevates human authority above His divine sovereignty.

The sermon centers on the necessity of faith alone in Christ alone for salvation, drawing from Galatians 3:10–14 to argue that human effort, no matter how sincere, cannot satisfy God's perfect law and thus results in divine condemnation. It emphasizes that the law, while holy and good, demands perfect obedience—something no one can achieve—thereby placing all under the curse of sin. In contrast, Christ's substitutionary death on the cross, where He became a curse for us, fulfills the law's demands and secures the blessing of Abraham: the gift of the Holy Spirit through faith. The message is both convicting and comforting, calling believers to abandon any reliance on works or religious rituals and instead embrace the gospel of grace, which transforms lives by the indwelling Holy Spirit and calling for holy living as a response to divine love.

Revelation 11:1–2 presents a symbolic vision of God's faithful people as the true temple, measured and preserved by divine protection, while the outer court—representing the profaned altar of sacrifice and the false worship of the Church of Rome—is cast out and given to the Gentiles. The passage uses the Greek term 'naos' (temple) to signify the spiritual, New Covenant Church, not a literal building, emphasizing that believers are the living stones of God's dwelling, united in Christ as a holy priesthood. The altar, symbolizing Christ's intercessory work, stands in contrast to the brazen altar of animal sacrifice, which is judged for being corrupted by the Roman Catholic doctrine of the mass, which re-presents Christ's sacrifice as a repeated offering. This distinction underscores the sufficiency of Christ's once-for-all atonement, rejecting any notion of ongoing sacrificial systems. The faithful, though persecuted, are assured of divine preservation, as Christ's church—measured and blessed—will endure despite opposition, fulfilling His promise that the gates of hell will not prevail against it.

The sermon affirms that the gospel of Jesus Christ, centered on justification by faith alone in Christ alone, was proclaimed in the Old Testament through Abraham's faith, not by works or circumcision, as demonstrated in Galatians 3:6–9. It emphasizes that Abraham's righteousness was imputed through faith in God's promise of a coming seed—Jesus Christ—making all who believe, regardless of ethnicity or background, true children of Abraham and heirs of the Abrahamic covenant. The message underscores that salvation has always been by grace through faith, with the Old Testament pointing forward to Christ and the New Testament revealing His fulfillment, while warning against false gospels that add human works to faith. Ultimately, the gospel is not a matter of religious heritage, moral performance, or outward rituals, but of trusting in Christ alone, which brings eternal blessing and inheritance, and calls all to receive this free gift with urgency and joy.

Revelation 10:5–11 reveals a divine oath by Christ, represented as a mighty angel, affirming that the time has not yet come for the completion of God's mystery—specifically the culmination of the papal antichrist system, which has operated in opposition to Christ's true kingdom. This mystery, rooted in Scripture from Daniel and Paul's writings, involves the hidden but growing power of iniquity that will be fully revealed and judged at the sounding of the seventh trumpet. The vision of John eating a sweet yet bitter book symbolizes the dual experience of the gospel: its profound joy and truth for believers, contrasted with the hostility and persecution it provokes from those who reject it. This commission to prophesy again before many peoples, nations, tongues, and kings points to the enduring mission of faithful witnesses, from the early church through the Reformation and beyond, who proclaim the pure gospel despite opposition. Ultimately, the passage calls believers to cherish the sweetness of Christ while expecting and enduring the bitterness of the world's rejection, and to renew their covenant with God in faith, humility, and joy.

The sermon draws from Micah 7:8–10 to proclaim a message of unwavering hope amid suffering and opposition, affirming that believers, though temporarily overwhelmed by enemies—both external and internal—will ultimately arise through the power of Christ's resurrection. It emphasizes three foundational truths: first, despite apparent defeat, the faithful shall rise because Christ has conquered death; second, believers must humbly endure God's righteous discipline, recognizing it as loving correction rather than abandonment; and third, the Lord will vindicate His cause, bringing forth light and exposing the shame of those who oppose Him, even if this vindication is not immediate. Rooted in Scripture and historical examples—from the exile to the Reformation—the message calls the church to persevere in faith, purity, and boldness, trusting that Christ's kingdom cannot be defeated, and that His ultimate triumph is certain, not by human strength, but by divine sovereignty and grace.

The passage reveals a profound contrast between the true kingship of Christ, symbolized by a mighty angel roaring like a lion and holding an open book representing the accessible gospel, and the counterfeit authority of the papacy, personified by seven thunders whose voices, though claiming heavenly origin, are forbidden from being recorded. These thunders, interpreted as the pronouncements of papal bulls, are shown to be false declarations that usurp Christ's prophetic, priestly, and royal offices, yet are ultimately rejected by divine command as unfaithful and unworthy of being written down. The imagery underscores the Reformation's central conviction: the Bible, once closed and corrupted, has been restored as an open, accessible, and authoritative revelation of Christ, to be received not through ecclesiastical decree but through the Spirit's illumination. The call is to humility, love, and faithful feeding on Scripture, rejecting all human claims to infallible authority in favor of Christ alone as the final and true revealer of divine truth.

If we think we must add our imperfect works to Christ's perfect work on the cross, we attack the complete efficacy of Christ's sacrifice and make His atoning sacrifice insufficient to justify us (which is blasphemous). It's only by resting in Christ/His work that saves. That's the gospel Paul preached.

Revelation 10 presents a vision of Christ as the mighty angel descending from heaven, symbolizing His sovereign authority and the opening of the gospel to the world through the Protestant Reformation. This angel, depicted with divine attributes—cloud, rainbow, radiant face, and fiery feet—embodies Christ's prophetic, priestly, and kingly offices, claiming dominion over both sea and land as King of Kings. The open little book in His hand represents the Gospel, now accessible after centuries of being closed to the common people through ecclesiastical suppression and linguistic barriers; its restoration was made possible by the fall of Constantinople, which dispersed Greek manuscripts to the West, and the invention of the printing press, enabling widespread biblical translation and literacy. The passage calls believers to proclaim the gospel with confidence, not in fear, but in the certainty of Christ's ultimate victory, as He will draw all nations to Himself through the power of the Spirit and the proclamation of Scripture. This vision offers a theology of hope grounded not in wishful thinking, but in the certain, historical reign of Christ, calling the church to faithful witness, gratitude, and daily engagement with God's open Word.

The sermon centers on the divine peace of God, which surpasses all human understanding and guards the hearts and minds of believers through Christ Jesus, drawing from Philippians 4:6–7. It defines this peace as a multifaceted reality—upward, reconciling humanity to God; inward, a spiritual tranquility rooted in the Holy Spirit's work; and outward, reflecting harmony in relationships—emphasizing that true peace originates in God's unchanging nature and is not derived from circumstances. The peace is not merely an emotional state but a supernatural safeguard, accessible through daily dependence on God via prayer, supplication, and thanksgiving, which counters anxiety by redirecting trust from self to Christ. The preacher underscores that this peace is not earned but inherited through faith in Christ, and its experience requires intentional communion with God, remembering His faithfulness, sovereignty, and the fullness of His promises, especially in times of crisis and in the ordinary moments of life.

When we hear objections to the truth of the gospel, we should not be surprised nor discouraged, for the enemy will certainly not be silent when the pure gospel of grace by faith alone in Christ alone is proclaimed with conviction. The enemy of our soul hates this doctrine and will seek to pervert it in any way that he can, for this gospel is our only hope of eternal salvation. It is what all false religions teach—we are saved by our works rather than by Christ's work alone. That is what separates biblical Christianity from all perversions of the true religion. The Apostle Paul likewise faced an objection from the false teachers in the Galatian Churches when he proclaimed the truth of the gospel—a very common objection that still surfaces today: If a sinner is justified and declared righteous by God through faith alone in Christ alone (apart from or works of obedience), this will only lead to a life of lawlessness and complete disregard for holiness. There is no reason/motive for him to obey God's Law. If the Law of God isn't necessary to be justified, then it's unnecessary after one is justified. Let us hear how Paul responds to this objection: (1) The Objection of the False Teachers Stated (Galatians 2:17); (2) The Response of Paul to the False Teachers (Galatians 2:18-19).

The fifth trumpet in Revelation 9, interpreted as the first of three woes, symbolizes the rise and expansion of Islam as a false religious system that darkens the truth of Christ through doctrinal distortion and military conquest. Centered on the figure of Muhammad, portrayed as a star fallen from heaven and given authority over the bottomless pit, this judgment reflects a spiritual and historical invasion that, while not destroying the physical earth, inflicts prolonged torment on those without the spiritual seal of God—those who reject Christ's exclusive authority. The imagery of locusts with scorpion-like stings, riding horses, and wearing golden crowns evokes the swift, disciplined, and enduring nature of early Islamic expansion, which preserved infrastructure and imposed servitude rather than wholesale slaughter, aligning with the text's emphasis on torment over death. The 150-year period (612–762), understood through the day-year principle, marks the foundational era of Islamic conquest and theological deviation, culminating in the establishment of Baghdad as a center of power. Ultimately, the passage offers both warning and assurance: while false religion seeks to obscure Christ's glory and ensnare the unsealed, those marked by God's Spirit are preserved by His grace, sustained through trials, and guaranteed perseverance to the end through faith in Christ alone.

The toleration of many contradictory beliefs on any given doctrine is the idol of our age ("that's your truth, but it's not my truth" as if there can be contradictory doctrines that are both true). As Christians, we can't stand in some morally neutral territory when it comes to the truth of Jesus Christ. Of course, we must always speak the truth in love and in humility. If people reject the truth, let it not be due to our arrogance/belligerence. Today, are we considering one of the clearest passages of Scripture addressing the doctrine of justification: Galatians 2:16. No doctrine in Scripture more clearly explains what the true gospel is than the doctrine of justification by faith alone. This isn't a secondary point of doctrine. It's an essential point of doctrine (as Paul teaches). It is the heart of biblical Christianity. This is one of the most important reasons that led our Reformed forefathers to leave the Church of Rome and to protest against her—the true gospel was perverted. We will consider two main points today: (1) A Summary of the Doctrine of Justification (Galatians 2:15-16); (2) Why Does James Say We Are Justified by Works (James 2:24)?

The fourth trumpet judgment in Revelation 8:12 symbolizes the political collapse of the Western professing Christian Roman Empire, marked by the darkening of the sun, moon, and stars—a prophetic sign of imperial downfall echoed throughout Scripture, from Isaiah's judgment on Babylon to Ezekiel's on Egypt and Joel's on Judah. This collapse culminates in 476 with the deposition of Emperor Romulus Augustus, signaling the end of the Western Roman Empire's imperial authority, though the Senate persisted until 603, and the papacy gradually filled the resulting power vacuum. The removal of the emperor, described as a 'mortal wound' later healed in 800 with Charlemagne's coronation, is interpreted as the hindrance being lifted in 2 Thessalonians 2:7, allowing the papacy to ascend to unprecedented authority, particularly after Pope Boniface III claimed the title of universal bishop in 607. The passage concludes with a call to biblical hope—not rooted in wishful thinking, but in the confident assurance that Jesus Christ, not chance or human rulers, sovereignly directs history toward its appointed end, affirming the reliability of Scripture through its precise historical fulfillment and calling believers to reverence, trust, and obedience.

The example you live before others either confirms what you profess to believe, or it contradicts what you profess to believe. Ladies, if you profess to love your husband, but often speak with bitter, sarcastic, or demeaning words against him, you might find it difficult to convince others that you really do love him. Men, if you make your wife feel like a fool in front of others by your words and actions, you will probably find it difficult to convince your children that you really love their mother. For love is not only professed but also practiced as well. We are not only to profess our love in word, but to live it out daily in our actions. In our text this Lord's Day, there is a classic illustration in the life of Peter of one who contradicts by his actions what he professes to believe. Let us consider the following main points from our text in Galatians 2:11- 14: (1) Peter Contradicts His Profession Publicly, and (2) Paul Rebukes Peter Publicly.

The sermon unfolds Revelation 8:10–11 as a prophetic judgment upon the Western professing Christian Roman Empire, symbolized by the third trumpet where a burning star named Wormwood falls upon one-third of the rivers and fountains of water, representing the devastating invasions of Attila the Hun. Drawing from biblical typology, stars signify rulers, and Wormwood evokes Old Testament imagery of divine bitterness and judgment, underscoring the spiritual decay of an empire that had replaced Christ's intercession with idolatrous veneration of saints and martyrs. The historical fulfillment is traced to Attila's brutal campaigns across the Danube and Rhine regions from 434 to 453, whose sudden death in 453 marked the end of this divine judgment. The preacher applies this with urgent pastoral conviction, warning that earthly power and achievement are fleeting, and that true significance lies in faithfulness to Christ in whatever vocation or circumstance, for only kingdom service secures eternal reward. The message calls believers to active, humble stewardship in their daily lives, rejecting spiritual laziness and embracing service as a means of glorifying God and advancing His kingdom.

It is not being mean-spirited, sinfully critical, or downright negative to expose false teachers who pervert the gospel of Jesus Christ (even as Paul does in the Letter to the Galatians). It is an act of love to do so when motivated out of love for Christ, love for the gospel, and love for the souls of people. For to believe a false gospel brings God's condemnation in hell (that's not love). That is why Paul takes so much time in this Letter to the Galatians to establish through his own personal history that the gospel he preached was given to him by Jesus Christ through direct, supernatural revelation—it was not a false gospel of man's innovation which cannot save, but the true gospel which he received by miraculous revelation and which alone can bring salvation (not trivial, but necessary). Paul continues in our text today to present more evidence that the gospel he preached was blessed by certain "pillars" in the Church of Jerusalem (James—the brother of Christ, Peter, and John) who all extended the right hand of fellowship to Paul as a fellow apostle of Jesus Christ. Thus, Paul proves the attempts of the false teachers to divide him and the gospel he preached from the apostles in Jerusalem to be a vain attempt on their part and exposes their lies.

Paul now continues his defense against false teachers by showing from his own personal history that the apostles in Jerusalem confirmed his apostleship and the gospel he preached as both coming from Christ. The main points from our text are: (1) The Gospel Paul Preached Was Confirmed by Apostolic Word (Galatians 2:1-2); (2) The Gospel Paul Preached Was Confirmed by Apostolic Deed (Galatians 2:3-5). The reason Paul argues at such length is not because he was just too sensitive or was so defensive—it is not about him—it's about Christ and the gospel. The very gospel of salvation through faith alone in Christ alone is at stake. For if Jesus did not call him by supernatural revelation to be an apostle and if Jesus did not teach him the gospel he preached, then the false teachers were right that his gospel was not of divine origin but of human origin (and therefore a false gospel). Everything hinges upon his call by Christ to be an apostle and upon Christ having taught him the gospel he preached.

This is Part 2 to the sermon from last Lord's Day, but before moving to the last point in Paul's historical treatment of his post-conversion experience and how no man called him to be an apostle (though Jesus did) and no man taught him the gospel he preached (though Jesus did), I wanted to address who Paul met with in his visit to Jerusalem: Peter and James, the Lord's brother (Galatians 1:19). We know who Peter was (and comments were made about Paul's visit with Peter), but who was James, who is called "the Lord's brother"? Did Jesus have a brother through Mary (a half-brother)? The answer to this question does not necessarily determine whether one is orthodox or not or even reformed or not (many of the Reformers believed this James was not a brother of Jesus through Mary, but either a step-brother through Joseph in a previous marriage or a cousin of Jesus). And yet, I do want to share my thoughts because it may lead (not necessarily lead, but possibly lead) to some views of Mary that are unwarranted/unbiblical.

The Churches of Galatia had gladly received the good news of freedom from the guilt, condemnation, and power of sin that Christ brings to all who trust alone in Christ alone. Through the preaching of Paul they had begun walking in this liberty purchased for them by Christ (in about 46-47 A.D), but within a couple years, false teachers (Jewish converts to Christianity) were promoting another gospel, which was really not another gospel (good news), but was bad news for sinners. It implied that Christ's perfect righteousness and perfect sacrifice for sin were not sufficient for the complete justification of a believing sinner before a holy God. To Christ's perfect work must be added one's own obedience to God's law in order to be declared righteous by God, it was claimed. Paul writes this letter to expose this false gospel of bondage and to expound the true gospel of freedom in Christ.

In the Old Testament the Lord Himself many times appealed to Israel as His covenanted wife to be faithful to Him and likewise condemned the lovers of Israel who seduced her. Therefore, when we find the Apostle Paul using very strong language in this inspired Letter to the Galatians (perhaps the strongest he uses in all his New Testament letters), he is fully justified in condemning the seducers who were seeking to lead these new Christians from Christ and the truth of the gospel which he preached unto them. It ought not to be shocking to us to hear Paul fighting for the souls of those who are being misled into very dangerous errors and heresies. That's what faithful ministers do—they fight for the souls of those sheep that Christ has given to them to shepherd.

We begin this Lord's Day considering Paul's declaration of freedom to the Churches of Galatia. The letter to the Galatians has been called the Magna Carta of Christian liberty. It was one of the stones used by the Reformers in their sling to bring down the mighty Goliath of Rome during the Protestant Reformation as it enlightened the minds of sinners to the wonders of God's free grace in the gospel of Jesus Christ. Paul sets forth by inspiration of the Holy Spirit our liberty in Christ from the guilt/condemnation of sin, from the dominion/power of sin, from the fear of death, and from the ceremonies of the Old Testament. And it sets forth not only what we are set free from, but what we are set free unto. In Christ, we are set free to trust, love, and obey our gracious God. True freedom is not doing whatever we want to do (that is worldly bondage) but is doing what God calls/commands us to do. Our Christian liberty in Christ is not my will (and pleases me) but is thy will be done (and what pleases Thee). Anyone can do his/her own will, but only those who have been set free by Christ can do (and love to do) God's will.