Northpointe PCA Sermons

Northpointe Presbyterian Church
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Weekly expository preaching from the Lord’s Day morning and evening worship services at Northpointe Presbyterian Church (PCA) in Meridian, Mississippi.

  1. 4d ago

    Deliver Us From Evil

    Scripture: James 1:12-18 Order of Service Call to Worship — Psalm 95:1-7 Hymn — Come, Christians, Join to Sing Prayer of Invocation Confession of Sin Assurance of Pardon — Proverbs 28:13 Confession of Faith — Heidelberg Catechism Q&A 127 Scripture Reading — Luke 9:1-9 Hymn — Softly and Tenderly Pastoral Prayer Offering Prayer of Dedication Hymn — Come, Thou Fount of Every Blessing Sermon Hymn — Onward, Christian Soldiers Benediction Doxology Sermon Title: Deliver Us From Evil Scripture: James 1:12-18 I. Sanctification Involves the Pursuit of God Who Is Good A. The word "evil" is far broader than our culture or the modern church typically acknowledges. 1 John 5:19 — the whole world lies in the power of the evil one. 2 Corinthians 4:4 — Satan is called the god of this world. Matthew 7:11 — Jesus calls his own disciples "evil," not just notorious sinners. B. We must reckon honestly with our own evil, not merely with the evil "out there." The hymn God, Be Merciful to Me (based on Psalm 51) forces this confession: "I am evil, born in sin." Sanitizing this language undercuts the depth of our need for salvation and for sanctification. C. Sanctification must begin with the recognition that only God is good. Jesus to the rich young ruler: only God is good — therefore sell all and follow me (Mark 10:17-22). The Preacher in Ecclesiastes pursues every pleasure under the sun and concludes it is all vanity; the conclusion is fear God and keep his commandments (Ecclesiastes 12:13). Herman Bavinck: fallen man is an enigma whose solution can only be found in God — we grope after counterfeits, asking each one, "Are you my salvation?" D. Sanctification is therefore not a self-improvement program or mere avoidance of outward evil, but a complete dying of self and conformity to the God who alone is good. Thomas Chalmers: the greater delights of a new affection implanted by the Spirit make the things of this world look like dung, so that we gladly mortify the old man to pursue God. The sixth petition — "deliver us from evil" — is a cry to be kept from wandering back to the chains from which we were redeemed. II. Sanctification Involves the Leading of God Who Is Shepherd A. "Lead us not into temptation" does not imply that God ever tempts anyone. James 1:13-14 — God cannot be tempted with evil and tempts no one; each person is tempted by his own desire. James warns: "Do not be deceived" — only good and perfect gifts come down from the Father of lights (James 1:16-17). B. Yet God may at times withdraw his restraining grace and give fallen man over to his evil desires. Romans 1 — God's wrath on the reprobate is manifested by handing them over to their debased desires until their conscience calls evil good. This underscores why we must pray this petition: without God's restraining hand, we are destined for destruction. C. The petition asks God as shepherd to lead us away from settings where the flesh will be ensnared. Psalm 103:13-14 — the Lord shows compassion because he knows our frame and remembers we are dust; he knows our weakness even better than we do. Illustration: a wise parent removes the distraction (turns off the TV) rather than merely telling a child to ignore it — the sixth petition is children of the dust asking the Father to do the same. Providence seen retrospectively: God has often led us away from places of temptation entirely unbeknownst to us. D. Providential leading alone is not sufficient; the Spirit must also train our desires. Merely keeping temptation away without inward renewal leaves us vulnerable the moment God's external protection is removed. By the training of the Spirit we are to cut off the hand, gouge out the eye — to desire the paths that lead to the good life. A second form of providence: God leading not in spite of us but through us, as the Spirit trains us to long willingly for pleasant places, beside still waters. Pilgrim's Progress — Prudence asks Christian why he desires Mount Zion; Christian answers that he longs to see alive the one who hung dead on the cross and to be rid of all that burdens him. Psalm 84:5 — blessed is the man in whose heart are the highways to Zion. III. Sanctification Involves the Deliverance of God Who Is Savior A. The Greek of the petition is better rendered "deliver us from the evil one" — Satan himself, the prince of demons. B. We need Christ as savior not only at conversion but throughout the entire process of sanctification. Jesus to Peter: "Satan demanded to have you … but I have prayed for you that your faith may not fail" (Luke 22:31-32) — Christ's intercession guards faith already given, not merely the moment of new birth. Salvation has both a once-for-all dimension (Ephesians 2:8 — "you have been saved") and a continuing process (1 Corinthians 1:18 — "to us who are being saved"). As once-for-all sacrifice, Christ secures a justification that is righteous and forgiven forever; as continuing high priest, he guards and protects his sheep from the wolves that seek to devour. C. We are in constant danger and therefore in constant need of a constant savior. Illustration: an aerial photograph reveals sharks swimming undetected near bathers — we have no idea how many spiritual dangers surround us at any moment. In glory we will see how close the devouring lion truly was, and how great our shepherd and savior truly is. Christ keeps the sharks away so that within the boundaries he has set, we can strive after God with all we have — we can sleep because we have an eternal watchman who never slumbers nor sleeps (Psalm 121:3-4). D. As exiles in Satan's land, we are constant prey; therefore we cry without ceasing: lead us not into temptation, but deliver us from the evil one, in and through Christ our priest-king.

  2. 4d ago

    Make Way for the King

    Scripture: Ruth 4:13-22 Order of Service Call to Worship — Isaiah 2:2-5 Hymn — Praise the Lord, All You Nations (#117b) Prayer of Invocation Catechism — Westminster Shorter Catechism Questions 29–30 Hymn — O Lord of Hosts, How Lovely (#84b) Pastoral Prayer Scripture Reading — Ruth 4:13-22 Sermon Hymn — The Church's One Foundation (#404) Benediction — Numbers 6:24-26 Sermon Title: Make Way for the King Scripture: Ruth 4:13-22 I. The Lord's Gracious Provision in the Picture of a Marriage A. Boaz takes Ruth as his wife, securing enduring provision through covenantal relationship. Ruth the Moabitess — once an outsider, an enemy of the God of Israel, destitute and gleaning scraps — is raised to a new status as the wife of Boaz. Boaz gives her his name, his home, and all that he has; she will never again want for anything. B. Boaz is a small picture of Christ, the greater husband and redeemer, who takes to himself a bride from far off. Paul reminds gentile believers in Ephesians 2:12-13 that they were once separated from Christ, alienated, and without hope, but have now been brought near by the blood of Christ. As Ephesians 5:25 teaches, husbands are to love their wives as Christ loved the church and gave himself up for her. Christ gives his name, his home, and himself to his people; he nourishes and cherishes his bride. C. When tempted to despair of what Christ provides, remember the picture of marriage — it is a promise of enduring, everlasting provision secured by covenant relationship. II. The Lord's Gracious Provision in the Picture of a Son A. The Lord himself gave Ruth conception — it is he who opens and closes the womb, as seen with Sarah, Leah, Rachel, Hannah, the mother of Samson, and Elizabeth. Ruth 4:13 is deliberate: "the Lord gave her conception" — this is only the second time in the book that the Lord is the subject of a verb (cf. Ruth 1:6, where the Lord visited his people and gave them food). Ruth had been married ten years with no children, implying barrenness; the Lord's personal visitation reverses this. B. The son is highlighted especially as provision for Naomi, not only Ruth. The women of the neighborhood bless the Lord: "He shall be to you a restorer of life and a nourisher of your old age" (Ruth 4:14-15). Naomi, who returned empty, is brought to fullness — she has a grandson who is heir to the Lord's provision for her life. C. Believers need friends like the women of the neighborhood who can help us see and name what the Lord is doing in our lives. D. The Lord's grace is personal — given personally, received personally, and enjoyed personally. III. The Lord's Gracious Provision in the Picture of a Lineage A. The genealogy from Perez to David is not incidental; it is a record of God's faithfulness to his covenant promises, generation by generation. The phrase "she bore a son" echoes Genesis 3:16 and the promise of the seed of the woman who will crush the head of the serpent. The construction "these are the generations" mirrors Genesis genealogies, which are a record of the search for that promised seed. B. Obed is in the line of Judah, through whom God promised a kingly line in Genesis 49:8-10: "The scepter shall not depart from Judah." The line runs through Obed to David, and through David to the covenant promise of 2 Samuel 7 — that one in his line would sit on an everlasting throne. Obed's name means "servant" — pointing forward to the one who came not to be served but to serve and give his life a ransom for many. C. Jesus is the greater Boaz and the greater Obed — the suffering servant and conquering king that Isaiah holds together in one Messiah. He is the restorer of life and nourisher of his people; he continues to nourish believers as they hold fast to him in faith, including at the Lord's Table. He came to lead his people back to God and in the ways of God — bearing the iniquity of his people, led as a lamb to the slaughter, and raised in resurrection. D. The call of the passage: put your trust in the greater Boaz, the one who comes through the line of Obed — his life is yours by faith in him.

  3. Jul 12

    Forgive Us Our Debts

    Scripture: Matthew 18:21-35 Order of Service Hymn — All Praise to God Who Reigns Above Call to Worship — Psalm 107:1-3, 8 Hymn — All Praise to God Who Reigns Above Prayer of Invocation Confession of Faith — Heidelberg Catechism, Q&A on the Fifth Petition Scripture Reading — Luke 8:40-56 Hymn — Arise, My Soul, Arise Pastoral Prayer Offering Prayer of Dedication Hymn — God, Be Merciful to Me Sermon Hymn — And Can It Be That I Should Gain Benediction Sermon Title: Forgive Us Our Debts Scripture: Matthew 18:21-35 I. The Debt of God's Glory Fulfilled A. Sin is defined in Romans 3:23 as falling short of the glory of God — the Hebrew word for sin means "to miss the mark." God graciously condescends through his law so that creatures might glorify him through obedience. The Westminster Confession notes that the creature could never enjoy God as reward apart from God's voluntary condescension by covenant. B. Adam broke the law and humanity fell short of God's glory, incurring a debt that must be paid. C. Christ at the cross hits the mark of God's glory through perfect, active obedience all the way to death. In John 12:23 Jesus says, "The hour has come for the Son of Man to be glorified." In John 17:1 he prays, "Glorify your Son, that the Son may glorify you." As in Galatians 6:14, believers glory not in their own righteousness but in the cross of Christ. D. We do not approach God with a payment plan but as those to whom God has come down and written on the certificate: Tetelestai — "It is finished." II. The Debt of God's Justice Satisfied A. As sinners we owe God a double debt: the obedience owed to his law, and the penalty for breaking it — illustrated by the demand of Madoff's victims for both full restitution and full legal punishment. B. Christ's active obedience satisfies the first debt. Throughout his life Christ honored the Father through positive conformity to the law of God. He was circumcised on the eighth day, obligated under the law of Moses, and lived only to do the Father's will. C. Christ's passive obedience satisfies the second debt. Like Esther's moment in Esther 4, Christ came to the kingdom "for such a time as this" — not to be transported to heaven like Enoch or Elijah, but to bear the penalty of death. His active obedience is putting money in the bank; his passive obedience on the cross is cashing the check — the double payment for the double debt. As 1 Corinthians 15:45 declares, the last Adam became a life-giving spirit, reversing what the first Adam's disobedience brought. D. Tetelestai — "It is finished" — is a commercial term in the Greek perfect tense: an action completed in the past with ongoing and permanent effect; the debt to God's justice is paid in full, now and forever. III. The Love of God for Neighbor Realized A. The parable of the unforgiving servant in Matthew 18:21-35 functions as a negative commentary on the fifth petition: the servant forgiven 10,000 talents (roughly 200,000 years' wages) refuses to forgive a fellow servant a minuscule 100 denarii. B. The key phrase is verse 35: forgiveness must come "from your heart" — not a mechanical or grudging utterance but a genuine transformation wrought by grace. True forgiveness flows from a heart softened by the Spirit at the foot of the cross, not from a payment-plan mentality. If love of neighbor is motivated by chipping away at personal debt, the neighbor becomes merely a means of self-justification and the second table of the law cannot be truly fulfilled. C. Tetelestai liberates us to love freely. Justified fully in Christ's blood, both eyes are freed to rest on the neighbor rather than on self. Christ on the cross perfectly displays love of neighbor — he did not hang there to pay his own debt but ours, fulfilling the second table of the law out of pure love. We weep with those who weep, keep short accounts, and forgive seventy times seven not to ascend the mountain of glory but because the Son of God has descended to us and declared, "You are forgiven." D. The call to the congregation: daily reckon your full justification in the blood of Christ, so that you are liberated from the law's condemnation and free to love for the sake of Christ's love — "Forgive us our debts, as we forgive our debtors."

  4. Jul 12

    Preacher: Mason Kiple

    Scripture: Ruth 4 Order of Service Call to Worship — 1 Timothy 1:17 Hymn — Give to Our God Immortal Praise (#215) Prayer of Invocation Catechism Reading — Westminster Larger Catechism, Questions 46–48 Hymn — O Lord of Hosts, How Lovely (#48B) Pastoral Prayer Scripture Reading — Ruth 4:1–12 Sermon Hymn — My Hope Is Built on Nothing Less (#459) Benediction — 2 Corinthians 13:14 Sermon Title: The Kinsman Redeemer and His Bride Scripture: Ruth 4:1–12 I. A Wise Redeemer A. Boaz goes to the city gate — the ancient courtroom — and assembles ten elders as legal witnesses to bind the transaction publicly. B. Boaz strategically presents the land deal first, knowing the unnamed redeemer will agree to a favorable price, then reveals the obligation to marry Ruth. Had Boaz mentioned Ruth first, the man might have negotiated a lower price and Boaz would have lost Ruth. Boaz plays on the man's greed, knowing he will refuse once the full cost is clear, thereby securing his right of redemption. C. This wise love points to Christ's wisdom at the cross — in 1 Corinthians 1:18–25 the cross is the wisdom of God, by which Christ outwits Satan, who thinks he is winning while in fact crushing his own head (Genesis 3:15). II. A Kind Redeemer A. The author repeatedly labels Ruth "the Moabitess" — a term of shame and ethnic hostility — to emphasize the shocking kindness of Boaz in taking her as his wife. B. Boaz's public announcement, "Ruth the Moabitess is my wife," is comparable to embracing a chief enemy; it echoes Christ eating with sinners, tax collectors, and prostitutes whom no one else would touch. C. The woman with the discharge of blood in Luke 8 illustrates the same pattern: an outcast touches the fringe of Christ's garment in faith and power goes out from him, making her clean and restoring her to the covenant community — just as Ruth gleaned at the fringes of Boaz's field and is now wedded to him. D. Christ redeems the scum of the earth, the foolish of the world, to make foolish the wise (1 Corinthians 1:27). III. A Public Redeemer A. The sandal ceremony in verses 7–10 is not merely a peaceful transfer; read through Deuteronomy 25:5–10, it is a rite of public shame upon the man who refuses his levirate duty. The woman was to pull off his sandal and spit in his face before the elders. His household would be called "the house of him who had his sandal pulled off." B. The unnamed redeemer's shame before Israel foreshadows Christ being publicly shamed at his trial before the Sanhedrin and Pilate; in Matthew 26:67 they spit on his face — yet he comes to redeem, not refuse. C. At the cross Christ turns public shame into public triumph: Colossians 2:15 says he disarms rulers and authorities and puts them to open shame; over 500 witnesses see the resurrection (1 Corinthians 15:6). D. The public nature of redemption shapes the church's worship: the Psalter's repeated pattern is rescue followed by praise "in the midst of the congregation" (Psalm 22:22); Sunday worship is the congregation publicly testifying to the redeemer while Christ, by his Spirit, publicly declares, "Behold my bride." IV. A Royal and Kingly Redeemer A. The witnesses' blessing in verse 12 — "May your house be like the house of Perez, whom Tamar bore to Judah" — connects Boaz to the royal Judahite line and anticipates the closing genealogy leading to David and ultimately to Christ. B. Genesis 38 (Judah and Tamar) is deliberately placed after Genesis 37 (Judah selling Joseph) to contrast Judah the kinsman-seller with Judah tricked into becoming a kinsman-redeemer; the experience convicts and changes him. In Genesis 37:26 Judah proposes selling Joseph — he is a kinsman-seller, not a kinsman-redeemer. Tricked by Tamar in Genesis 38, he fathers Perez and is convicted; he becomes a changed man. In Genesis 44 Judah offers himself as a substitute slave in Benjamin's place — the kinsman-redeemer king. C. Genesis 49:8–12 establishes that the royal, kingly line will come through Judah — prepared by chapters 37, 38, and 44 to be a substitutionary kinsman-redeemer king. D. Christ fulfills this pattern as the greater kinsman-redeemer: Hebrews 2:11–12 says he is not ashamed to call us brothers, singing praise in the midst of the congregation; John 8:36 declares that if the Son sets you free, you are free indeed. Redemption is a family affair — Christ is not merely Redeemer but Kinsman-Redeemer, our elder brother. He stands in the place of his brothers and sisters, purchasing them from slavery to sin and death with his blood, and adopting them into the family of God. Sunday corporate worship is therefore family worship — coming to the Father through our elder brother, the kinsman-redeemer king.

  5. Jul 5

    Faithful Patriotism and Lasting Hope

    Scripture: Psalm 33 Order of Service Call to Worship — Psalm 148:1-2, 11-13 Hymn — Let All Things Now Living (#254) Prayer of Invocation Catechism Reading — Westminster Larger Catechism, Questions 72–73 (Justifying Faith) Hymn — O Lord of Hosts, How Lovely (#84B) Pastoral Prayer Sermon Hymn — Ye Servants of God, Your Master Proclaim (#284) Benediction — 2 Corinthians 13:14 Sermon Title: Faithful Patriotism and Lasting Hope Scripture: Psalm 33 I. The Blessed Nation Is God's Covenant People A. Verse 12 — "Blessed is the nation whose God is the Lord" — is often misapplied to America, but its primary reference is to God's chosen covenant people. B. A biblical nation is a people with common kinship, social structure, and core beliefs; in context, this refers to Israel as God's heritage. C. Through Christ, the promise has expanded beyond ethnic Israel to all spiritual descendants of Abraham — God's elect from every nation. Ephesians 1:4-11 — predestined to adoption as sons, heirs of the promises, an inheritance in Christ Philippians 3:20 — our citizenship is in heaven Revelation 7:9-10 — a great multitude from every nation, tribe, and language before the throne D. The greatest blessing any people can know is not political freedom, prosperity, or military strength, but belonging to God himself. II. God Sovereignly Rules Over All Nations A. Psalm 33:13-15 — the Lord looks down from heaven, fashions the hearts of all, and observes all deeds; nothing escapes his notice or frustrates his purpose. B. History is not ultimately dictated by presidents, congresses, or kings — it is directed by the hand of Almighty God. Proverbs 21:1 — the king's heart is in the hand of the Lord; he turns it as he pleases Job 12:23-25 — God makes nations great and destroys them; he enlarges them and leads them away C. God has not destroyed this nation in spite of its ungodliness because of his grace and longsuffering. 2 Peter 3:1-9 — the Lord is not slack concerning his promise, but is longsuffering, not willing that any should perish God showers mercy on all mankind — sending rain on the just and the unjust — so that Christ would be glorified among the nations D. Christians are commanded to pray for those in civil authority. 1 Timothy 2:1-6 — supplications and prayers for kings and all in authority, that we may lead a quiet and peaceable life in godliness III. Our Trust Must Rest in God Alone, Not in Earthly Powers A. Psalm 33:16-17 — the king is not saved by his great army; the warhorse is a false hope for salvation. B. God's word does not dismiss armies or deny the legitimate role of civil government. Romans 13:1-4 — governing authorities are appointed by God for the promotion of good and the execution of wrath upon evil C. Every generation faces the temptation to misplace trust — in wealth, military power, political parties, elections, or cultural influence; Psalm 33 warns against all of these. D. Psalm 33:18-19 — the eye of the Lord is on those who fear him and hope in his steadfast love, to deliver their soul from death. God directs his attention not toward the proud but toward those who trust in him No politician or earthly power can deliver the soul from death — only Christ E. Jesus is the true King before whom every knee shall bow; he laid aside his glory, humbled himself, and became obedient unto death — and because he died and is risen, our hope is secure. F. Closing exhortation from Psalm 33:20-22 — our soul waits for the Lord; he is our help and our shield; let your steadfast love, O Lord, be upon us even as we hope in you.

  6. Jul 5

    The Gracious Work of God

    Scripture: Ephesians 2:1-10 Order of Service Call to Worship — Psalm 145:17-21 Hymn — Come, Thou Almighty King Prayer of Invocation Scripture Reading — Matthew 22:37-40 Prayer of Confession Assurance of Pardon — Psalm 103:8-10 Confession of Faith (Westminster Larger Catechism on Christ's Intercession) Pastoral Prayer Offering Hymn — How Deep the Father's Love for Us Sermon Lord's Supper Hymn — Nothing But the Blood Benediction — Numbers 6:24-26 Gloria Patri Sermon Title: The Gracious Work of God Scripture: Ephesians 2:1-10 I. From What the Gracious Work of God Saves A. We must be graciously saved from death (Ephesians 2:1, 2:5) God warned Adam that disobedience would bring death (Genesis 2:17) Physical death entered through the fall, but spiritual death is the deeper reality — an inward death of the soul Spiritual death means the loss of power to love God, obey His law, and love neighbor rightly — all love is tainted by selfish and covetous motives Ezekiel's valley of dry bones vividly pictures this condition (Ezekiel 37) B. We must be graciously saved from the devil (Ephesians 2:2) Everyone is a follower; those dead in sin follow the prince of the power of the air — Satan Satan is no cartoon character; he is God's public enemy number one, a deceiver and a ruler over a realm of authority beneath God's sovereign throne As Peter warns, he is like a roaring lion seeking someone to devour (1 Peter 5:8); his goal is always to deceive men into disobeying God's word Martin Luther's insight: the devil is God's devil — his authority is real but limited and subordinate C. We must be graciously saved from dreadful wrath (Ephesians 2:3) Those dead in sin are called "children of wrath" — heirs of God's holy judgment God's wrath is never fickle or unjust; it is always exactly what prideful rebellion deserves Romans 1:18 declares the wrath of God is revealed from heaven against all ungodliness and unrighteousness II. By What Means the Gracious Work of God Saves A. Everything turns on two words: "But God" (Ephesians 2:4) These two words have been called the gospel in miniature; Martyn Lloyd-Jones preached three sermons on them alone The flesh, the devil, and death are no match for "But God" This God is rich in mercy and great in love — the God of Exodus 34:6-7 who keeps steadfast love and forgives iniquity B. God saves by uniting believers to Christ (Ephesians 2:5-7) Believers are made alive together with Christ, raised up with him, and seated with him in the heavenly places Scripture gives several pictures of union with Christ: vine and branches, head and body, bridegroom and bride Christ's resurrection and exaltation directly correspond to what God works in the believer — from death to life, from bondage to freedom (Ephesians 1:19-21) This union is unbreakable — nothing in all creation can separate the believer from Christ (Romans 8:38-39) True freedom is not found in political revolutions but in Christ, who frees us from death, the devil, and dreadful wrath C. God saves by grace through faith, which is itself God's gift (Ephesians 2:8-9) Faith should be understood first as Christ's own faithfulness — his perfect obedience unto death and resurrection as vindication Faith is also the believer's trust — the open hand that takes hold of Christ; "Believe on the Lord Jesus Christ and you will be saved" (Acts 16:31) Salvation is not one part God's grace and one part human effort — faith itself is God's gift; salvation is God's gracious work from beginning to end (Titus 3:5) III. For What the Gracious Work of God Saves A. Believers are saved for good works prepared by God beforehand (Ephesians 2:10) We are God's workmanship — created in Christ Jesus; if anyone is in Christ, he is a new creation (2 Corinthians 5:17) Good works are the marks of new life: kindness and forgiveness among believers, thankfulness, children obeying parents, husbands loving wives sacrificially As God ordained salvation and its means, so he ordained the Christlikeness of the elect — every step of the new way of walking has been marked out by the loving Father B. The order must not be confused: we are saved for good works, not saved by good works The illustration of Jean Valjean in Victor Hugo's Les Misérables captures this: the bishop's grace frees Valjean, but with the purpose that he become an honest man Like Valjean, believers are criminals pardoned by grace and given new life — but that new life is unto a purpose: holiness, obedience to God's moral law, and Christlike love Obedience flows from salvation; it does not produce it

  7. Jun 28

    A Perilous Plan?

    Scripture: Ruth 3 Order of Service Call to Worship — Hebrews 12:28-29 Hymn — Immortal, Invisible, God Only Wise (#224) Prayer of Invocation Confession of Faith — Westminster Confession of Faith, Chapter 5, Paragraph 5 Hymn — Psalm 103C (#103C) Pastoral Prayer Scripture Reading — Ruth 3 Sermon Hymn — And Can It Be (#431) Benediction — Numbers 6:24-26 Sermon Title: A Perilous Plan? Scripture: Ruth 3 I. A Plan Fraught with Complexities A. Naomi's genuine concern for Ruth drives her to action — she desires Ruth to find rest, security, and a husband who will care for her after Naomi is gone, and she sees Boaz as the means to accomplish this (Ruth 3:1-2). B. Naomi's plan is morally perilous, whatever her intentions. Some commentators see Naomi sending Ruth to entice Boaz into sexual sin in the manner of a Moabite. Others (including David Strain) see Naomi engineering a situation to signal to Boaz that Ruth is available and ready for marriage — that the harvest is over, the widow's garments should come off, and the time to act is now. Either way, sending Ruth alone in the dark of night to a sleeping, well-fed man at the threshing floor — in the era of the judges when everyone did what was right in their own eyes — is morally compromised and dangerous. C. The lesson: sin persists in the hearts of God's saints. As Strain observes, Naomi — not Ruth — is acting more like the Moabite: "You can take the child of God out of Moab, but it's not nearly so easy to get Moab out of the child of God." While the power of sin is broken in the believer, its presence remains; we must remain vigilant, for sin is ever crouching at the door (Genesis 4:7). We must meet remaining sin with the good news of God's grace in Christ and overmaster it. II. A Promise of Place for Wanderers A. Ruth obeys, uncovers Boaz's feet, and lies down; Boaz wakes at midnight to find an unrecognized woman at his feet (Ruth 3:6-8). B. Ruth's words in verse 9 are unexpected and marvelous: "Spread your wings over your servant, for you are a redeemer" (Ruth 3:9). The word for "wings" can also mean "corners of a garment" — a common Middle Eastern marriage proposal idiom. Ruth is not seducing Boaz; she is maintaining her godly integrity while asking him to marry her. She calls Boaz back to his own words in Ruth 2:12, where he blessed her as one who had taken refuge under the Lord's wings — she is now asking him to be God's instrument to fulfill that blessing. The Lord uses the same "spreading the garment" language of his covenant marriage to Israel in Ezekiel 16:8. C. Boaz praises Ruth as a worthy woman and promises to redeem her, but discloses there is one nearer redeemer who must be given first opportunity (Ruth 3:10-13). D. Ruth represents every wanderer in need of rest (Hebrew: manoah, echoing the name of Samson's father in Judges — an ironic name expressing Israel's chronic restlessness under the tyranny of enemies). Sin makes spiritual wanderers of all of us, driving us to seek rest in money, success, reputation, achievement, or pleasure. Unlike with Boaz, with Christ there is no question of a nearer redeemer — he alone is the way, the truth, and the life (John 14:6). Christ says, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). III. A Picture of Fullness for the Empty A. Before Ruth departs in the early morning, Boaz fills her cloak with six measures of barley so she will not return to Naomi empty-handed (Ruth 3:14-15). B. The gift of grain directly addresses Naomi's own self-assessment: "I went away full and the Lord has brought me back empty" (Ruth 1:21). The same Hebrew word for "empty" appears in both passages. Boaz discerns Naomi's continued struggle to trust God's goodness and intentionally sends her a tangible picture of what the Lord is doing — a care package with a message from the Redeemer himself. C. Naomi finally receives it; her final word is "Wait" — no more meddling, no more manipulation, no more rushing (Ruth 3:18). This echoes Psalm 27:14: "Wait for the Lord; be strong, and let your heart take courage. Wait for the Lord." "Wait" is the word of a heart at rest in God. D. Christ is the ultimate fulfillment of this picture of fullness. As Strain puts it: "There is no promise that hardship and sorrow or loss or pain will never again intrude into your life, but there is a promise that emptiness need never again characterize your heart." He who was rich became poor; he emptied himself, taking the form of a servant, becoming obedient unto death on a cross (Philippians 2:7-8), so that all who are empty and come to him in faith will be filled with life abundant. There is more grace in Christ than you can exhaust; he is your satisfaction and fills you to overflowing.

  8. Jun 28

    Loved From the Beginning

    Scripture: Ephesians 1:3-6 Order of Service Call to Worship — Psalm 117 Hymn — All People That on Earth Do Dwell Prayer of Invocation Confession of Sin Assurance of Pardon — Romans 8:1 Scripture Reading — Luke 8:26-39 Hymn — Jesus Shall Reign Pastoral Prayer Offering Hymn — How Sweet and Awesome Is the Place Prayer for Illumination Sermon Hymn — Jesus, Lover of My Soul Benediction — Ephesians 3:16-19 Hymn — Praise God from Whom All Blessings Flow Sermon Title: Loved From the Beginning Scripture: Ephesians 1:3-6 I. The Wrong Foundation for God's Love A. Many Christians silently doubt God's love, fearing that voicing those doubts will make them more real or reveal they do not truly belong to Christ. B. The root error is building one's understanding of God's love on personal performance — faith, obedience, purity, or works. This creates a crushing, transactional burden: God loves me more when I do well, less when I sin. Even mature believers such as R.C. Sproul wrestled with this doubt, so Christians need not feel alone or disqualified for struggling. C. The thesis: God does not love you for your sincerity, obedience, circumstances, or performance. God loves you in his Son, Jesus Christ. II. In Christ, God Chose You A. Ephesians 1:4 — God chose us in Christ before the foundation of the world to be holy and blameless before him. Being chosen to holiness and blamelessness assumes we do not possess them in ourselves; Christ's holiness becomes ours by union with him. God did not look into the future and foresee our faith or good works as the basis of election; he chose us according to the good pleasure of his will (Ephesians 1:5). B. Because election is rooted eternally in Christ before creation, it is secure and unchangeable — it cannot rise or fall with our daily performance. C. The parallel with Joshua illustrates this: every gain in the promised land was already Joshua's by promises made centuries earlier to Abraham — how much more certain are God's promises to us, secured in our Joshua, Jesus. D. John Calvin observed that whenever we ask why God called us, blessed us, or opened heaven to us, the answer is always the same: he chose us before the foundation of the world. III. In Christ, God Adopted You A. Ephesians 1:5 — God predestined us for adoption as sons through Jesus Christ according to the purpose of his will. The Greek word predestined simply means "to destine beforehand," making the concept inescapable in the text. Roman adoption practice illustrates the richness of the term: the adopted son was sold three times, transferred fully to the new father, and received all rights and privileges of a natural-born son. B. Application of Roman adoption: we are no longer under obligation to our former father the devil, no longer children of wrath or sons of disobedience (Ephesians 2), but full heirs of eternal life and the kingdom. C. Two essential features of this adoption: God does it in love and with pleasure — not out of cold obligation. God does it through Jesus — Christ shares the privileges of his Sonship (fellowship with the Father, eternal life, glory, authority over the new creation) with his adoptive brothers and sisters within their creaturely capacities. D. Jesus is not a divine delivery person bringing salvation as a package; he is the location and sphere of our salvation — Christ himself is our election and our adoption, the means and the appointed end. E. Johannes Brenz, a friend of Martin Luther, expressed this: the Lord cared about you before the world was made; how much more will he care for you now that you exist and are in Christ. IV. In Christ, God Bestows Grace and Every Blessing A. Ephesians 1:3 — the Father has already blessed us (past tense) with every spiritual blessing in the heavenly places in Christ — not some, not half, but all. B. Spiritual blessings surpass earthly ones because, as Jerome noted, the earth is too small to contain a spiritual blessing; they are secured not by our strength but in the person of Christ. C. Ephesians 1:6 — the summary word for all God gives us in Christ is grace: freely bestowed, unconstrained by anything outside God himself. A student of Luther noted that works always carry doubt with them; those who base salvation on works can never be certain — this is the anxiety that gnaws at believers in the night. God's grace was bestowed on us in the Beloved before the foundation of the world, making it utterly independent of our performance. D. John Newton's dream illustrates the security of grace: the angel retrieved the precious jewel Newton had thrown overboard and said, "Still yours — but I will keep it for you, because you cannot hold it in your own strength." So Christ holds our salvation for us. E. This grace does not lead to licentiousness; we were chosen unto holiness and blamelessness, and those in Christ will live for Christ — but holy living is our response to God's love, not its basis (Romans 6). V. The Call to Rest in Eternal Love A. Christians must shift the foundation of their understanding of God's love from the unstable ground of their own works and faith to the free, eternal love of God revealed in Jesus Christ. B. Only this foundation will lift the shame from the self-condemning believer who walks with hunched shoulders, knowing he is unworthy. C. Only this foundation will humble the proud, showing that salvation cannot be earned but only received through faith in Christ. D. God's love song over his people is: I have loved you from before time began — I love you still — in my Son Jesus — and my love will never be corrupted, stopped, reversed, or destroyed.

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Weekly expository preaching from the Lord’s Day morning and evening worship services at Northpointe Presbyterian Church (PCA) in Meridian, Mississippi.

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