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The first of a series expounding Jeremiah 2, with application to the state of Western nations.

Israel's elders willingly covenant with David and anoint him king, fulfilling God's promise through Samuel. Study and transcript: https://sharonrpc.org/devotions/1-chronicles-11-1-3-rest-in-jesus-our-shepherd-king

All Israel anoints David king at Hebron, fulfilling God's promise as the elders make a covenant with him. Study and transcript: https://sharonrpc.org/devotions/2-samuel-5-1-5-trust-the-promised-king

This sermon examines the theological distinction between dispensationalism and covenant theology, arguing that the core disagreement lies in hermeneutics rather than specific eschatological details. It defines dispensationalism as a system that views history through distinct eras of divine administration, maintaining a clear separation between Israel and the church, while describing covenant theology as a framework emphasizing the continuity of a single covenant of grace. The speaker defends the dispensational view by advocating for a grammatical-historical method that reads Scripture forward, preserving the original meaning and recipients of God's promises rather than reinterpreting them through later New Testament revelation. By citing passages such as Genesis 12 and Acts 1, the message illustrates how this interpretive approach impacts doctrines like the kingdom, baptism, and church governance. Ultimately, the sermon calls for humility and a commitment to handling God's Word faithfully, asserting that confidence in Scripture's clarity and consistency is essential for every believer.

In this message I want us to think together about how Elijah went about to do this; how he confronted Ahab with the evil that he was doing. 1st of all – He straightforwardly showed Ahab that he and his fathers were responsible for all of the trouble in Israel. 2nd – He straightforwardly presented the case to Ahab and all the people that Baal was a false god. And 3rd – He straightforwardly proved to the people that only God is God by calling down fire from heaven. Let us see if we can learn from this marvelous demonstration of the power of God, how we might better learn how to confront evil in our society and generation as well.

This sermon examines the narrative of Nabal and Abigail in 1 Samuel 25, contrasting the husband's stubbornness and evil deeds with his wife's wisdom and understanding. The preacher highlights how Nabal's harshness mirrors the stiff-necked behavior of Israel described in Judges, serving as a warning against suppressing known truth and acting in self-righteous vengeance. In response to Nabal's insult, David prepares for retribution, but Abigail intervenes with humility and provision, successfully averting bloodshed and demonstrating the power of wise counsel. The passage concludes with the Lord striking Nabal, illustrating that divine judgment is certain and operates on God's timing rather than human initiative. Ultimately, the sermon points to Christ as the greater David who endured revilement without retaliation, encouraging believers to trust in God's justice and avoid taking vengeance into their own hands.

¿Puede usted saldar su cuenta con Dios siendo «buena gente»? En este sermón sobre la justificación por la fe en Romanos 4:1-8 descubrimos por qué los pagos mínimos de nuestra buena conducta nunca alcanzan, y cómo Dios anota la justicia de Cristo a favor del que cree. Sermón #20 de la serie «El justo por la fe vivirá», predicado en el culto matutino de la Iglesia Presbiteriana Libre Palabra de Vida, Los Frailes II, Santo Domingo Este. El apóstol Pablo llama a dos testigos del Antiguo Testamento. Abraham, el hombre más respetado de Israel, no halló motivo para jactarse ante Dios: creyó la promesa y su fe le fue contada por justicia. David, el rey que calló su pecado hasta que lo confesó, canta la dicha del hombre cuyo pecado el Señor no toma en cuenta. Veremos qué significa «justificar», por qué la salvación es un regalo y no un salario, por qué la fe no es un pago sino la mano vacía que recibe a Cristo, y cómo el perdón, lejos de hacernos descuidados, nos lleva a orar, a abrir la Palabra y a vivir comprometidos con la iglesia local.

Our imaginations can be quite vivid. It is important to seek to have the facts before drawing a conclusion. The nation of Israel faced a real test of character in our text. The good news is that they allowed God to direct them in the resolution to the challenge.

The religious health of the nation of Israel was in bad shape during the life of Christ on the earth. He taught the truth. He exposed the lies of the false teachers. However, the people loved the false teachers more than God. Now the false teachers were at the place where they wanted to kill Jesus. However, they feared the people. They needed to figure out how to kill Jesus and still keep the people on their side.

The sermon explores the prophetic narrative in Hosea 2, where God pursues, betroths, and ultimately marries His unfaithful bride, Israel, as a typology for the church. It outlines three stages of this divine relationship: the initial alluring of the people through comfort and restoration, the formal betrothal based on God's righteousness, justice, lovingkindness, and mercy, and the final consummation at the Second Coming. The preacher emphasizes that this covenant is not merely historical but is currently fulfilled in the lives of believers who are being sanctified by the Word of God. The message contrasts the temporary nature of false idols with the eternal, unbreakable bond of Christ's love, urging the congregation to view their present worship as the preparation for the eternal marriage supper of the Lamb.

In this text, the perennial enemy of Israel is promised to be an eternal friend.

Hosea 6:10-11 (KJV) I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. 11 Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.