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But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:5) ~~~~~ This sermon was preached from England into the Australian Churches. ~~~~~ **How we are healed:** *1/ By Christ enduring the wrath of God and redeeming us - redemption. 2/ By Christ giving us faith to trust alone in what he has done - Justification. 3/ By Christ through the Spirit coming to us and driving out the buyers and sellers from the temple of our bodies - Sanctification.* **Sermon Summary:** The sermon expounds on Isaiah 53:5, arguing that the physical scourging of Christ was a necessary component of the atonement, serving as a vivid picture of the divine wrath He endured on behalf of His people. It emphasizes the particular nature of redemption, asserting that because Christ bore the full penalty of sin, those for whom He died are freed from condemnation and the power of sin. The message progresses from the objective work of redemption to the subjective experience of justification through faith, highlighting the necessity of a personal conviction of sin. Finally, it addresses sanctification as the ongoing work of the Holy Spirit, who cleanses the believer's heart like Christ cleansing the temple, using afflictions and grace to drive out sin and foster a close walk with God.

Belshazzar's problem of pride blinded him from learning from (recent) history and exposed him to God's wrath. Sound familiar? God declared Belshazzar "wanting" or "deficient." That, too, should sound familiar. All of us, apart from the grace of God and faith in Jesus Christ are found to be deficient before the holy God!

In "Heirs of God," Pastor Robert McNutt begins the final verse of his extended study of Romans 8:12-17, asking why Paul was not content to stop at verse 16's witness of the Spirit that we are children of God. Paul presses on because sonship carries an inheritance, and the Spirit who seals us is also the guarantee of that inheritance (2 Corinthians 1:22; Ephesians 1:13-14). Writing to Romans, whose law made all children equal heirs rather than giving the firstborn a double portion, Paul declares that every believer, not merely some, is an heir of God and a fellow heir with Christ, destined for the same glory. Yet only those led by the Spirit are God's children; there is no universal brotherhood of man. Pastor McNutt traces the promised inheritance from Genesis 3:15 through Seth, Abraham, and Judah, noting that Israel looked for the city whose designer and builder is God. Gentiles were once strangers to the covenants of promise, but in Christ they are now Abraham's offspring and fellow heirs (Galatians 3:29; Ephesians 3:6). This hope fills the New Testament, from the King's "inherit the kingdom" to Peter's inheritance imperishable, undefiled, and unfading and John's "we shall be like Him." Because suffering Roman believers needed this comfort, the hope of glory must shape our evangelism: the gospel does not promise to fix every problem in this life, but calls sinners under God's wrath to repent and promises an eternal inheritance. Believers taste only the firstfruits now, and this blessed hope should be the controlling thought of our lives, enabling us to endure anything until the day God makes everything the way it is supposed to be.

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This sermon examines the themes of anger and nostalgia through the narrative of Job, focusing on the introduction of Elihu in Job 32. The message argues that both anger and nostalgia are matters of the heart, requiring divine transformation rather than mere external compliance. By contrasting Elihu's imperfect, burning anger with God's holy wrath and Christ's righteous zeal, the sermon highlights the human tendency to justify oneself rather than God. It further explores Job's nostalgic reflection on his past righteousness, connecting it to the Christian call for good works that flow from genuine faith. Ultimately, the text invites listeners to submit their hearts to the scrutiny of Christ, who knows the true condition of the soul, ensuring that their belief is authentic and transformative.

When the Shepherd-King comes, he will save a remnant of his people from something and for something. Importantly, they will be saved not only from oppressive enemies "without," they will also be saved from their own idolatrous enemies "within." They must be delivered from both external and internal threats. The result is that they can then live among the nations, paradoxically, as both a force of renewal and a force of destroying evil.

Has modern Christianity created a version of God who never gets angry with His own children? In an age when biblical masculinity, fatherly authority, and accountability are increasingly under attack, even our understanding of God's character has been distorted. Modern psychology and feminism have helped undermine the biblical role of fathers, while popular religious teaching often portrays God as a Father who is never angry with His children, regardless of their disobedience. But what does the Bible actually teach? Scripture commands, "Be ye angry, and sin not" (Ephesians 4:26). There is sinful anger, but there is also righteous anger. This message examines how much of today's parenting substitutes repeated threats, frustration, yelling, and uncontrolled anger for consistent biblical discipline. God's pattern of the rod and reproof, administered calmly and lovingly, teaches children to obey without endless arguments and threats, bringing peace and rest to the home. Yet there are also times when anger itself is justified, provided it remains governed by righteousness. And what about our heavenly Father? The Scriptures repeatedly reveal that God became angry with His own people. Paul specifically tells New Testament believers that these Old Testament accounts were written as warnings for US! From Israel's rebellion in the wilderness to the solemn warnings of Hebrews, Corinthians, and the teachings of Jesus Christ, the Bible presents a sobering truth: God's love does not mean He is indifferent to the sins of His children. But the message does not end with God's anger. There is a wonderful difference between God's temporary displeasure and His everlasting covenant love!

What are Christians like? How are Christians different from our unsaved neighbors, coworkers, and friends as we journey through life in a world that is not our home? Christians are hopeful, says 1 Peter 1:13. Christians are holy, says verse 15. And Christians are reverent; we live in the fear of the Lord. "If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your sojourn," 1 Peter 1:17 (LSB). God's children live with reverent awe before their Father and Judge, knowing that He evaluates everything in our lives impartially. Ours is not the fear of condemnation awaiting those who have no refuge from God's wrath; it is the reverence of those who belong to a holy God and take seriously how they live before Him. Why do we live this way? Because we've been redeemed with the precious blood of Christ. Christians are the reverent redeemed. This Lord's Day, we'll continue our look at 1 Peter 1 and its call to godly living in a God-denying world. Join us as we consider, "Homeward Bound: The Reverent Redeemed." Prepare for Sunday: Read and meditate on 1 Peter 1:13-21, focusing on verses 17-21. Also read 2 Corinthians 5:9-10 and 1 John 3:1-3. What reasons does Peter give for Christians to live in reverent fear? How should we understand the call to fear God in light of the Bible's teaching that believers are forgiven and accepted by God? How should knowing that God judges impartially—and that Christ has redeemed us at such a cost—change the way we live?

The sermon explores the profound emotional and spiritual struggle Jesus experienced in the Garden of Gethsemane, emphasizing that his agony stemmed from the weight of bearing humanity's sin and the impending separation from his Father. By examining the context of the Passion week and the theological implications of the 'cup of wrath,' the message highlights Jesus' full humanity and his deliberate choice to submit to the Father's will despite intense temptation and sorrow. The preacher contrasts Jesus' resolute obedience with the disciples' failure to watch and pray, illustrating the weakness of the flesh. This narrative serves as a pastoral invitation for believers to enter their own 'gardens' of trial with prayer, seeking the grace to endure suffering and submit to God's sovereign plan. The central theme is that while believers face their own cups of sorrow, they are never alone, as Christ walks with them through their trials.

This sermon explores the doctrine of Solus Christus (Christ Alone), arguing that salvation is found exclusively in Jesus Christ and His redemptive work, with nothing added or taken away. The central message emphasizes that Christ is the only sufficient Savior because He is both truly divine and truly human, possessing the necessary attributes to satisfy God's justice and holiness. The exposition details how Christ's sinless life and substitutionary death on the cross serve as the propitiation for sin, appeasing God's wrath and imputing righteousness to believers. The preacher contrasts this biblical truth with distortions found in Roman Catholicism and modern evangelicalism that add human works or institutions to the gospel. Ultimately, the sermon calls for a faith that rests solely in the finished work of Christ, rather than in human wisdom or persuasive speech.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost. 7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

Christ is "coming again to judge the living and the dead." That is one of the basic truths believers confess. So important is the final judgment that the Bible devotes almost an entire book to that theme. Revelation reveals the closing chapters of the great drama of human history—the conflict between the offspring of the serpent and the offspring of the woman. In the judgment God will affirm his love to his dear children. But upon those who reject him and have sided with Satan will be judged. The seven bowls of God's wrath are Scriptures most intense portrayal of God's judgment. Whatever we feel about the judgment, it is coming. But we ought to feel something about the judgment. More than that, we ought to respond with godly zeal to the warnings God gives about the judgment. In Revelation, the Lord previews for his church "the things that must soon take place" to encourage them as they endure tribulation (Rev. 1:9).