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But we know that the law is good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust.

But we know that the law [is] good, if a man use it lawfully; Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; According to the glorious gospel of the blessed God, which was committed to my trust.

Pastor Brian's sermon examines the dual nature of human speech, contrasting its destructive potential with its capacity for spiritual edification. It begins by addressing the misuse of the tongue through lying, gossip, slander, complaint, profanity, and flattery, emphasizing that these actions reveal the condition of the heart and incur divine judgment. The message then shifts to the positive obligations of believers, outlining specific uses of speech such as praise, confession of faith, prayer, witnessing, teaching, encouragement, comfort, peacemaking, and gentle correction. Pastor Brian argues that since words are a reflection of the inner person, Christians must diligently guard their speech to avoid harm and actively use it to glorify God and build up the body of Christ. The tone is instructional and convicting, urging the audience to self-examine their communication habits and commit to using their voices as instruments of grace and truth.

Leviticus 24 is the relational heartbeat of the book, depicting the believer's permanent dwelling in God's holy presence. The golden lamp-stand serves as a symbol of God's life-giving light shining upon His people, who are represented by the twelve loaves of bread. This is the blessing of God's sacred presence. But there is also a dire warning in Leviticus 24. Those who live in His sacred presence should beware of profaning His sacred name.

The sermon examines the narrative of Jacob and Esau in Genesis 27 to illustrate the danger of relying on human effort and sensory perception rather than trusting God's sovereign word. It highlights how Isaac, Rebekah, and Jacob all fail by attempting to manipulate divine promises through deception and works, contrasting this with the biblical call to faith alone. The text argues that physical senses are easily deceived, as seen in Isaac's error, whereas true faith comes from hearing and believing God's promises, a principle reinforced by references to Romans 10:17 and Revelation. The preacher warns against the modern tendency to add works to salvation, emphasizing that grace is sufficient and cannot be supplemented by human achievement. Ultimately, the message calls for a reliance on Christ's finished work and a discernment of God's voice amidst a world of increasing deception. Questions 1. Why did God bless Jacob when he lied to his father to get the blessing? 2. If God had already promised that Jacob would receive the blessing, why did Rebekah think she had to help God make it happen? 3. What does the Bible mean when it calls Esau a "profane person"? 4. What is the difference between Esau's birthright and his blessing, and why did they matter so much? 5. Can we miss something God wants to give us because we try to get it our own way instead of waiting on Him? 6. Why did Isaac trust what he could feel, taste, and smell instead of trusting Jacob's voice? 7. Does the Bible teach that our senses and feelings can deceive us? How do we know what is actually true? 8. Why does Jesus repeatedly say, "He that hath an ear, let him hear"?

Every professional sports team has team rules which are part of their training program. The Christian life is a long-distance marathon! As such God has a training program which includes trials, afflictions, hardships. There is no gain without pain! But in God's training program there are certain things we need to do. We need to concentrate on fixing our eyes on Jesus who is the source of our strength, and on right living so as to help weak, struggling Christians on their race. We need to pursue peace with all people and holiness as a positive witness to a watching world! And then we need to be spiritually vigilant, looking our for those in danger of falling short of God's grace. Looking out for those who have a root of bitterness and for the sexually immoral. Looking out too for those who have shallow selfishness, who have no reverence for the things which are sacred. We need to not only look out and care for others, but also examine ourselves to be sure we are living up to God's training rules!

The sermon examines 2 Timothy 2:16-18, emphasizing the imperative to avoid worldly and empty chatter as a necessary counterpart to diligent handling of God's Word. It defines 'worldly' through the Greek concept of the profane, illustrating that such conversation belongs outside the sacred threshold of the temple and lacks any affinity to God. The teaching warns that engaging in vain babblings does not remain neutral; rather, it actively erodes a believer's reverence for God, leading to a state of ungodliness characterized by a loss of holy respect. By contrasting the holy and the profane, the message urges believers to turn away from conversations that treat divine truths as common, thereby preserving the distinct sanctity of their relationship with the Lord.

This discussion explores John Owen's classic commentary on the Epistle to the Hebrews—written during the political and personal turmoil of the 17th-century English Restoration—and uncovers how its severe warning passages serve as a vital blueprint for spiritual endurance rather than a cause for despair. By examining the anatomy of spiritual backsliding through the lens of Psalm 95 and Esau's tragic profaneness, and by incorporating the complementary insights of Arthur W. Pink and John Brown of Edinburgh, the dialogue resolves the apparent tension between God's terrifying warnings and the doctrine of perseverance. Ultimately, it reveals that the Holy Spirit uses solemn gospel warnings not to reject the brokenhearted, but as the very instrument to awaken, guard, and preserve true believers in lifelong faith.

This sermon examines the second mark of half-hearted worship, identifying it as a cheap view of God that results in inadequate sacrifice. The preacher argues that offering blemished animals or going through the motions of religious duty stems from a lack of honor and fear toward the Lord, who detests partial worship more than none at all. The message extends this principle to interpersonal relationships, highlighting how faithlessness in marriage and mistreatment of fellow believers profane God's name and violate the covenant of love. While acknowledging the high standard of holiness required by God, the sermon points to Jesus Christ as the perfect intercessor whose righteousness covers the believer's shortcomings. The tone is convicting yet pastoral, urging the audience to move beyond mere religious performance to wholehearted devotion and mutual care within the church community.

This sermon explores the characteristics of a faithful minister of Jesus Christ by examining 1 Timothy 4:6-7, emphasizing the role of service and spiritual nourishment. It argues that a good minister must actively publish the truth to counteract the natural human tendency to forget God's blessings and the prevalence of false teachings. The message highlights the necessity of pointing exclusively to Christ rather than self, ensuring that the congregation is fed with the timeless words of faith and good doctrine. Furthermore, it stresses the protective duty of rejecting profane fables and heresies to safeguard the flock from spiritual harm. It urges believers to maintain a high view of the church and to exercise themselves in godliness as a defence against deception.

Profaning the Covenant of Our Fathers

Holiness is a clean, pure life set apart for God, not merely a change in clothing, speech, or outward religious behavior. Its opposite is profaneness—a heart and life that treat sacred things as common and remain available for worldly use. God commands His children to be holy in every part of their conduct, and Jesus Christ, not other people or religious traditions, is the standard. Sanctification is the continuing process by which God cleanses His people through His Word and correction, while they respond in obedience by putting away former desires and practices. A holy life begins with a changed heart and becomes visible in thoughts, words, choices, and conduct. The goal is not to appear better than others, but to become more like Christ. The hope of seeing Him and being in His presence gives every believer reason to pursue purity and yield continually to His transforming work.

This sermon examines the life of Esau as a cautionary example of prioritizing immediate physical satisfaction over eternal spiritual value. It highlights how Esau's secular mindset led him to disregard divine commands, such as marrying outside the covenant, and ultimately to sell his birthright for a temporary meal. The message distinguishes between regret, which mourns the consequences of sin, and true repentance, which turns from the sinful conduct itself. By referencing Hebrews 12:16-17, the text warns that a profane heart finds no place of repentance, urging believers to make decisions today that secure their future relationship with God rather than seeking fleeting worldly pleasures.

This is a sermon on the third commandment.