Reformed & Expository Preaching

Tragic and Glorious Will (Luke 23:26-56)

We often sanctify Christ’s cross. The Cross serves as a reminder of humanity’s sinfulness and the need for redemption. The shock of the cross is that it testifies to a failure. It shows a failed attempt to overthrow Rome. However, the irony of the gospel is that the cross is the very basis to undermine all competing authority and establish God’s redemptive purpose. Cross Bearing Disciple When Luke tells the story of Christ being led to crucifixion subtly highlights both tragedy and triumph. He omits direct mention of Roman soldiers, emphasizing instead the role of the Sanhedrin in pushing Christ toward death, fulfilling their long-held desire to seize Him. Along the way, Simon of Cyrne takes up Christ’s cross. Simon testifies that Christ’s disciples will hear and obey Christ’s call to “take up your cross” (Luke 9:23). This moment testifies to Christ’s success. His followers will follow. Meanwhile, the mourning crowds reflect the city’s blindness; Christ redirects their weeping toward Jerusalem itself, the city that rejects its prophet and messiah. The scene captures the profound irony of the gospel: humanity’s rejection of God’s promise, the cost of discipleship, and the glory of redemption being established, all unfolding through the unlikely cross. Cross-Bearing Witnesses Luke 23:32-43 portrays Christ’s crucifixion at the hill called the Skull, a grim site likely littered with bones as a stark warning to would-be rebels. Jesus is crucified between two criminals, fulfilling Isaiah 53:12 by being numbered with transgressors. Christ is also rejected and mocked by the soldiers and the onlookers (Isa 53:3). Soldiers divide His garments, echoing Psalm 22:18. Christ responds by interceding, which reminds us that he lives to make intercession (Isa 53:12). One criminal joins the mockers, while the other acknowledges his guilt and appeals to Jesus for mercy, receiving the promise of paradise. Through mockery, suffering, and the repentant thief’s faith, Luke subtly testifies that Christ’s death is not a failure but the fulfillment of Scripture. Christ is the suffering servant whose story does not end in death, but in resurrection victory. In fact, the same is true for the soldier who will live with Christ in paradise that very day. Cross Bearing Vindication In Luke’s account of Christ’s crucifixion, the eerie midday darkness fulfills prophetic imagery from Amos 8 and Joel 2. The day of the Lord is the day of judgment, characterized by this very darkness. This moment reflects both the Passover sacrifice and the first stage of Joel’s prophecy, revealing spiritual blessings before Christ brings in the full physical blessings of the kingdom. In the midst of this darkness, a pagan centurion who most likely oversaw Christ’s transport from arrest to crucifixion, declares Christ the Son of God. He praises God, contrasted to the crowds who mourn. Joseph of Arimathea, a wealthy council member, risks his standing and safety to request Christ’s body from Pilate. His goal is to give Christ an honorable burial, fulfilling Isaiah 53:9’s prophecy of a rich man in His death. Joseph’s actions, along with the women preparing burial spices, highlight both reverence for Christ and the unfolding of God’s intentional plan. Christ’s mission will not end on the cross, but in resurrection glory. Conclusion Luke’s narrative of Christ’s crucifixion presents a profound tapestry of tragedy and triumph, where the cross becomes a symbol of both humanity’s sinfulness and divine redemption. Through the actions of Simon of Cyrene, the mourning crowds, the repentant thief, the pagan centurion, and Joseph of Arimathea, Luke underscores the irony and glory of the gospel. The cross, often seen as a sign of failure, is revealed as the ultimate success of Christ’s mission. Christ has secured and confirmed the promises that God has asserted and covenanted. The Lord’s redemption is set in stone. We are invited to embrace the cost of discipleship and recognize the transformative power of Christ’s sacrifice, ultimately leading to the glory of God’s kingdom.

What's with Jesus Leaving? (LD 18; Luke 24:36-53)

We welcome Rev. Austin Britton to our pulpit. He preaches about Christ’s ascension. The ascension of Christ is not abandonment but a strategic move for the advancement of God’s kingdom. Jesus’ departure allows the Holy Spirit to empower the church, making Christ’s presence accessible to all believers. This expansion of Christ’s presence enables the church to fulfill its mission and empowers believers to do greater things. The ascension of Jesus is a pivotal event in redemptive history, bringing immense benefits to believers. Though the disciples initially mourned his departure, Jesus’ ascension allowed him to send the Holy Spirit, intercede for believers, and prepare a place in heaven. This new mode of Christ’s presence empowers the church to carry out his mission, do greater works, and experience the fullness of his blessings.

Walls Crumble, and Bridges are Made (Acts 11:1-18)

We welcome Rev. Austin Britton to our pulpit this morning. We hear his message exhorting us not to be Pharisees who cling uncritically to tradition, but to draw the boundaries where our Lord draws the boundaries. We are encouraged to discern what is pleasing to the Lord as we conduct ourselves. Rev. Britton recalls that the fall of the Berlin Wall symbolized the end of a significant boundary, much like the vision Peter received in Acts 11. This vision, where God commanded Peter to eat unclean animals, challenged the longstanding Jewish distinction between Jews and Gentiles. Despite God’s command, Peter hesitated, clinging to familiar boundary lines, which illustrates the difficulty of overcoming ingrained traditions and embracing a new understanding of God’s people. The vision of the blanket in Acts 11 challenges Peter and the early church to embrace a diverse and inclusive community, welcoming sinners of all backgrounds. This vision has implications for the church today, urging us to recognize God’s work in unexpected places and to avoid turning preferences into principles. We are called to discern God’s leading, even when it challenges our comfort zones and established ways of doing church. The text emphasizes the need for unity within the church, challenging needless divisions between denominations. It highlights the unifying power of the gospel, which erases barriers and brings people together in Christ. Rev. Britton encourages believers to examine their own biases and seek God’s guidance in embracing unity, as exemplified by the early church’s response to Peter’s vision. He will provide insight and, through the Spirit, bring renewal.

Introduction to The Canons of Dordt: Five Points of Calvinism

INTRODUCTION This week, we began a new series on the Canons of Dort, exploring the five points of Calvinism. The goal of this message wasn’t to debate theology, but to give an overview of what Reformed Christians actually believe about God’s grace and salvation. I used various AI tools like ChatGPT, Perplexity, and even Grok to summarize what people think about Calvinists. I kept inquiring until I found five of the most common stereotypes against Reformed Christians. I found out that people believe Calvinists are arrogant intellectuals, harsh and judgmental, spiritually elitist, lacking evangelistic zeal, and fatalistic. Interestingly, the Canons of Dort end with a section meant to correct exactly those misunderstandings. The canons want us to produce humility, joy, and worship. TOTAL DEPRAVITY The five points of Calvinism, often summarized by the acronym TULIP, are not five separate ideas, but five petals of the same flower. The first is Total Depravity, which teaches that sin has corrupted every part of human nature. This doesn’t mean that we are absolutely evil, but that every thought, desire, and action is tainted by sin’s influence. We still make choices, but our will is bound by sinful desires until God renews our hearts. As Ephesians 1 reminds us, every blessing of salvation flows from God alone, not from human effort. UNCONDITIONAL ELECTION The second point, Unconditional Election, teaches that God’s choice to save some people is not based on any foreseen faith, goodness, or merit. It is purely an act of grace. Scripture says that God chose us in Christ before the foundation of the world and works all things according to the counsel of His will. Election doesn’t make anyone superior; it magnifies God’s mercy. Salvation moves us, as one theologian put it, “from the courtroom to the family room.” LIMITED ATONEMENT The third point, Limited Atonement, often confuses, but it simply means that Christ’s death was fully sufficient to save all, yet effectively applied only to those God has chosen. If God had desired to save every person, the power of Christ’s cross could have accomplished it. But in His divine plan, Christ’s atonement is applied particularly and personally to His people. It is not limited in power but in purpose. Ephesians 1:7 celebrates that in Christ “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” IRRESISTIBLE GRACE Fourth is Irresistible Grace, the beautiful truth that God’s call is effective when God calls a sinner to Himself; that call is effective. His grace doesn’t force or coerce, but it transforms. The Holy Spirit renews the will so that the person freely and joyfully turns to Christ. This means salvation doesn’t rest on a preacher’s skill or on our emotional response, but on God’s sovereign work as he normally uses the preaching as a means to call his people to faith. Ephesians 1 says that God’s grace is not miserly but “lavished” upon us—abundant, overflowing, and irresistible. PERSEVERANCE OF THE SAINTS Finally, Perseverance of the Saints teaches that those who have been truly regenerated by the Holy Spirit will never finally fall away. Believers may stumble, doubt, or drift, but God’s preserving grace will always bring them back. The Canons of Dort beautifully describe this truth: even when a believer appears to fall, God’s Spirit continues to work within them, ensuring their restoration. The Holy Spirit is the “guarantee of our inheritance,” as Ephesians 1:14 says, sealing us until the day of redemption. CONCLUSION Reformed theology, then, is not cold, fatalistic, or prideful. The canons are just calling us to worship our gracious God. The Canons of Dort remind us that God is sovereign but never distant, and that human beings are responsible but never autonomous. Grace is not stingy—it is abundant and transforming. True Calvinism doesn’t make us arrogant; it humbles us. It doesn’t stifle evangelism; it gives us confidence that God’s Word will bear fruit. The Canons call us not to pride, but to praise God. We are called to lift our eyes from ourselves and fix them on the glory of God’s grace.

Consecrated in Christ (Col. 2:11,12)

INTRODUCTION: Some Christians assume that the Old Covenant was merely physical while the New Covenant is purely spiritual. This distinction creates a problem: does God promise one thing to his people but deliver another? If so, does that imply two different ways of salvation? Scripture teaches otherwise. Circumcision and baptism are covenant signs pointing to the same gospel and the same Messiah. Through both, God consecrates his people to Christ—those under the Old Covenant and those under the New alike. Circumcision looked forward in anticipation of Christ’s redeeming work, while baptism looks back in faith to that same finished work. WHAT IS CIRCUMCISION? In Colossians 2:11–12, Paul connects circumcision and baptism with the redemptive work of Christ. At first glance, circumcision appears to be a merely physical mark in the flesh. Yet when we examine its origin and meaning, we see that it symbolized far more. It was a seal of the righteousness he had by faith (Romans 4:11). Abraham received the sign after struggling to trust that God would fulfill His promise of redemption through the Messiah’s lineage. The act itself—performed in the organ of generation is a visible sign that Christ would come from a line of people who were spiritually dead, yet made alive by God’s covenant grace. Those who bore this sign, whether individuals or households, were set apart to God and identified with the coming Messiah. The sign communicates the Gospel warning that the uncircumcised would be “cut off,” a foreshadowing of Christ’s crucifixion and a parallel to Isaac’s near-sacrifice in Genesis 22. Scripture consistently presents circumcision as spiritually significant (Deuteronomy 10:16; Jeremiah 4:4). In fact, to be uncircumcised was to be unclean (Isaiah 52:1; Leviticus 19:23). From the beginning, God’s purpose in circumcision was to signify heart renewal and consecration to Him through the promised Messiah. It served as a visible sign of belonging to God’s holy people, anticipating the One who would have to be cut off to redeem his people. WHAT IS BAPTISM? In Colossians 2:12 and Romans 6, Paul links baptism with Christ’s death, burial, and resurrection. Baptism signifies the covenant community being consecrated to Christ's death and resurrection. He is the trailblazer who has gone before us. Like circumcision, baptism marks those who belong to God’s covenant community, including believing households and their children (Ephesians 5–6; Colossians 3). Paul uses this sacramental language, as the prophets did with Israel, to remind us that we are God’s covenant people. Through baptism, we confess that Christ was cut off as the covenant breaker in our place, passed through the sea of death, and rose victorious to secure new life for all who are united to Him. THE CORRELATION OF THE SIGNS Circumcision and baptism are complementary signs of one covenant promise. In Romans 4 and Genesis 15–17, we see that the sign always follows the Word, confirming the promise God has spoken. Circumcision looked forward to the coming Messiah; baptism looks back to His finished work. Both declare the same covenant reality—death to sin, consecration to God, and new life in Christ. CONCLUSION: Both signs reveal one gospel, one covenant, and one Savior. Circumcision anticipated Christ’s being “cut off”; baptism celebrates His resurrection life. Together, they declare the double edge of the gospel. On the one hand, there is life for those who believe because Christ has been cut off and passed through the sea of death. However, there is a picture of judgment for those who reject the messiah. God’s people, whether Jew or Gentile, are now one new community in Christ, united through His death and resurrection, the true fulfillment of the Lord’s gracious covenant.. Let us seek to live as God’s gospel people.