Reformed & Expository Preaching

Ironic Exaltation (Esther 7:1-10)

Introduction The moment has finally arrived. After weeks of tension, Esther and Mordecai find themselves trapped in a kingdom where royal decrees cannot be overturned. A decree looms over their heads: the jews are to be annihilated. The clock is ticking, and the 11-month timeframe continues to get closer. Esther is dragging her feet by engaging in two banquets. Is this another Marie Antoinette who has an attitude, let them eat cake? What is more, when she lists her requests, she speaks first of her inconvenience. What about the horror of ethnic cleansing? What about the horror of people trying to destroy God’s plan by slaughtering his promised people? Esther's Answer Esther has not been characterized as very wise. In fact, she has just been led around and told what to do. She does not seem self-willed or competent. We learn that Esther is very savvy. Rather than making her request at the first banquet, she waits, which tests the king's sincerity. When the moment comes, she begins with a personal appeal: let my life be spared, and the life of my people. We might think that she is selfish. Rather, she is starting with one that the king loves. Then, with one bold declaration, she identifies herself publicly as a Jew, aligning herself with God's covenant people at great personal risk. Her restraint, her timing, and her courage together expose Haman for exactly what he is: the enemy of God’s people. She is the queen of her people. Haman's Fall From the moment the king leaves the room in anger, Haman's fate is sealed. The man who boldly celebrated the annihilation of an entire people is now on his knees, begging for his life from a woman. The irony runs deep. This is a kingdom that ruled that no woman would have authority over a man. Now determines what happens to Haman’s fate. Saul caved, and Samuel finished the job. This man repeats the story only to find that history repeats itself. Haman does not cry out, but only begs for mercy. He wants to live again to tyrannize some more. He is not asking God for mercy, but begging the queen to extend his selfishly ambitious life. It is in his personal ambition he loses his life. The king walks in and sees him on the couch with Esther. His persistent clinging and begging for his life is what brings him down. The king is furious, and Haman leaves the scene. The king will not tolerate anyone attempting to assault the queen. Esther remains silent, allowing the king to make his hasty judgment. Tragically, the words ring true. You will fall (certainly fall in English), and he had fallen before Esther. Haman Exalted In a final twist of dark irony, Haman is "exalted.” He wanted to be exalted, and he got his wish. He is impaled on the pole that he built for Mordecai. Satan tried to triumph over God in Eden, but his fate was, is, and will be publicly declared. Haman is the reminder: God’s purpose stands. The towering structure, visible across the entire city of Susa, was meant to display Mordecai's shame. Instead, it displays Haman's. The deeper meaning is that anyone who is hung on a tree is a covenant breaker. (Dt. 21:21, Gaol 3:13). The Lord's decree that Amalek would not stand is fulfilled, and the king's wrath is appeased the moment it is done. Haman, who schemed to destroy God's gospel community, ends on a tree he never intended for himself. And in that picture, we see the shadow of Christ. One is hung on a tree, and the king’s wrath subsides. Christ did this not as a sinner, but as our Redeemer-Lord. Haman symbolizes the other side of this. The serpent seed will not rise and be victorious. Conclusion The book of Esther is a story about the "B team,” which is flawed, unlikely, and outmatched by smarter, more powerful people. However, God’s humor shines through in his sovereign purpose for his people. God does not take the easy way out, but God preserves his people so that they have life in the Lord. Esther could have stayed silent and saved herself. Mordecai could have bowed. Instead, God worked through their faithfulness to protect his people and establish his purpose. We must not grow too self-righteous. In fact, this story reminds us that Haman deserved what he received. We must remember that all of us are hamans. We all deserve to be hung upon a tree. The mercy of the gospel is that Christ went to that tree in our place, so that we don't have to. If God could protect his people through the B team in Persia, how much more can he do so in Christ? That is our hope, our confidence, and our motivation as we press forward in this age. Let us cling to our redeemer. Let us live for him. Let us live in him.

The New Rhythm of Grace: How Sanctification Transforms Your Christian Life | Colossians 3 (Chapter 6)

In chapter 6 of Sinclair Ferguson's "Devoted to God," we explore sanctification not as a burden of self-effort, but as learning a new rhythm. This is living in the rhythm of heaven itself. Like Russian dolls fitting perfectly together, the Christian life reveals layers that all point to the same truth: God's grace comes first, and our obedience flows from what He has already done. Through Colossians 3:1-17, Ferguson shows us that grace doesn't just rescue us from sin's penalty; it retrains our hearts. We're not merely forgiven. We need to see that we're being recreated from the inside out. This is the Spirit teaching us to dance to a new beat, transforming us through our union with Christ. The new rhythm involves both putting off and putting on. We shed the old wardrobe of anger, lust, greed, and pride. We are not doing this for moral improvement, but because those clothes no longer fit. We are new creatures in Christ. Instead, we clothe ourselves with compassion, kindness, meekness, patience, forgiveness, and love. These aren't abstract virtues; they are reflections of Jesus himself. Sanctification begins with a change of identity before it ever becomes a change of behavior. This rhythm isn't frantic or forced, but it's peaceful. The music of the gospel is not a mundane march, but more like a heartbeat.

Misery or Mercy? (Psalm 19:7-14; LD 2)

INTRODUCTION The Heidelberg Catechism teaches that the law of God reveals our sin and misery. This becomes even more disheartening when we see that by nature we hate God and our neighbor. This raises an honest and uncomfortable question: if God's law only exposes how badly we fall short, why would anyone want to study it? And how can Psalm 19 celebrate the law as life-giving when it seems to do nothing but condemn us? WHY CELEBRATE THE LAW? At first glance, the law of God seems like a setup for failure. The standard is total love for God and neighbor. This means we are not allowed a single distracting thought. There is a bar set that none of us consistently meet. Yet Psalm 19 describes the law as perfect, right, and pure, with benefits including a revived soul, wisdom for the simple, joy in the heart, and enlightened eyes. How do we hold both realities together? The key is understanding that the law here is not simply a list of commandments designed to expose our inadequacy. The Hebrew word Torah carries a broader meaning. Think of Torah as the Lord's instruction for life. When we study God's instruction, we are not just measuring ourselves against an impossible standard. Ironically, we are instructed in how to live. Life is not found in our obedience, but in Christ’s obedience. We live in the power and grace of God. The commands do reveal to us how we ought to live, but we must remember that we live in his promises rather than our perfect obedience. The celebration of the Torah is the celebration that we get to live for Christ, and in Christ. It is Christ who secures us. We have the joy of living as living sacrifices out of thanksgiving for him. WHY FEAR GOD? The phrase "fear of the Lord" can easily be misread as cowering before a tyrannical God who delights in punishing his people. But that misreads both the psalm and God’s character. The fear of the Lord is not a call to be terrified of God. Rather, it is honoring him, humbling oneself, and a right ordering of our relationship with God as Creator and Redeemer. God is not a distant sovereign looking for reasons to strike us down. Scripture consistently shows a God who warns before he acts. He is a God who is bigger than his people. His people cannot annul his purpose. He is not confined to a single land or place. We see this because He communes with his people and protects them even in exile. Christ weeps over Jerusalem. To fear God rightly is to recognize who he is and who we are: We are his creatures who have been redeemed. He is our God and redeemer. We revere his name accordingly. WHY DISCERN THE TRUTH? Psalm 19 closes not with confidence in our own faithfulness, but with a prayer of dependence. The Psalmist raises the question, “Who can discern his errors?" The question highlights the problem that we have. We are unable to clearly see all our sins. In fact, the prayer is the request that the Lord keep us back from willingly and joyfully rushing into sin. We do not want to be presumptuous and rush into sin. Discerning the truth means coming before God honestly. We are continually asking him to search us, convict us, and keep us from the sins that would have dominion over us. The psalm ends not with a pledge of personal grin-and-bear-it resolve, but with a cry: "Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer." Discernment flows from dependence. The goal is not moral self-improvement but a life continually oriented toward the God who has redeemed us. CONCLUSION The catechism is correct to say that the law shows us our sin and misery. But it does not leave us in misery. Psalm 19 invites us to see the law as a gift from a God who loves us enough to give us his instruction. He is gracious enough to keep us even when we fail to keep his law. We must remember our need for our redeemer. We must also remember we are called to live for our redeemer. It is by God’s grace, his power, and mercy that we will prevail in him.

Mordecai's Ironic Reward (Esther 6:1-14)

Introduction The book of Esther presents a seemingly impossible situation: God's people face annihilation, Persian decrees cannot be overturned, and God appears to be completely silent. We might expect a burning bush, ten plagues, or some dramatic miraculous intervention. We would expect that God is going to act in a dramatic and certain way. Instead, the Lord works through something far more ordinary. He works through the boredom of insomnia. His solution to cure the insomnia is to have Persia’s decrees read to him. This arbitrary moment changes the course of history and shows that Persia’s decrees will not stand. The Providential Problem Esther is caught between two unmovable Persian decrees. There is one forbidding wives from disrespecting their husbands. This was sent out to all the provinces. There is another decree that calls for the annihilation, full extermination of the Jewish people in eleven months. This goes all the way back to Amalek trying to conquer Israel. The messianic line itself is on the verge of being wiped out. Yet God's answer to this crisis is not a miracle, but insomnia. This seems absurd. The Lord parted the sea for Israel. He sent the 10 plagues. He made a donkey talk. Now, the Lord is working through a sleepless night? Well, the king is reminded that Mordecai saved his life. He also knows that Mordecai has not been rewarded for his deed. The sleepless night is interrupted by the morning and a man with an urgent request. The King's Query As the king searches for a way to honor Mordecai, Haman arrives at the palace. Haman has a spring in his step. He is going to overturn history and make things right. He is going to kill Saul’s descendant. His wife and friends came up with the plan. He just needs to manipulate the king a little bit. The king notices that someone is outside and wants to know who it is. He learns that it is Haman. He invites Haman into the room, and before Haman can speak, the king asks him a question: what should be done for the man the king desires to honor? Haman, blinded by his own pride, assumes the king must mean him. He wants it to be public that he is significant in this kingdom. The best thing would be to have Mordecai sing Haman’s praises before Mordecai is exalted on the pole. So Haman gives his answer. He wants to be paraded around the city. He wants the royal robes on him. He wants to be on a royal horse. The trap is sprung by Haman's own mouth. The king tells him to do exactly that, but for Mordecai the Jew. The man who wrote the decree to exterminate the Jewish people is now forced to parade his nemesis through the streets while shouting out Mordecai’s honor for all of Susa to hear. God is not sending a prophet. He is using Haman's own arrogance to proclaim the triumph of the messianic line. God’s decree will stand. His passive power is greater than the serpent’s scheming. Haman's Horror Haman rushes home in shame, and the advisors who once fueled his confidence now deliver a devastating verdict: Haman will not trample the serpent seed. The Lord does not need to use plagues to protect his people and undo Persia’s decree. He simply needs to inflict a restless night. Haman must come to grips with the fact that his wife cannot advise him out of this predicament. Before Haman can even process this prophetic warning, the king's servants arrive to escort him to Esther's banquet. The narrative leaves us on a chilling cliffhanger, but the message is already clear. Unlike the unstable Persian king who regretted sending away Vashti, God does not reverse his decrees. The seed of the serpent will not stand. The messianic line will not be exterminated. And Haman, like Amalek before him, is running out of time. God’s promise is real. God is not manipulated by his advisers. Conclusion The book of Esther is a book criticized because God is silent. However, God is not passive. God is active in his silence. A night that seems arbitrary is all God needs to save his people. He is working through the most mundane details of human life to ensure that his promises cannot fail. The decrees of Persia, for all their pomp, and certain decrees do not veto God’s will. The Lord promised to conquer death, and so he did in Christ, as Christ has been raised triumphantly from the grave.

The Conflict Zone: Walking by the Spirit vs. the Flesh (Galatians 5) | Devoted to God Series (Chapter 5)

In chapter 5 of Sinclair Ferguson's "Devoted to God," we confront an unavoidable reality: the Christian life is a battlefield. The moment you became a Christian, you stepped into a war zone where the flesh and the Spirit are locked in mortal combat for your soul. Paul's command in Galatians 5 is both a promise and a call to action: "Walk by the Spirit, and you will not gratify the desires of the flesh." This isn't about trying harder in your own strength. Christian holiness is rooted in what God has already done through Jesus Christ and the gift of the Holy Spirit. Ferguson helps us understand that we live with a foot in two ages. We live in the old age dominated by flesh, sin, and death, and the new age dominated by the Spirit, grace, and life. We explore the biblical pattern of indicative (what God has done) leading to imperative (how we're called to live), and discover five practical principles. This is a battle, but it's one we fight as wounded soldiers, encouraging each other onward and upward, always finding our resources in Christ.