Reformed & Expository Preaching

Our Eternal Problem (Matthew 25:35-46; LD 4)

Introduction: When faced with a problem, our instinct is to solve it. This does not mean we fully understand the problem. We can rush to judgment, minimize the problem, and then come up with the wrong solution. This is a not a great way to problem solve. The same temptation applies to the problem of sin. We reach for strategies. We can minimize the depth of sin through antinomianism. We can claim that the problem of sin is outside of us so we try to escape it through monasticism where we hide away. The most common way is to just have more gfit and manage it through better personal discipline. But none of these approaches touch the root of the issue. As Luther reportedly said of his time in the monastery, "I went to escape the rascal, only to find that the rascal followed me there." The point: the problem is not outside of us, but it is deep within us. We are sinful creatures because of the fall. So the catechism presses the question: how much trouble are we really in? We Robbed Ourselves of Glory God created humanity with the full capacity to obey him. Man was not lacking anything nor did man need an extra gift to obey. Man had everything that he needed to obey God. Yet through his own willful disobedience, instigated by the devil Adam and Eve freely rebelled against God by deciding for themselves what was right. They forfeited the good gifts of their creation. They had goodness, peace, and communion with God, but immediately after the tree death meant losing these gifts. Satan may have sparked the rebellion, but Adam and Eve stoked the fire. The consequence of that choice is tragic. Christ's words in Matthew 25 are not easy ones: “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels (v. 41). The image of Gehenna, Jerusalem's ever-burning garbage heap, is the metaphor for the unquenchable fire. It never stops burning. We have chosen for ourselves a very horrible fate. We Are Called to Bear the Fruits of Christ God is holy, and he cannot look away from sin. He is angry with the sin we inherit from our representative Adam. We are also responsible for the sin we commit. God will punish sin. That's a sobering reality. But the catechism doesn't leave us there; it turns to the question of what faithfulness actually looks like in the life of someone who is in Christ. The picture Christ paints in Matthew 25 is a shepherd separating sheep from goats. The sheep are those who fed the hungry, welcomed the stranger, clothed the vulnerable, and visited the sick and imprisoned. It is important that thgey did not even know that they were going to receive any recognition. Most of all they never thought of this as a doing this for Christ. It was simply the natural outflow of a heart shaped by him. The goats, by contrast, saw no benefit in caring for those who couldn't return the favor. The emphasis is on the least of these. Christ's point is clear: the ones in Christ have a radically different value system. The sheep care for those who will not give them mutual benefits. The sheep and the goats bear fruit of their eternal destiny. There Are Eternal Consequences The catechism teaches that we begin to taste the fruit of what we sow in this life. We might say that this is a health and wealth type of message. However, there is another way to think about this. Those who tear others down find themselves isolated; those who exploit others will find few willing partners. When Christ says that you reap what you sow there is a call to do some self reflection. If life is not going the direction we want then we might consider what seed we are sowing. But the stakes don't end here. The warning is also going out to the eternal consequences. There is the language of the worm that never dies (Isaiah 66), John the Baptist speaks of the unquenchable fire (Matthew 3), the eternal fire (Matthew 25), the smoke that rises forever (Revelation 14). These are not casual metaphors. They are intended to be sobering because they communicate that a life outside of Christ in his age ends with eternal torment. This is not something that we should take lightly. When we take hold of Christ by faith we are assured that the same Christ who describes the eternal fire is the one who walked through it on our behalf. The cross was Christ enduring the eternal consequence of sin in our place, so that when he returns as the glorious Son of Man he returns to gather his sheep to himself. The goats are cast away, but the sheep will live in him because they are in Christ. Conclusion: Only Christ Can Solve This We are in a great deal of trouble if we stay the course after the fall. This is not a problem we can solve in our own strategy or strength. No technique, no strategy, no monastery will solve sin’s deep rooted problem. Even those who have walked with Christ for decades still feel the weight of sin at the end of their lives. If we struggle that much in the Spirit, how could we possibly overcome this on our own? The catechism's answer is not a program. It's a person. God knew the problem, God solved the problem, and God meets us with a call to life which is the call of the Gospel. So let us not minimize the fall with creative human solutions. Let us cling to our Savior who issues his gracious call. Let us find our life in him. And let us do the ordinary things of the Christian life to glorify our savior. Let us be a people who honor him.

God's Glorious Projection (Esther 8:1-17)

Introduction The book of Esther shows that God’s word is the only word and decree that stands. His word cannot be overturned. This is true even when it appears that evil has seized the upper hand. Throughout Esther’s story, it seems as though Satan has declared “checkmate” against God’s people. Haman’s decree threatens the destruction of the Jews. If his decree stays in effect, then his decree overrules God’s decree. We see from Esther that God is sovereign over history. The book of Esther assures us that His B team is more powerful than Satan’s A Team. The Transfer of Power The first development in Esther 8 is the transfer of power from Haman to Esther and Mordecai. Haman has been executed. His estate and authority are given to Esther and Mordecai. This is deeply ironic. The man who sought to destroy the Jews loses everything, and his wealth and position are handed to the very people he tried to annihilate. This is done despite the decree that “no woman should rise above a man.” Esther’s rise in status shows us that the decrees may be uttered, but they are only as weak as the men who made them. This reversal reminds us that God’s promises will prevail. Though the enemy boasts victory, we see that God quietly overturns their victory. God demonstrates that He controls history and that the seed of the woman will triumph over the seed of the serpent. Esther and Mordecai are God’s chosen instruments that he uses to publish his victory. Transferring the Decree Despite Haman’s fall, a serious problem remains: the original Persian decree to destroy the Jews cannot be revoked. This is why the king cannot take Vashti back to the palace. Daniel confirms this truth by telling us that the laws of the Medes and Persians cannot be overturned (Dan. 6:8). The Jews are to be exterminated, and the royal decree cannot be annulled. This means that one villain is removed from the story, but his villainy still stands. Esther pleads with the king for a solution. The king hears her plea. He gives the signet ring to Mordecai to issue a new decree. This new decree allows the Jews to defend themselves against those who would attack them. God works within the limitations of the Persian legal system to preserve His people. The danger is real, but God provides a means of deliverance. Even when circumstances seem impossible, God preserves His people and protects His people while working out His redemptive plan. God’s word and his decrees stand in him. The Truncated Reversal The first decree is never cancelled, repealed, or annulled. The Jews are allowed to fight against those who would attack them. The solution is not a true resolution. There are two opposing decrees existing side by side. This situation exposes the absurdity of human kingdoms that claim to bring a worldly utopia. The Persian Empire cannot resolve its own contradictions. It cannot create the perfect world it promises. This reminds us that true shalom or peace will not come in this age. Human kingdoms cannot establish the final utopia; only Christ’s consummated kingdom will bring lasting shalom. Conclusion The story of Esther reminds us that God’s decree will always stand above the decrees of earthly powers. When it seems that evil has won and God’s promises have failed, God is already working behind the scenes to build his eternal kingdom. For believers today, this story teaches us how to live in the present age. We do not expect this world to become our ultimate utopia. Instead, we live faithfully. We discern what is pleasing to our Lord, seeking to walk humbly before his face. No, we are not in glory, but we taste its power as we walk by the Holy Spirit. Just as God preserved His people in Esther’s day, He continues to do so today. Our hope rests in the Lord who has conquered sin, death, and hell in Christ. We do not walk humbly as a defeated people, but a people whose victory is secured in the king who was cut off. The king who passed through hell, and the king who has prevailed.

Chapter 7 - “In For the Kill”

Are you ready to fight sin with gospel hope? In this powerful message on sanctification, we explore Chapter 7 of Sinclair Ferguson's "Devoted to God" titled "In for the Kill"—learning how to actively put sin to death through the Spirit's power. Romans 8:13 declares: "If by the Spirit you put to death the deeds of the body, you will live." Sanctification is a battle, but it's rooted in our union with Christ and fought with His strength, not ours.

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.