Reformed & Expository Preaching

Passive and Mindless Muppets ? (COD Head 3,4; Acts 13:48)

INTRODUCTION There are two fundamental ways of reasoning about God and Scripture. There are magisterial and ministerial. Magisterial reasoning approaches theology from above the text, attempting to make doctrines like divine sovereignty and human will fit together through human logic. It concludes that if man truly has free will, then God must limit His sovereignty to allow freedom of choice. Ministerial reasoning, however, submits beneath the text, accepting Scripture’s truths even when they form paradoxes the human mind cannot fully reconcile. The Canons of Dordt seek to use ministerial reasoning and submit our theology to the text. Humanity was created holy but fell into sin at the first temptation, revealing how even perfect free will chose rebellion over obedience. Since the fall, human nature is unable to restore itself. Sanctification, progressively conforming to Christ by the Spirit’s work, is not achieved by moral reform or self-help but by the transforming power of the gospel. PAUL REQUESTED TO PREACH Paul is invited to speak in the synagogue. Paul’s life illustrates the paradox of divine sovereignty and human choice: his dramatic conversion shows God’s direct intervention. One would expect Paul to say that his experience is the norm. When we see Paul preach he does not boast of his experience, but the cross of Christ. Paul normally recites Israel’s covenant history, exalting God’s faithfulness throughout history. Paul makes very explicit that God fulfills his promises in Christ Jesus. In parcticular, that God manifests his wisdom through Christ’s cross. Paul gives the assurance that the cross is overturned in the resurrection. Christ has been vindicated! Paul sees the message of the Gospel as the means that God uses to call his people. He does not see his radical calling as the normal way that God calls people. The Lord normally works through the means of the Gospel to regenerate and renovate man’s core. PAUL’S ACCEPTANCE AND PREACHING Paul does accept this invitation. He preaches the gospel. Paul preaches the gospel faithfully. He follows his normal pattern of recalling God’s significant works throughout covenant history. These are events that the audience already knows. Paul shows that it is Christ who is the ultimate manifestation of God’s faithfulness. Christ secures his people, confirms God’s promsies, and Christ is the Messiah. He is the Lord and Savior. He shows that both Jews and God-fearing Gentiles are invited to hear and respond. Paul accepts the invitation to preach because he knows that faith comes through the Gospel call. The Canons of Dort state explicitly that the gospel call is genuine and serious: those who hear are truly invited to faith in Christ. At the same time, only the Spirit can renew the human will, awakening new desires and bending it toward repentance and obedience. Paul simply retells the redemptive story. They would know this history. Paul believes that as one holds out Christ that he is sincerely calling all the hearers to embrace Christ. (COD Head 3/4 Art. 8 [https://threeforms.org/canons-of-dort/#corruption]). Paul does not see a contradiction of God using a means to call his people to faith. THE COMPLEX OUTCOME The sermon turns to the heart of the theological paradox: “As many as were appointed to eternal life believed.” Some hear and believe. This is in contrast to the others' rejection. However, the sincere call of the Gospel remains unchanged. Here we see both divine sovereignty and human response in perfect harmony. Some try to use “Appointed” in a broader sense. The reality is that this is a particular appointment. The reason that some in the synagogue respond in faith while others do not is that some are appointed to eternal life. Some are not appointed to eternal life. God works through the genuine preaching of the gospel, bringing life to the dead. This means when we believe the Gospel, we have the Spirit. We also need to be careful in who we think is worthy to receive the Gospel. We have no idea who God has chosen. He chose Peter and Paul both to be apostles. Scripture gives us enough insight into them that we can see they are pretty different as people. However, they both faithfully serve the Lord. The Complex Result (Acts 13:48 [https://www.biblegateway.com/passage/?search=acts%2013%3A48&version=ESV]) CONCLUSION Believers are reassured that they are not puppets but renewed people whose wills have been transformed by grace. The gospel’s call is both real and effective: all who hear are sincerely invited, and those whom God has appointed will ultimately come to faith. This truth humbles and comforts the church.  We are called to pray for the lost to come to faith.  We are called to send out preachers to proclaim the gracious call. Ultimately, we are called to gratitude for God’s grace that will not fail. We respond, then, not with speculative pride, but with worship and trust in a sovereign Savior who uses the simple, powerful means of the gospel to bring dead hearts to life.

God's Family: Stranger Danger (Matthew 2:1-12)

Introduction There are two kinds of people in God’s kingdom.  Some are in the covenant line, and others are outside the covenant line.   Matthew captures this by showing us that there are insiders (God’s covenant people) and outsiders (those who are not directly tied to Abraham by their family line).  Matthew addresses the issue of whether or not the outsiders can be part of the family or if those who are inside the family can be outcasts.  What determines this classification? Outside God’s Family Matthew begins with the Magi. These men would be pagan Gentiles from the East. They would be astrologers who would advise kings. These are not men that we would see as sympathetic to the Israelites. However, they follow a start that they see in the distance. They come to the holy city, and they encounter Herod the king. One wonders if they will allow this jealous man to discover Christ and execute him. Well, they protect Christ and seek to worship him. The start that they follow is the fulfillment of Numbers 24:17. The great prophet Balaam was going to control the living God. Ironically, he could only speak the Lord’s word. He prophesied the star that would rise from Jacob. This star is promised to be victorious. The star testifies to the fulfillment of God’s prophecy through the prophet for hire, Balaam. The men who were supposed to hate God came to worship God. Inside God’s Family Ironically, Jerusalem should rejoice the most.  This is the city that literally means, “Vision of Peace.”  They should want to commune with God.  The vision of peace is communion with the living God. If the messiah has arrived, Jerusalem should celebrate. We read that Herod and all Jerusalem were troubled. How can this city be troubled by the “Prince of Peace” Arriving in the city of peace?  The problem is that they love their earthly kingdom and have lost sight of the heavenly one. The problem is that the insiders lost sight of what it means to be insiders.  The wise men/magi/magicians/advisoers leave.  They see the star and they are exceedingly joyful rather than troubled.  One has to continually align with the Lord’s priorities as one walks by faith in the Spirit. It does not matter if one has the covenant lineage. It is taking hold of the substance of faith, Jesus Christ, that determines one’s identity. In the Family The city of Jerusalem is troubled, but the pagans from the east have exceeding joy when they see the star above Christ’s dwelling. They journey to the home. The men who are used to the finest banquets enjoy peasant hospitality. The gifts that they offer call to our attention that the Old Testament promise is realized. Psalm 72, Isaiah, and we think of the Queen of Sheba giving Solomon gifts. This shows that they are pledging homage and honoring Christ as king. The picture here is hilarious. These are very prestitious men who gather together to worship Christ the King. They do this despite the earthly appearance. These men are not threatened by the king or the peasant surroundings. They look beyond what they see with their eyes and see with the eyes of faith that the shalom/peace of heaven does not function on fallen worldly terms. The insiders will see Christ despite our worldly expectations. The Spirit will enlighten us to see who the Lord is. We will respond in faith as we walk in the power of the Spirit. Conclusion Christ came into the world to make strangers into sons and daughters. Those who, like the Magi, lay aside their pride. They bow before Him to worship him despite his humble presentation. They empty themselves of their worldly significance. As a result, they find themselves as members of the household of God. it is only in Christ that one finds their true identity in Christ.

For Whom Does Christ Pray? (John 17:4, 9, 20-21; COD 2)

Introduction We spend another week considering the doctrine of Limited Atonement. We examine this doctrine using John 17 and the Canons of Dort. Christ’s pristly work and his compassion is evident as he goes to the cross. Our problem is that we can have a “scarcity mindset” regarding Christ’s work. We might think that limited atonement teaches that there is just enough of Christ’s work to go around. The reality is that this doctrine teaches that Christ’s work is guaranteed to be applied to Christ’s people. Christ does not potentially secure some people, but he certainly secures his people. Christ Accomplishes the Work the Father Gave Him Jesus declares in John 17:4, “I have accomplished the work that You gave Me to do.” This means that Christ is conscious he has an assignment. He has met the requirements for his day’s work. Christ has done his work. His people are not part of a co operative arrangment. Christ did the work that the Father gave him to do. The Canons of Dort rejects the idea that Christ’s death was “without a fixed plan.” Jesus is acting as a servant completing the father’s assignment. If the plan was to save everyone then Christ’s work is sufficient. We will address that potential in a moment. The important thint to note here is that the Father assigned work. Christ consciously accomplished that work. Christ expects his wages. This simply means that Christ has obeyed in the place of his people. He is going to the cross to bear the penalty of sin (Cover/Atone) for the sin. Now, he expects that the father will raise him from the dead. Therefore, Christ’s atonement is not theoretical. It is deliberate, polished, and there are metrics he is espected to meet. Christ knows the expectation and he met the expectation. Therefore, the Father owes him a resurrection. Christ has earned his vindication. (cf. Romans 1:3,4; Romans 4:24-25; 1 Timothy 3:16) Christ Secures His People Now we address the question, “Who are Christ’s People?” The second section centers on John 17:2, 6, and 9, showing Christ consciously interceding for a specific group. This group is identified as, “those whom You have given Me.” This group is still in the world, lives in the world, but is not the world. He possesses full authority over all flesh, but his application is only to the people that the Father has given him. Eternal life, in Jesus’ definition, means knowing God. This means that His people truly experience the blessings of the Spirit as they rightly know God. This is only by the Spirit’s work. (John 3) The Canons of Dordt stands against the Arminian claim that grace universally restores human neutrality by a universal assisting or prevenient grace. The Canons uses the strong language that this revives the Pelagian heresy. The log is: if prevenient grace makes us capable of saving ourselves through faith, then Christ’s death becomes unnecessary. The canons is working out the consistent implication of prevenient grace. The Reformed view maintains that faith does not save; Christ saves. Faith is the God-given instrument by which believers take hold of Christ’s accomplished work. Consequently, Christ’s prayer for “those You have given Me” assures us that the Lord’s people will necessarily receive his blessings. This is not Universal In verses like John 17:20–24, Christ extends His prayer beyond the disciples to include “those who will believe through their word.” When people ask, “Well why do missions?” The reason: God uses a means to accomplish his goal. So, simply here Christ is laying out the general call of the gospel will go forth. When we properly understand that God calls his people normally through the gospel and sees to it that the call will be effective in His Spirit then we have every reason to engage in missions. We know that the work will have an end. This is later in the Canons of Dordt. Christ is very specific about who receives his work. His intent is not to save humanity in general, but to redeem the people who are one with Him and the Father. His work is going to be applied to the people who will dwell with God forever. We might wonder if we are part of Christ’s people. When we consider Judas and Peter we see a stark contrast. Judas,(the “son of perdition” (v. 12) betrays Christ. He takes his life out of remorse rather than turning to Christ. (This is a very specific case of suicide, and not a universal commentary). Peter turns to Christ in remorse. The reprobate never sees Christ as a solution. Peter sees Christ as the only solution. Judas is not having a momentary crises, but it is a whole mindset that fails to see Christ’s mission. So, when we doubt if Christ loves us then we should believe Christ. One who does not have Christ does not care about Christ. If we struggle in our assurance it testifies that we are God’s child, and so believe! Walk in Christ becasue he is your redeemer. Christ’s high priestly intercession continues today. We have the snippet of Christ praying for the protection of his people. We should never minimize prayer. If our Lord does it as the first order to protect his people then we should be following our savior’s lead. Conclusion We need to realize that limited atonement is not cold exclusivism but comforting assurance. It teaches believers that salvation depends wholly on Christ, not our pedigree, or our performing for God’s attention. Faith is how we take hold of Christ. Faith does not save. Faith in Christ saves. It is Christ who saves and faith is the means whereby we take hold of Christ and his his distinc benefits. Christ’s prayer in John 17 shows His compassionate heart: He wants His people with Him in glory. Christ longs for full fellowship, Christ continues to intercede on our behalf. Thus, the doctrine calls Christians to humility, prayer, and gratitude. We are humbled not in our choice for God, but in God’s choice of us through Christ. Because the Redeemer has accomplished His mission and continues to intercede, our salvation stands secure. His faithfulness, not ours, sustains us. That is our peace. Let us walk in faith discerning how to live as living sacrifices unto him.

God’s Family: Joseph Son of David (Matthew 1:17-25)

Introduction Matthew’s genealogy prompts listeners to think about family legacy, reputation, and spiritual lineage. Just as we may judge someone by their family’s reputation, Matthew opens with Jesus’ lineage to show both the brokenness and faithfulness found in God’s people. He highlights deeply flawed individuals.  There are high performers and not-so-high performers. Matthew shows us that God works through an imperfect line and people to bring about the Messiah. The discouraging side of the genealogy reminds us that sin runs through human history since the fall.  However, the encouraging truth is that God knows the family he needs to redeem. Who Is Joseph? Joseph enters the narrative at the hinge between Israel’s history and Christ’s birth. His name itself recalls the patriarch Joseph, the son of Jacob.  He recalls a very broken history. Joseph was betrayed, cast down, and yet exalted for the preservation of God’s people.  Joseph’s predicament is a result of his brothers, who sold him into slavery.  He was sold because of the rivalry that raged in Jacob/Israel’s house. We recall the tragedy of Jacob’s story, but the Lord does not give up on his people.  Joseph, in Matthew’s story,  also plays his role in the covenant story.  He is the unsung hero.  He is righteous and seeks to do what is right to honor the Lord. God’s story of redemption continues through generations, proving that His purposes never depend on perfect people but on His steadfast covenant faithfulness. How Is Joseph the Son of David? The genealogy reveals Joseph’s descent from David’s royal line.  It is not through biological perfection, but through God’s covenant promise. The angel addresses him deliberately as “Joseph, son of David,” affirming his role as the legal father of Jesus.  The Lord vowed that the Lord would build David’s house forever (2 Samuel 7). Joseph testifies that God kept his promise. Matthew arranges his genealogy in three sets of fourteen generations.  This assures us that  God’s deliberate design, from David to Jeconiah, from exile to restoration, climaxing in Christ, the “seventh seven,” is God’s plan.  God has been with his people every season. Joseph’s righteousness is not defined by faultless moral performance but by his desire to discern what is pleasing to God. When he wrestles with anger, betrayal, and uncertainty, he displays righteousness by seeking to honor God’s will rather than his own emotions. The faithfulness of David’s line, despite its failures, reaches fulfillment in Christ’s advent.  Joseph assures us that God’s people will bear fruit of their redeemer’s power. God will prevail despite his people. Why Is This Marriage So Important? Here lies the crisis of the narrative: God’s redemptive plan seems fragile, hinging on whether Joseph will trust the messenger’s word and take Mary as his wife. If Joseph fails to take her, then God’s plan falls flat. The messiah did not come through the line of Judah and David’s line. Joseph takes Mary as his wife and names the child Jesus, acknowledging Him as his legal son. Joseph secures Christ’s standing in the Davidic line. His naming Jesus, Yahweh Saves, shows his submission to God’s plan.  Joseph embraces public shame by taking Mary as his wife. Joseph forfeits his paternal right by naming the child Jesus. Truly, Jesus is God’s Son. Joseph submits to God’s plan. This is why Joseph is a righteous man. He seeks to do what pleases the Lord by walking humbly before our God. (Micah 6:5) Conclusion Matthew’s account calls us to contemplate the beauty of divine sovereignty expressed through frail humanity. God entrusts His promises not to the powerful or perfect but to those who wait upon the Lord.  The ones who believe the promises of God.  The ones who seek to please their God as live out of gratitude. Joseph’s story teaches that righteousness is not about mastery of the law but humble trust in God’s redemptive plan. The genealogy of Christ tells us one thing: God triumphs over human sin and carries His covenant promises despite every human failure. Through Emmanuel, “God with us,” the fractured family of humanity becomes redeemed and restored. Just as Joseph obeyed in faith, we too abide in confidence that God’s promises will never fall flat.  He saves His people from their sins, fulfills His covenant, and draws us into His eternal family.  Let think about the joy of being called into God’s family.

Scarcity or Abundance? (John 10:15; COD Head 2)

Introduction Limited atonement sounds as if the Lord is setting up an excluvie group or there is not enough for everyone. Far from portraying Christ’s atonement as scarce or exclusive, Scripture presents it as infinitely sufficient for the whole human race. However, Christ’s work is only applied to the sheep. So, Christ’s work is not a scarce resource, but it is only applied to the elect. This is not something for the elite because none of us deserve Christ’s work. We are all sewer dwellers who need to be lifted up by the scruff of our necks. Who Are the Sheep? John 10 divides humanity into two groups: Christ’s sheep and those who are not His sheep. Christ lays down His life for His sheep. The Canons of Dordt teach us that Christ’s death is infinitely sufficient. This means that if the human race continued to generate generations forever that Christ could save ever last one of them. However, God chose only to apply Christ’s work to his sheep or his elect people. These sheep are not identified by elite status or by receiving mystical confirmation of election. Jesus explains that His sheep are simply those who hear His voice, and follow him. How do we know if we heard his voice? Do you believe the Gospel? Do you believe that Christ is the God man? Do you believe that Christ is your savior? Well, then you are one of his sheep. The problem with this doctrine’s title, “Limited Atonement” is we think we know the number of the elect. However, we have no idea how many people will be in heaven. It is not for us to know. We are simply called to preach the gospel, call Christ’s sheep, and follow his lead as faithful sheep. What Does It Mean That Christ Lays Down His Life for the Sheep? Article 4 of the Canons highlights the unique value of Christ’s death: only the God-man can offer a sacrifice sufficient to satisfy God’s requirements. Christ is both truly human (creature who offended) and truly divine (able to bear the infinite wrath). Christ is our unique savior, but the beauty of John 10 is that he is also our shepherd. His self-giving is radical. He gives his life so his sheep can have life. Christ intentionally lays down His life because this is the only way to secure His people. We do not walk in a dead shepherd, but the shepherd who also takes it up. Christ’s work definitively assures us. This is why we sometimes say that this is definite atonement. What Does “Limited Atonement” Actually Mean? The doctrine does not teach scarcity, insufficiency, or elitism. Instead, it affirms: Christ’s atonement is infinite in worth and fully sufficient for all if God so chose. The beauty of this is that Christ’s sheep not only will hear his voice, but they will obey. As they obey their shepherd they will be lead into the heavenly pastures. Assurance comes through believing Christ, not by calculating how many are saved or whether the “supply” of atonement has run out. Christ knows His sheep, calls them, gives them eternal life, and promises that no one can snatch them from His hand. Conclusion We need to remember that the doctrine of limited atonement or definite atonement is not meant to unsettle believers but to anchor them. Christ never reveals the number of the redeemed or invites us to speculate on who is in the flock. Rather, He directs us to one simple question: Do you hear the Shepherd’s voice and believe the gospel? If so, His atonement is yours, His life is yours, and His protection is yours. The doctrine is therefore not restrictive but profoundly comforting: the Good Shepherd lays down His life with purpose, gathers His sheep across history, and guarantees that His sheep will dwell with him him in glory. Let us hear the voice of our shepherd. Let us walk in the Good Shepherd, who not only laid down his life, but who also took it up again.