Reformed & Expository Preaching

Why Preach Christ? (Acts 4:1-22)

Introduction: The Great Reversal The book of Acts shows us that God has a sense of humor.  There are parts when you laugh, and then you weep at the same time. Here we find Peter and John.  These are blue-collar fishermen with no formal rabbinic training.  They are not trained in rhetoric or any fancy talk.  They are called to stand before the rulers, or Israel’s ruling council. These are men who know how to mend nets, not argue fine points of Torah. And yet the God who chose a stuttering shepherd to confront Pharaoh now places these ordinary men before the extraordinary powers of Jerusalem. The religious elite thought they had solved their Jesus problem by crucifying him. "Sacrifice the one, save the nation," Caiaphas had calculated. But now that "one" has risen, and his followers are standing in Solomon's Portico proclaiming Christ and healing people, they have to see that their plan failed.  Luke reports that five thousand converts were saved that day.  The Sanhedrin had a plan, but their plan did not rule the universe. The Arrest (When the Gospel Offends Everyone) The gospel is an equal opportunity offender. The Sadducees we could label as the religious liberals who denied the supernatural.  They are offended because Peter proclaims resurrection. The Pharisees, whom we could classify as the religious conservatives obsessed with purity, are offended because this crucified criminal is being declared the Messiah. The gospel cuts across our categories. It challenges the conservative tendency to control God's work ("He must operate within our parameters") and the liberal tendency to domesticate God's work ("Surely he doesn't actually intervene in history"). But notice the apostles' posture. Their goal is not to offend both sides. They're simply asking: "How do we glorify Christ?" When your gaze is fixed on Jesus, you become simultaneously more courageous and more humble. You speak clearly without being condescending, boldly without being arrogant. The preaching of the Gospel is a key that truly opens and closes the kingdom of God by God’s power. The Defense (The Spirit's Apologetic) Peter opens his mouth, and something unexpected happens. This is the same Peter who choked in a servant girl's presence, and who denied Christ three times. In fact, Peter opened his mouth once, and Christ said, “Get behind me, Satan.”  Peter is the last man you want holding the microphone when you are under pressure. But now, "filled with the Holy Spirit," he delivers a masterful defense that shocks the Jewish council. He doesn't hide behind theological nuances. He names "Jesus of Nazareth” as the messiah.  Yes, the town of Nazareth is a humble town.  The leaders do not see this as symbolizing Christ’s humility, but as a way to discredit Christ’s messianic credentials. After all, nothing good comes from Nazareth. (John 1:46) Peter identifies Jesus of Nazareth, but also accuses the leaders when he exclaims, "You crucified him." But he doesn't stop there. He proclaims the great reversal: God raised him. The stone the builders rejected has become the cornerstone.  The new Christian temple is built around and in Christ. This is the heart of Christian apologetics. It's about Spirit-empowered testimony to the person of Christ, "Apart from him, there is no salvation.”  Jesus alone has defeated death. He alone can make the broken whole.  He alone is the great healer. The Dilemma (When Evidence Isn't Enough) The Sanhedrin's response is almost tragically comical. They can't deny the miracle that has transpired.  The crippled man is standing right there, "holding fast to Peter and John." Five thousand new believers aren't exactly subtle. So what do they do? They try to suppress the message. "Stop speaking in this name." Notice the logic: they assume the gospel's power depends on its messengers. Silence the apostles, and the movement dies. They fail to see that the message itself has power.  Christ works through his message.  They fail to see that what they sought to destroy God raised.  We might think that Christ has abandoned his people.  However, this is the living Christ, reigning from heaven, building his church through his Spirit.  Clearly, Christ’s promise in Luke 21:15 is confirmed, “I will give you a mouth and wisdom.” Peter's response is both respectful and unmovable: "We cannot but speak of what we have seen and heard." The apostles will not and cannot deny who sent them.  The gospel spreads not through political maneuvering but through ordinary people who have encountered the extraordinary grace of Jesus.  The leaders should take on the yoke of Christ. Conclusion: Who Do You Say That He Is? The narrative leaves us with the same question Jesus once asked his disciples: "Who do you say that I am?" The crippled beggar wasn't merely healed, but he was "saved.” He was made whole, completed in Christ. This is the offer: not just a better life, but a new life. The religious leaders saw Jesus as a problem to be managed. The apostles saw him as the Savior to be proclaimed and embraced. We are called to clearly see Christ and take his yoke upon us.  Do you see him as your Lord? The same power that made the lame man walk is the same power to give us true life and communion with God. Take hold of Christ. Find your wholeness in him.

Why Pray? (Matthew 5:6-13)

Introduction We refer to the prayer Christ taught us to pray as the Lord’s prayer. We should call it the Disciples' Prayer. Our catechism reminds us that prayer is the "chief part of our gratefulness" to God. Yet prayer remains one of the most difficult and probably misunderstood aspects of the Christian life. Dennis John says, “prayer is neither a guilt-laden duty to a distant deity nor a casual chat with a ‘buddy’ Jesus. Rather, true prayer flows from recognizing the presence of Jesus as Lord—marked by joy, confidence, reverent fear, and a preoccupation with God's kingdom rather than our own comforts.” We conder then three points to teach us about prayer. Why Is Prayer So Difficult? Prayer is difficult not because of how we were created (we were made for communion with God), but because of the Fall and our sinfulness. There are several practical reasons Christians struggle: * We feel inadequate—comparing our prayers to others' eloquence * We've been disappointed—God answers "yes," "no," or "wait," and we chafe at waiting * We feel foolish—praying to an invisible God seems odd compared to tangible human relationships * We doubt it matters—questioning why we should pray to a sovereign God (answered: God uses means, and He uses our prayers) * We're too busy—prayer feels unproductive in a culture that prizes accomplishment * We have faith in progress—trusting money, medicine, or other means more than God * God hides behind "masks"—providing through ordinary means (farmers, doctors, grocers) rather than miraculous drops from heaven To Whom Do We Pray? The "who" of prayer shapes the "how" and "why." Christian prayer is not a performance or a technique but a relationship—a conversation where our lives meet God. The text (Matthew 6) warns against two errors: praying like hypocrites (performers seeking human approval) or like Gentiles (heaping up empty words to manipulate God). The answer: We pray to our Father—the one true God, Father, Son, and Holy Spirit. This is staggering: the eternal Son invites us to call His Father "our Father." This is not by nature or birth but by grace through faith in Christ. By nature, we are children of wrath; by grace, we are adopted, heirs. We pray to the Creator and Sustainer of the universe, who is no longer our Judge but our loving Father, who sent His Son to pay for our sins. This new covenant reality—calling God "Abba, Father" through the Spirit—is the foundation of all Christian prayer. Why Pray? The "why" flows from the "who": * Because we can—it is a privilege and gift, purchased by Christ, who now intercedes for us at the Father's right hand * Because God uses means, our prayers actually matter and accomplish His purposes * Because of our necessity, prayer is a declaration of dependency; we have nothing we did not receive from God * Because God delights in hearing from His children—unlike earthly parents, He never grows weary of us * To commune with the Giver, not just get His gifts—we pray out of love for who He is, not lust for what He gives * Because prayer changes us—it offers "a less busy heart," reorienting us to trust God's sovereignty even when circumstances don't change * Because God commands it—yet it is no mere duty, but a gracious invitation * Because we are grateful children, prayer is the chief expression of thankfulness for all we have received Conclusion We consider what Dennis Johnson says regarding prayer, calling the church to a "vivid consciousness of the presence of Jesus." True prayer is joyful and confident, reverent and kingdom-focused. It is not performed out of guilt or self-pity, but out of love for the Giver. As Johnson says, "We pray not because we must, but because we may, not out of lust for his gifts, but out of love for the giver, and not to bend his will to ours, but to bend our will to his."

The Parable of Two Prayers (Luke 18:9-14)

We welcome Rev. Chuck Tedrick to our pulpit this morning. He is the Dean of Students and Director of Alumni Relations at Westminster Seminary in California. Introduction Christ tells a parable about one of the world's worst prayers, immediately followed by one of the world's most beautiful prayers. The warning is that some trusted in themselves, believing they were righteous, and treated others with contempt. Two men from the same covenant community go to the same temple service. Both stand to pray. Both address God. Yet everything else about their prayers reveals two completely different kinds of people. There is one group that looks to God's grace in Christ alone for salvation. Another group who looks to themself. One represents the humble; the other, the prideful. Christ presents two characters to represent these positions. We would expect the Pharisee to be praised by Christ. We would expect the tax collector to be condemned. However, we see that Christ does the opposite. Why does Christ condemn the hero while exalting the expected villain? The Prideful Prayer The Pharisee enters the temple with impressive religious credentials. In his day, Pharisees were the most pious, conservative, and scrupulous religious leaders. They took God's law seriously. Tragically, they valued the law, but not the law’s giver. His heart is far from God and the Lord’s grace. Standing by himself, he prays: "God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get." This is impressive and intimidating. Notice what is missing. He thanks God for nothing. He is not thankful for the Lord’s grace that has moved him past previous sins. He does not see God as the giver of his daily provision. He does not see that he needs the Lord’s grace and mercy to stand strong. He compares himself to others and finds himself superior. He lists sins he has avoided (theft, adultery, injustice) and works he has exceeded (fasting beyond requirement, giving above the tithe). Notice that he never mentions his own sins: coveting, gossip, envy, impatience, or the self-righteousness and contempt pouring from his heart. He has not loved God with all his heart, soul, mind, and strength, nor has he loved his neighbor as himself. The tragedy is not that he hasn't traveled far enough down the road of good works, but that he is on the wrong road entirely. He travels the "law road" when he needs the "faith road." He tries to justify himself through works when Scripture declares that "by works of the law no one will be justified." He trusts in himself rather than in God's promise. The Humble Prayer The tax collector represents the opposite extreme of Jewish society. Tax collectors were despised as traitors and thieves. They compromised their Jewish purity by collaborating with Rome. In fact, they extorted money from their own people. His posture is different from that of the previous man. He stands "far off," unable to lift his eyes to heaven, beating his breast in grief. His prayer is devastatingly simple: "God, be merciful to me, a sinner." He knows he needs the Lord’s mercy and grace. He knows that he cannot stand on his own. He compares himself to God and finds himself wanting. He recognizes he has nothing to offer. He does not have a righteousness that exceeds that of the scribes and the Pharisees. All he asks for is mercy. He does not have a resume that proves his worthiness. No, he is confronted by the reality that he is a desperate sinner on thin ice. The word he uses for "mercy" is propitiation. This is a traditional word that refers to the turning away of God's wrath through sacrifice. On the Day of Atonement, the high priest would confess sins over a scapegoat sent into the wilderness and sprinkle blood on the mercy seat. This tax collector understands what the Pharisee misses: the wages of sin are death, and we need a substitute. Jesus is that substitute. He is the Lamb of God who takes away the sin of the world. On the cross, He became the propitiation for our sins, enduring the wrath we deserved, and dying in our place. Christ gives the assurance that the tax collector goes home justified. He sees that his redemption and righteousness are outside himself, and he looks to the mercy of God found in Christ. Christ’s Verdict Jesus delivers a shocking verdict: "I tell you, this man went down to his house justified, rather than the other." Jesus does not prescribe penance for this man to complete. No "try harder and check back later." The tax collector goes home forgiven, declared righteous, at peace with God. The Pharisee goes home still an enemy of the Lord. Jesus concludes with a kingdom principle that reverses worldly wisdom: "Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted." This is so contrary to the world’s order. In the world's economy, self-promotion leads to success. In God's economy, humility leads to exaltation. Justification is a matter of God's mercy, not human merit. Luke immediately gives us proof in the very next chapter. Zacchaeus, a chief tax collector, climbs a tree to see Jesus because he has heard that this Teacher declares even tax collectors forgiven. When Jesus announces, "Today salvation has come to this house," the crowd grumbles: "He has gone in to be the guest of a man who is a sinner." But Jesus responds: "The Son of Man came to seek and to save the lost." Conclusion This parable serves as both comfort and warning. For those who come to God saying, "Be merciful to me, a sinner," there is immediate justification, peace with God, and the gift of righteousness through faith in Christ alone. For those trusting in their own goodness, religious activity, or moral superiority, there remains judgment. Paul tells us to discern what is pleasing to the Lord. This is a call to examine your own heart. Do you compare yourself to others so that you are thankful you are not "like that person"? Or are you comparing yourself to God's holy standard and finding yourself desperate for grace? Repent and believe. Come to the cross empty-handed, clinging only to Christ. For everyone who humbles himself will be exalted, and everyone who exalts himself will be humbled. The tax collector went home justified. Find your identity and life in Christ rather than yourself.

Why Such Suffering? (LD 15; Isaiah 53:4-6)

Introduction The Christian gospel confronts us with a truth that requires profound humility. We have to come to grips with the reality that we are heinous sinners. We need to own that we are so estranged from God that only Christ’s suffering, death, and resurrection will bring us near. This is not some dramatic event for the sake of drama. I hope that as we consider what Christ suffered, why He suffered, and what His suffering accomplished, we are led to a deeper appreciation of God’s grace. So, why the cross? Was it really necessary? What Did Christ Suffer? Christ's suffering began when he took on the flesh. Our catechism wants us to understand that the very act of taking on human flesh was an act of humiliation for the eternal Son. As Isaiah's fourth Servant Song declares, He had "no form or majesty that we should look at him.” Isaiah predicts that He appeared ordinary. Yet this humiliation was necessary because humanity had broken communion with God in the Garden. Adam, placed in Eden to guard and keep it, failed in his duty when Satan tempted Eve, and the instantaneous consequence was shame, exposure, and estrangement from the Lord who had walked with them in the cool of the day. Christ's suffering culminated in His role as the true Scapegoat, bearing our griefs and carrying our sorrows. Isaiah 53 echoes both aspects of that ritual. We remember the scapegoat that carried the people's sins into the wilderness. The other aspect was the slain animal whose blood was brought into the Holy of Holies. Christ not only removes our sins from us by shedding his blood, but he also shoulders the weight of them Himself. Yes, he did this as one who has never sinned or compromised God’s holiness. Christ lives up to His Father’s declaration when he is equipped with the Holy Spirit to do his mission. His Father declared, "This is my beloved Son, with whom I am well pleased,” and Christ lived up to this expectation. Why Did Christ Suffer? Christ suffered to deliver us from eternal condemnation. We cannot escape this sentence without Christ. When Adam and Eve ate of the forbidden fruit, they discovered the true death sentence. They could no longer be in the Lord’s presence without feeling shame. They made clothing to cover their shame, but the shame never went away. Death is more than ceasing to breathe, but it is losing communion with God. The flaming sword guarding the tree of life represents the impassable barrier. In order for one to secure life, they must pass through the flaming sword of hell’s judgment. No mere human could survive such a sword. Isaiah assures us that Christ was pierced for our transgressions and crushed for our iniquities. This was not accidental suffering or a Plan B gone wrong. Eden tells us the cost. Isaiah predicts the cost. So we know that Christ’s suffering was intended by God. The chastisement that brought us peace fell upon Christ. He suffered so that we might be delivered from the wrath to come and brought back into fellowship with the Triune God. What Did His Suffering Accomplish? The cross accomplishes what no mere moral example could achieve: it actually removes our sin and credits Christ's righteousness to our account. Pilate's threefold declaration of Christ's innocence, followed by his ironic inscription "King of the Jews," establishes the holiness of the sacrifice even as the earthly judge condemns Him. It also tells us that Pilate was not a victim or a passive bystander. He did send Christ to the cross as a human judge even as he declared Christ innocent. Christ hung upon the cross, hung upon a cursed tree, like a covenant breaker. Christ never transgressed, but this cross declared that Christ died the death of a sinner. He Himself never broke the covenant with God. This is the double imputation at the heart of the gospel: our sins credited to Christ, His righteousness credited to us. The result is shalom. Shalom, peace, is not a cold peace treaty where God merely tolerates us. Shalom is the full restoration of communion and fellowship with God. We are healed by His wounds, made whole by His brokenness, brought near by His being cast out. Isaiah knew that Christ would not remain dead. Isaiah assures us that Christ lives to make intercession for His people. Our Holy Priest is continually praying for sinners who still struggle and fail. The Servant's work continues in heaven as He represents His people before the Father, ensuring that those He has redeemed will persevere to the end. Conclusion The cross is not divine theater. The cross is not ultimately about demonstrating how much God hates sin, though it certainly does that. It is necessary for Christ to take away our sins. He was declared innocent. He is sentenced to death by an earthly judge. He is hung upon a tree as a covenant breaker. He is raised to life, being vindicated by the heavenly courts. He lives to make intercession for his people. Believe in Christ to find life and the safe passage into the most holy place in heaven itself. Our God is not distant from us. Our God has not abandoned us. Praise be to God that He interrupts our course toward destruction and transforms our foolish desires to be in line with His. He does not merely do this and send us on our way, but He unites us to the resurrected Christ and adopts us as His children. Let us believe that Christ has done it. Let us therefore be a people who conform joyfully to His will. Let us live as redeemed children. He is the redeemer, and we are those who have been redeemed. Let us live out of gratitude, walking in His Spirit.

The Apostolic Gospel (Acts 3:11-26)

Introduction Throughout church history, God's people have struggled with a persistent temptation: looking to the visible means of grace rather than the invisible power behind those means. We can think that the effectiveness of the gospel depends upon the piety of the minister. Certainly, a minister needs to have a piety that rests in the Lord. The minister needs to believe the gospel message. However, we also need to see that the human vessels are the means that God uses to build his church. We are called to be faithful to our God, but it is our God who nourishes and builds his church through his ordinary means. The Human Tendency to Look to Men When the lame man was healed at the Beautiful Gate, the man and the crowds did not immediately recognize the source of his healing. Instead, the man clung to Peter and John, looking to these apostles as the source of life and power. This response reveals a fundamental human pattern: we naturally gravitate toward the visible and tangible. We think that human piety makes God powerful. Rather, it is God’s power that cultivates human piety. Peter immediately corrects this misunderstanding, asking why they stare at him and John as if the healing came through their own godliness or power. Peter knows that it is not in his power, but in the Lord Jesus Christ. The crowds had witnessed a miracle and immediately assumed that the men performing it must possess extraordinary holiness. The signs do not testify to the man’s piety, but to the man’s credibility. The apostles make explicit that they did not heal the man. Their ability to heal is only because Christ has been raised from the dead, and they are sent as his witnesses. We see this same thing with Moses at the exodus. The sign testifies to his authority rather than his personal piety. This tendency to trust in the man persists in our own day whenever we find ourselves drawn to charismatic personalities or assuming that a minister's effectiveness correlates with his personal piety. Peter's rebuke reminds us that true faith looks past the clay vessel to the treasure within, recognizing that the power belongs to God alone. The minister is merely a conduit, not the source. The minister merely preaches the gospel and is not the author of life himself. The Promised Messiah Revealed Peter redirects the crowd's attention from the apostles to the "Author of Life.” He reminds the crowd that it is Jesus Christ, whom they had denied and sent to death. This title, servant, is drawn from Isaiah's Suffering Servant songs. Peter identifies Christ as the one who not only creates life but restores it. Christ is the suffering servant who overcomes the consequences of the fall and brings humanity from death to life. Peter boldly declares that Jesus Christ is the Messiah, whom Israel rejected because He did not fit their theological system. Peter’s point is that Jesus Christ is the very one foretold by the prophets. His mission is to suffer before entering His glory. The tragedy of Israel's rejection becomes clear when we understand what they rejected: not merely a teacher or miracle-worker, but the Author of Life Himself. They chose Barabbas, a revolutionary and murderer. They chose the very man who did what they accused Christ of doing. They preferred a Messiah who fit their expectations, one who is a political liberator, and denied the Suffering Servant who would bear his people’s sins. Peter’s point is that the Messiah's suffering was not an unfortunate detour but the very fulfillment of God's eternal purpose. The resurrection confirms that Jesus of Nazareth is indeed the prophet greater than Moses whom God promised to raise up. The Gospel Invitation We would expect Peter to dismiss the crowd and tell them to go home. They are not worthy of the Messiah’s work. Peter exposed the crowd's sin and ignorance. Despite their failure, Peter extends a remarkable invitation: repent and turn to Christ for the forgiveness of sins. This call to repentance is not a demand for perfected righteousness but a call to submit to the Messiah for life. We see the Messiah as the sole sacrifice for sins. The Messiah is the life-giving power that transforms our mindset and orientation to turn to God rather than away from him, as we are naturally inclined to do without the Holy Spirit. Peter knows the grace of restoration personally. Remember that this is the same Peter who denied Christ three times, who was questioned by the risen Lord on the shores of Galilee, and who was restored despite his failure. Yes, and it was an awkward conversation. However, Christ is reassuring Peter that His grace is sufficient. Peter knows firsthand that the gospel invitation is extended not to the worthy but to the weary. Peter knows that he failed, but he proceeds in the confidence that the Lord upholds him until the end. Peter knows his need for a redeemer. The beauty of this invitation lies in its promise: sins wiped out, times of refreshment from the Lord, and the sending of the Christ who has been appointed for Israel. Peter emphasizes that this promise extends to all whom God calls, far beyond the immediate audience. The prophet, like Moses, continues to speak, and those who heed him find life. Peter gives a warning: those who refuse this prophet will be cut off from the people. Peter also gives the assurance that those who turn to Christ in faith and repentance find their sins forgiven and their hearts renewed. The gospel is not a call to admire the apostles or aspire to their spiritual achievements, but a call to find life in Christ alone. Conclusion The apostles do not seek the people’s worship. No, the apostles point us to the One who is worthy of worship. Christ, the Author of Life. Yes, the second person of the Trinity has done the Father’s work. The Father and the Son send out the Spirit to equip and empower God’s people to stand firm in the storms of this age. The one God who has been faithful to his people confirms the prophetic promise in Christ. Our best spiritual achievements only manifest themselves in the power of our Lord’s redemptive mercy. We are called to find our identity not in our own significance but in our Redeemer. We live under His authority rather than measuring ourselves against human standards. When we are tempted to trust in what our eyes see, we are called to walk by the eyes of faith. We are tempted to trust in the eloquence of the preacher, our Christian growth, our performance, but the call is to bow the knee in service to the One and only Triune God who calls us into his presence. The power that healed the lame man, that raised Christ from the dead, and that continues to work in His people today is the same power that calls us to bow the knee to Jesus Christ. Let us find our contentment in Him alone.