Reformed & Expository Preaching

Possessing Christ (LD 7; Romans 10:14-17)

Introduction There's a phrase that can land in very different ways depending on who's saying it and what they mean: we belong to the Lord. For some, that sounds like a threat. They hear a domineering God waiting to shame or diminish his people. Unfortunately, they are not hearing anything positive when we say, ‘We belong to the Lord!” For others, it sounds like drudgery. It sounds like this is a life of straining to keep up with an impossible family name. This is the mindset that there is a mean God who is just waiting to shame you and destroy you. But the catechism wants us to hear something radically different. We don't merely belong to Christ the way a servant belongs to a difficult master. We are called to take hold of Christ, to possess him by faith. We know that in doing so, we are possessed by him. He keeps us not out of contempt or to harm us. No, we belong to our savior, so we can enjoy our God. We are brought to a place of wholeness and restoration rather than tyranny because Christ paid the impossible debt. The question that presses on every believer, then, is deeply personal: how do I know that this Christ, the one who redeems and mediates on my behalf, is my Christ? Why Only Faith? We might wonder why faith is so significant. Paul reminds us about the significance of believing in Christ. Paul's logic in Romans 10 is simple and urgent: no one will call on Christ if they do not believe; no one will believe if they have not heard; and no one will hear without someone sent to proclaim. Hearing the gospel is not a passive experience. In the Hebrew sense Paul has in mind, to hear is to respond. The hearing echoes the Shema of Israel (Dt. 6:4). When the gospel goes out, it is the voice of the Good Shepherd calling his sheep. And the sheep hear him. His sheep turn to him. His sheep rest in him and conform to him. This is why the preaching of the Gospel is not incidental to Christian life but central to it. Faith is not conjured up by the sheer force of our sincerity. It comes through the word of Christ, proclaimed and received. We are not the originators of our own faith, but we are the grateful recipients of God’s gift of faith. It is by faith that we receive Christ. It is in faith that we take hold of Christ and all his distinct blessings. We walk in faith, by the Spirit’s power, and we begin to conform to our Lord. What is Faith? The catechism's definition of faith in Question and Answer 21 teaches us that when we have faith, we have assurance of salvation. True faith, it says, is not mere intellectual knowledge. It is a sure knowledge. It is a deep, experiential knowing, in the Hebrew sense, not just a cognitive filing away of correct doctrine. Faith is also a hearty trust that the promises of the gospel are our promises. If we believe the Gospel, then we say Amen to the Lord’s promises. As we say AMEN, we will order our lives in light of Christ’s promises. Think of Abraham in Genesis 15. When God promises him protection, legacy, and redemption, Abraham says, "Amen.” That amen is not just an agreement that the proposition is logically sound, but it is bowing the knee. It is a life reoriented to our Lord. It is saying, You are my God, and I will walk in the confidence that you are. And here the catechism offers something that should quiet our anxious hearts: assurance is of the essence of faith. This does not mean we will never doubt. It means that faith takes hold of Christ. To take hold of Christ by faith is to take hold of all his benefits: forgiveness, righteousness, and eternal life. The Holy Spirit is not working a tentative, hedged hope in us. The Spirit is working in us the conviction that the Savior proclaimed in the Gospel is my Savior. The Spirit is giving us the strength and the power to persevere. As we have faith, we have the person of Christ. What is Faith’s Content? One of the more startling phrases in Romans 10 is Paul's reference to those who have not obeyed the gospel. We don't naturally speak of obeying the gospel or good news. But this language recovers something essential. The gospel is not merely information to be catalogued. It is a claim that demands a response. It is the same kind of response Abraham gave when he left Ur, when he climbed Moriah, when Hebrews 11 says he expected God to raise the dead. This is not a back door into works-righteousness. Obedience here is not the ground of our standing before God or the power of our faith. It is the shape of a life that has genuinely said amen to the promises of Christ. The person who says, "I believe the gospel, but it doesn't need to change anything about how I live," should ask whether they have truly possessed Christ at all. When we believe we are saying Amen to God’s promises. We are trusting ourselves to his protection, his resurrection power, and ultimately the passage into heaven. This is a life-changing truth that is worked in us by the Holy Spirit. True faith puts on the yoke of Christ. And Christ's yoke, he tells us, is easy. He is not a master who demeans. He is not a lord who requires the impossible. He is the one who bore the burden so we might carry it with him, and in him find rest. Abraham struggled, but the trajectory is keeping his eyes on his savior as he walked by Faith. Conclusion If you find yourself asking, Is this Christ really my Christ? Think about what you are asking. That question itself is a grace. An unbeliever does not lie awake wondering whether Christ is their Christ. The very ache of that question points toward faith already at work in you. Dark season? Struggling? Cling to your Lord, believe the resurrection life is in you, and walk forward in the confidence of Christ. So the catechism's pastoral word is simply this: proceed. Realign. Come back to the promises. You are not merely one of God's employees, quietly tolerated. You are not a servant kept in an inferior place. You are a redeemed saint, purchased not to be shamed but to be made whole. See that you are the person you were created to be to dwell in the glorious fellowship of God. Do not turn away from Christ, but turn to him as you hear his voice through the Gospel call.

Conclusion: The Rest of the Story (Esther 9:20-10:3)

Introduction Esther is a book that is best understood by reading it through the eyes of Joshua to understand the holy war. However, the characters have more of Samson’s integrity. Yes, the Lord’s will is accomplished, but not with Joshua’s conviction. This is a book that takes place in the context of exile. Esther is the contrast to Daniel's more "dialed-in" exile faithfulness, where he is willing to endure what he has to endure for the sake of Christ. Esther and Mordecai are compromised heroes. They are pragmatic in their survival skills. Esther is a book that doesn't sanitize the human condition but honestly depicts the tragedy of the fall and the difficulty of living out the gospel in a broken age. The driving question the introduction lands on: What do we do with this book? What does it really say to us today? Mordecai the Historian (vv. 20–22) Mordecai is identified as a chronicler. The end of chapters nine to ten is the history of Purim, and the reminder that this world is not in the full state of glory. Mordecai is recounting this history for us. The preacher highlights the "decree fatigue" throughout Esther. One decree, the runners run. Another decree, and the runners run again. This continues in the book. The decrees cannot be annulled, but they can contradict one another. The king will just be a spectator watching potential ethnic cleansing and then civil war. There is a contrast in the decrees. The Lord’s decree brings rest (nuach literally Noah). This is a rest where one enjoys the peace of being in the Lord’s presence, much like Noah (soothing) after the flood. The feast of Purim answers the question of who the real hero is: not Mordecai, not Esther, but God. The transition from the king's intimidating opening feast to this closing feast of gladness signals the reversal that the whole book has been building toward. A New Beginning for God's People (vv. 23–28) Purim is established as a new redemptive anchor point, parallel to Passover. When Mordecai recounts the feast, he echoes the eye-for-an-eye language. Haman desired to destroy the Lord’s people, but his wickedness fell on his own head. The book turns from its comedic character and gives a serious publication warning of the Lord’s coming judgment. The decree of Exodus 17 against the Amalekites stands. The Lord's decrees, unlike Persia's irrevocable ones, are the ones that truly cannot be overturned. Purim joins Passover as an identity-forming feast: exile is not the end of the story. God’s people will be protected. Hell’s gates will not prevail over Christ’s church. This book publishes a two-fold warning. First, the Lord’s judgment decree stands, and he will bring judgment. Second, the Lord’s redemption will be fully realized. Esther is a book like the flood, making clear that the world has not always existed as it is, and will not always remain as it is. The flood publishes that the Lord will uncreate this world and recreate it. In the midst of that action, the Lord will bring in the new creation. The Old Story Continues (ch. 10) Chapter 10 pumps the brakes on any over-realized optimism. The king re-imposes taxes. The epilogue reminds us that this world is not the final victory because good and evil will continue to exist. This world is not the heavenly shalom where we enjoy full physical peace with our Lord. Mordecai is elevated (echoing Joseph and Daniel), which is typologically significant: rejection followed by vindication, pointing forward to the Messiah. The preacher uses Mordecai's terrified ride on the king's horse as a pastoral illustration of how easily God's people forget that the Lord is their shield even when He's demonstrably working on their behalf. The "old story" is that empires keep rising and falling, God keeps preserving his people, and we keep doubting. We need to remember that when the Lord says he is a shield and defender, he really means it. His people will prevail despite the empires. Conclusion The preacher draws three takeaways: (1) Don't trust earthly kingdoms. (2) Don't despair over exploitation and complexity. We need to start with prayer (Esther called a fast), wisdom, and a long view of history. (3) Remember the resurrection precedent. Esther assures us that when things look finished, God isn't done. The feast of Purim points forward to the feast of the Lamb. Christians are a resurrection people. This means that hell could not hold the Savior. We are not grounded and united to a dead Christ, but a living and ascended Christ. This is where each day should begin. Let us remember: the gospel call is going out to the nations (bow the knee now). The Gospel message is going forth, calling people to Christ. We, as the covenant community, are pressing forward as sojourners, living for God's honor until we arrive at the feast. Let us live between the two anchor points in history. Christ has been raised, securing our victory and bestowing on us all the Spiritual blessings. Let us long for the future glory where we receive all the physical blessings.

Our Eternal Solution (1 Corinthians 1:18-25; LD 6)

Introduction We know that we are in deep trouble. Adam had the chance to do what was right, and he failed to do it. The problem is that we can only dig the hole deeper. We think that credit card debt is bad, but our debt is far worse. Our debt will never go away, even in death. We can't out-work it, out-live it, or out-think it. So our problem is very severe and beyond overwhelming. Lord's Day 6 of the Heidelberg Catechism helps us to see the eternal solution. Only God can implement this solution. Sin's Problem: We Need a Mediator The catechism reminds us that we need a mediator. The very thought of a mediator means that something has gone wrong. A mediator means two parties are at odds. The very introduction of the concept of a mediator introduces an admission of our guilt. God is 100% righteous. We are 100% at fault. There is no way we can work to please God when we are 100% in debt. There is no payment plan. And the mediator's task is staggering: take people who have fully offended a perfect God and bring them into his presence as fully righteous. This is the greatest laundering effort ever in history! In fact, it is not hiding dirty money, but fully redeeming it to remove all controversy that surrounds it. Our cleansing requires someone who is both truly human (because it was humanity that offended God) and truly God (because no mere human can bear an infinite, eternal penalty and survive it). A human enduring his own sin would be in hell forever and never get out. There is no way that a person could pay the debt on behalf of another. This is why we need a person who is divine to endure an eternal punishment. The person also has to be human to stand in the place of the creature that offended. Only a divine person united to a human nature can absorb eternal wrath in a moment of time. Only Christ is such a mediator. God's Solution: The Folly of the Cross Paul addresses a church drunk on elitism. They love their gurus. They love how they can flaunt their spiritual gifts. Ironically, Paul, who had every credential to out-elite them all, goes straight to the cross. He does not call his accomplishments to their attention as he does in Galatians. No, he goes straight to the cross. That's a jarring move, because the cross was not a sentimental symbol like we make it today. No, the cross is a declaration of shame. In Roman culture, crucified criminals weren't even officially recorded. In Jewish culture, to be hung on a tree meant you were a covenant breaker, cursed by God. When the disciples watched Jesus die on the cross, they had every reason to think they'd been deceived. In their mind, God declared a messianic fraud who transgressed God’s holiness. Paul knows all of this! He preaches it anyway. Why? Because the "foolishness" of the cross is precisely the point. Christ, who never broke the covenant, was publicly displayed as though he had, and that is why we need him. And because death could not hold him, the resurrection vindicates him completely. At Christ's weakest moment, he won the greatest victory. Worldly wisdom missed the cross. The Jews demanded signs and missed the sign of the cross. The Greeks sought wisdom and missed the wisdom of God standing right in front of them. Thus, the wisest people of this age did not see the wisdom of the cross. This is why Paul calls attention to the cross. If we do not see the wisdom of God’s plan, then we will not see redemption. God's Proclamation: The Gospel Must Keep Being Preached Knowing the facts about Christ isn't enough on its own. Calvin puts it plainly: as long as Christ remains outside of us, he is of no benefit to us. The work of Christ has to become our work. The Lord uses Gospel preaching that lays out Christ’s cross to bring his people into their new relationship with Christ. The Corinthians had witnessed extraordinary manifestations of the Spirit, and probably interviewed eyewitnesses of the resurrection. However, Paul still keeps going back to the gospel. This message is not a one-and-done message. It is a message that is continually preached, and we continually need this message. The catechism traces this same pattern across all of redemptive history: the gospel was announced in Genesis 3:15, repeated to the patriarchs, foreshadowed in every sacrifice and ceremony, proclaimed by the prophets, and fulfilled in Christ. Generation after generation, God's people were sustained by this same message. It was repeated and repeated because we so easily forget Christ’s message. We fail to see that without the gospel message, we have nothing. The cross of Christ is the message that Christ had to suffer for an insufferable people. We are such people. We don't outgrow the gospel. We need to hear it continually, because it is the ongoing means of grace by which God keeps his people alive and moving toward glory. It is in Christ, going to the cross, that God’s wisdom is shown. It is in the cross that Christ is ultimately vindicated in his resurrection and ascension. His work was so perfect that the heavenly courts vindicated him. Conclusion So how do we solve our unsolvable, eternal problem? We don't. We can't. But God has. He sent his Son. His son, who is fully God, fully man, stands in our place as the covenant breaker. We transgressed, but Christ did not. Christ bore what we deserved, was raised to prove he'd conquered it, and now the gospel goes out as the living word that unites us to him. The world will call it foolishness. Paul's response: “Fine. Call it folly. In that folly is life.” So let us not be ashamed of the Gospel. Let us keep hearing, submitting to the preaching, and clinging to the substance of the message: Christ. Let us exude the joy that we have been redeemed by the living God. That is our significance, our credibility, and our only boast is in Christ. Let us find it there, and live in it. Amen.

Keep Going: How to Persevere in Holiness When You're Weary | Hebrews 12:1-2 (Chapter 9)

Drawing from Devoted to God and Hebrews 12:1–2, this message calls Christians to persevere in the lifelong pursuit of holiness. The Christian life is described as a race. This is a marathon that requires endurance, focus, and continual dependence on Christ. Believers face two primary obstacles: weights and sin. Weights are not necessarily sinful, but they distract and slow spiritual progress. Sin, on the other hand, clings closely and must be actively resisted. True growth in sanctification involves laying aside both issues. We are called to remove distractions and fight sin. We might think we do this in our own strenth. This is not true. Rather we do this while continually “putting on” Christ. The key to perseverance is fixing our eyes on Jesus, the founder and perfecter of our faith. He not only provides the ultimate example of endurance but also the power and grace we need to live out the Gospel. Through His finished work and ongoing priestly care, we are strengthened to press on in him. We are not stepping out to do, but we are walking in Christ. He has stepped out and He has done. God also provides means to help us endure: Community that encourages and guards against spiritual drift Memory of God’s Word and promises to anchor our faith Church leadership and fellowship to guide and support growth Trials and discipline, which God uses to shape us into Christlikeness Surrounded by a “cloud of witnesses” and supported by the body of Christ, believers are called to run the Christ race with resolve. We are called to pursue holiness while encouraging others to do the same. In the end, perseverance is not about self-effort alone, but about holding fast to Christ, trusting His work, and continuing forward in faith until the race is finished.

Holy War: Feasting and Devotion to Destruction (Esther 9:1-19)

(I realize that I said Assyria several times in the sermon rather than Persia. I confess I was still fighting some brain fog from a cold. I mispoke, and the story takes place in Persia.) Introduction The gospel has two sides: the joy of salvation for those who come under Christ's yoke today. The other side is the sobering reality of judgment for those who do not bow the knee to Christ today. When Christ comes again, all will bow the knee. There are some who will see this as a joyful reunion, and others will be terrified. The book of Esther brings both into view. Esther is more than just a historic story of Persia. Esther is projecting a cosmic battle between God's decree and the decrees of the earthly empire. The real issue: whose word will stand? Holy War in Susa The day Haman's lot was designated for the Jews' destruction becomes the day of their feasting celebration. The Jews' victory is summarized by killing 500 men and Haman's 10 sons. The language used in the passage deliberately echoes Joshua's conquest language. One example is the repeated detail that they took no plunder. This is cherem warfare: complete devotion to God. The picture is one of tragedy. The greatest tragedy is a king who is indifferent to the loss of life in his empire. We see the pragmatism of this age. However, the Lord is projecting the final Har-Meggdon (Armageddon), which is the mountain of judgment. The Lord shows that not only will his people be protected, but they will be vindicated. The Cursed Hanged on the Tree Esther's request to impale Haman's sons publicly draws on both Persian custom and Deuteronomy 21. It was back in Deuteronomy that the covenant breaker was hanged on a tree. Yes, this is a practice in Persia to put the kings on display after conquering an enemy. However, there is more to the story. The ten sons have hung upon a tree. However, it is not just the ten sons, but the fourfold repetition of "the ten sons" signals total completion: the Amalekite line, ancient enemy of God's people, is finished. God's ancient promise is fulfilled. The serpent seed that sought to destroy the Lord’s covenant line is officially on display for all to see that they are cursed by God. The Consummation Feast The Jews' celebration is described as rest from their enemies. This communicates to us the deliberate rest, which is language pointing to the heavenly banquet. The empire's opening feast displayed hollow glory; this feast displays genuine victory. It is a picture of the Feast of the Lamb, the Gog and Magog battle resolved, and God's people enjoying true shalom in their Redeemer. This is where we see the joy of taking on the yoke of Christ. It is the true rest and peace from our enemies, including our own sin. The book began with the feast that celebrated the empire’s splendor, but we see that this empire will not stand. The book ends with a glimpse of the final rest: the heavenly banquet. However, we still see that this life is not all roses and puppy dogs. The empire is still very pragmatic, and not a principled kingdom seeking to truly promote the Lord’s shalom. Where is Persia in all its glory today? Clearly, as a wilderness people, we are reminded that Joshua did not give the Lord’s people rest. We long for the day of ultimate victory. Yes, we taste the victory today in Christ. He has been raised, and we are seated with him in glory. The Spirit empowers us to conform to him, but we still long for the fullness of our benefits. Conclusion Purim is the feast that is named after Haman's lots. He desired that the day would be his victory day. However, he ironically revealed Persia’s judgment. Ironically, the day he thought “the gods” would hand him victory became the day when the true God published his own victory. The message for us is the same publication Peter delivers: Christ will return. People may ask when Christ will come, but we need to remember that Christ will come like a thief in the night. The flood, the Exodus, and even Purim teach that our Lord’s intention is to physically commune with his people. Christ is coming. All knees will bow. Let us be a people who bow the knee to Christ today and take his gracious yoke upon us.