Reformed & Expository Preaching

It's God's Kingdom and His Choice (Ephesians 2:1-10; COD Head 1)

Introduction As we continue through the Canons of Dort, it is important to remember how this confession is structured. Each head of doctrine has a positive section, where the churches state what they believe, and a “rejection of errors” section, where they clarify what they do not believe. The goal is not to be reactionary or merely negative, but to confess positively what Scripture teaches about God’s grace and then explain why certain opposing views must be rejected. When we come to the rejections concerning election, we are really dealing with one central question: do we in any way influence God’s decision to choose us for his kingdom? The Arminian position says, in various ways, that there is something in us—our decision, our perseverance, our right use of grace—that becomes the decisive factor in God’s choice. The Canons insist instead that election is entirely of God’s grace, so that all glory belongs to him alone. We Do Not Influence God The first cluster of Arminian errors says that God looks ahead in history, sees who will believe, who will persevere, and then chooses those people as his elect. In that scheme, God’s choice finally rests on something in us. We make the decision for God. We are faithful enough for God’s mercy. We have made a wise choice. But this turns God into a passive observer of history rather than the sovereign Lord who orders it. God is only watching who reacts rather than God definitively securing His people as His citizens in His kingdom. Scripture paints a very different picture. Ephesians 2 describes us not as spiritually sick but as “dead” in trespasses and sins. We were walking according to the course of this fallen world and following the prince of the power of the air. Dead people do not reach out to God, climb a ladder out of the sewer of sin, or give God a reason to choose them. God acts when there is nothing in us that would or could move him to love us. When Paul says that God made us alive with Christ “even when we were dead,” he is insisting that God’s gracious choice and saving action are not responses to our initiative. Rather, God is the one who is the cause of our new life and faith. Because of this, election cannot be based on foreseen faith, foreseen perseverance, or any foreseen quality in us. If God’s choice depended even partly on something in us, grace would no longer be grace, and we could boast that we were, in some sense, more receptive, more responsive, or more lovable than others. Instead, the biblical doctrine of unconditional election guards the truth that salvation is “not because of works but because of him who calls,” so that no flesh may boast before God. God is Personal A common charge against the Reformed doctrine of election is that it makes God cold, impersonal, and mechanical.  There is the accusation that God is a distant force who decrees without caring. But Ephesians 2 shows precisely the opposite. After exposing the depth of our misery in verses 1–3, Paul turns with those rich words, “But God…” and then grounds everything that follows in God’s mercy and great love. God is not moved by our efforts to escape the sewer of sin; he is moved by his own compassion and covenant love toward his people.  This is what the Canons want us to understand. God’s intervention is intensely personal. He does not merely offer an opportunity and wait to see what we will do with it. He takes hold of those who are content to remain in rebellion and refuses to leave them there. He makes us alive together with Christ, raises us with him, and seats us with him in the heavenly places. That is not the action of a distant bystander but of a Father who refuses to let his children live in filth and death. The Arminian scheme, for all its concern to protect human freedom, actually makes God more indifferent. In that view, God gives the same general help to all, stands back, and waits for us to use it well or poorly.  This makes God indifferent because many, and more likely all, will perish. In the Reformed view, God comes down into the mess, interrupts our course, overcomes our resistance, and claims us as his own. The doctrine of unconditional election, far from making God impersonal, magnifies his intimate, pursuing, intervening love.  It is God who not only cares about us, but He also advocates and intervenes for us. Election without Works/God’s Choice is Certain Finally, the election is without our work and therefore absolutely certain. The Arminian errors the Canons reject say that all people are in some sense “elect” in possibility, but that this election only becomes real and final if they continue to meet certain conditions. On the Arminian system, we have to choose Christ. We have to persevere to the end, utilizing grace. Sewer-dwelling sinful saints would not enter Christ’s kingdom because our performance falls below the perfect mark. Paul again cuts across this in Ephesians 2. By the time he says, “By grace you have been saved through faith,” he has already made clear that even that faith is “not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Faith itself is not the one good work we contribute; it is God’s gift. God gives Christ, God gives new life, and God gifts the power of faith that takes hold of Christ. Election is therefore not conditioned on works, not even on the “work” of a wiser decision or stronger perseverance; it rests solely on God’s purpose and grace given in Christ before the ages. Because God’s choice is free, gracious, and not founded on anything in us, it is unshakably certain. The same God who chose his people in Christ before the foundation of the world also prepared the good works in which they will walk. This means that perseverance is nothing we achieve to secure our place; it is something God produces in us as the fruit of his electing love. The God who pulls us out of the sewer does not drop us halfway; he carries us all the way home. Conclusion So, do we influence God’s decision in the election? No. By nature, we are dead in sin and children of wrath. We are naturally content to rebel against God. We are naturally content to follow the course of this world. We cannot be merely aided to follow God. We have to be recreated from our core. God is the one who acts first, who loves first, and who gives life where there is only death. That is why all boasting is excluded, and all glory belongs to him. Our sovereign God is not distant or indifferent. He is rich in mercy and great in love. He personally intervenes and intercedes to save his people from the sewer of sin. He lifts them out of sin’s sewer and seats us with Christ in heavenly glory. His choice is not cold fate but fatherly favor. And because the election rests entirely on his gracious will and not on our works, it is sure and unchangeable. The doctrine of unconditional election, rightly understood, does not make God impersonal, but it reveals that God acts to secure his people to dwell with him forever. We taste it now by his mercy as we possess Christ in faith. We have the privilege of seeing the fruits of holiness as we conform to him.

Heaven’s Veto (Luke 24:1-35)

Introduction The crucifixion, intended as a deterrent by Rome, is intedened to kill people in a demeaning, painfully slow way.  The intention was to deter anyone from rebelling against Rome. A successful execution is when someone stays dead.  A really successful crucifixion is when one is deterred and broken against any hope of rising above the empire. The irony of the cross is that Christ faces the consequences of being nailed to the tree like a covenant breaker.  He does so showing that this age is not a place of rest because he is an innocent man sent to death. It important to note that while Rome miscarries justice we witness heaven’s court overturning the miscarriage of justice. The death of Christ is necessary to bear the penalty of sin.  However, the resurrection is even more necessary because it testifes to Christ’s innocence.  Luke wants us to understand that the death was not a failure, a plan B, but it was the intended plan to overturn the fall’s consequences. Resurrection Revealed The women, witnessing the burial, returned to the tomb on the first day of the week with spices, expecting to find Jesus’ body. Instead, they encountered two angels in dazzling apparel who reminded them of Jesus’ prophecy of his resurrection, leading the women to believe and share the news that Jesus had risen. We are forced to see that we do not prepare Christ for this age.  It is Christ who redeems, secures, and is preparing us to dwell with him in paradise.  Christ is our shield and defender who secures our place. Resurrection Rejected Two disciples, Cleopas and another, walk to Emmaus.  They are lamenting Jesus’ death and dismissing the women’s resurrection testimony. Jesus, unrecognized, joins them and rebukes their lack of understanding, explaining how the prophets foretold his death and resurrection. He then explains the scriptures, revealing himself as the Messiah and fulfilling the prophecies. Our problem is that we fail to see the depth of sin.  Our bigger problem is we fail to see the resurrection power that is working with in us. Resurrection Regarded Two men on the road to Emmaus invite a stranger, who is Christ, and their eyes are hidden from seeing him.  They express their disappointment that Christ has died.  They see this as Christ’s failure rather than a necessity for Christ to fulfill his mission. Christ teaches them that this is what the prophets said.  Christ is the embodiment of God’s word.  He fulfills the mission.  He is the perfect God-Man who is hung upon the tree as a covenant breaker.  The cross is not becasue Christ failed, but because Christ had to fulfill this mission. They end up inviting Christ to stay with them for the night. During a meal, Christ breaks bread, revealing his identity to them before disappearing. This encounter emphasizes Christ’s role in preparing us for glory and highlights his patience and mission despite our doubts and misunderstandings. Conclusion The cross is significant because it represents the depth of sin and the necessity of what it takes to overcome the consequence of the fall.  Christ’s sacrifice for redemption does not end in death, but ultimately in resurrection. Christ’s resurrection is heaven’s veto to the world’s death sentence.  It is because Christ has been raised that believers currently possess new life and a guarantee (down payment) of eternal life in Christ and with him in paradise forever. Let us never minimize the significance of the resurrection.  Let us push forward in the confidence that our Lord is our shield and defender.  He is the Lord of life and not death.  As we take hold of Christ by faith we share in that victory.

More Gracious Than We Can Imagine (Romans 9:6-13; COD Head 1 Articles 7, 15)

Introduction The doctrine of unconditional election, as presented in the Canons of Dort, is often misunderstood as unfair. However, the Canons argue that it is a loving doctrine because it guarantees the fulfillment of God’s redemptive decree, ensuring that His people will enter His rest despite our rebellion. Election by Grace The Canons of Dort affirm that God’s election is a gracious choice made before the foundation of the world, not based on human merit. This doctrine emphasizes God’s sovereignty and mercy, highlighting that humanity’s fall into sin was a result of humanities’ own rebellion. The Canons also underscore the significance of God’s means, such as His Word and Spirit, in drawing individuals to Himself. RC Sproul pointed out that there are four possible [https://learn.ligonier.org/series/chosen-by-god/gods-sovereignty] options for God’s plan of salvation: no salvation, sending Christ without guaranteeing faith, ensuring salvation for some, or ensuring salvation for all. The most gracious options are ensuring salvation for some or all. In Romans 9 Paul addresses the issue of Israel’s election and the inclusion of Gentiles in the church.  God’s election is based on His mercy alone, his good will, and not on human merit or actions. Election without our works The doctrine of reprobation, as explained in the canons, asserts that God’s election is not based on foreseen faith or human merit. Instead, it is a sovereign act of God’s grace, where He chooses some for salvation while passing over others. This is exemplified in the biblical story of Jacob and Esau, where God’s choice of Jacob is not based on Esau’s perceived unworthiness, but on His own sovereign will. Romans 9 explores the complex relationship between Jacob and Esau, highlighting their differing attitudes towards God’s promises. Esau, representing the reprobate, is indifferent to spiritual matters, while Jacob, though zealous for God’s promises, relies on his own schemes rather than God’s timing. Jacob learns through his limp that God establishes his purposes. It is not based on the man who works. It is based on God’s mercy. Our works flow from our election and the Spirit’s work. We need to remember that God’s election is not cruel, as He allows reprobates to pursue their desires, while the elect, maybe sometimes concerned about their standing, need to realize that the reson we cear is the Spirit’s work in us. So believe and live! Conclusion God is not cruel in His doctrine of election.  We need to remember that He allows reprobates to continue on their chosen path, while showing mercy to the elect. The elect, unlike the reprobate, care about Christ and their salvation, which is guaranteed by God’s elective purpose and mercy.  There is a great comfort in this in our seasons of doubt.  If we wonder if we are the reprobate we ought to realize that Esau never cared about that status.  He only cared about the earthly standing.  Let us proceed in the confidence of Christ.  Let us proceed in his mercy.  Let us live unto him and die to self as our life and strength are only found in him.

Tragic and Glorious Will (Luke 23:26-56)

We often sanctify Christ’s cross. The Cross serves as a reminder of humanity’s sinfulness and the need for redemption. The shock of the cross is that it testifies to a failure. It shows a failed attempt to overthrow Rome. However, the irony of the gospel is that the cross is the very basis to undermine all competing authority and establish God’s redemptive purpose. Cross Bearing Disciple When Luke tells the story of Christ being led to crucifixion subtly highlights both tragedy and triumph. He omits direct mention of Roman soldiers, emphasizing instead the role of the Sanhedrin in pushing Christ toward death, fulfilling their long-held desire to seize Him. Along the way, Simon of Cyrne takes up Christ’s cross. Simon testifies that Christ’s disciples will hear and obey Christ’s call to “take up your cross” (Luke 9:23). This moment testifies to Christ’s success. His followers will follow. Meanwhile, the mourning crowds reflect the city’s blindness; Christ redirects their weeping toward Jerusalem itself, the city that rejects its prophet and messiah. The scene captures the profound irony of the gospel: humanity’s rejection of God’s promise, the cost of discipleship, and the glory of redemption being established, all unfolding through the unlikely cross. Cross-Bearing Witnesses Luke 23:32-43 portrays Christ’s crucifixion at the hill called the Skull, a grim site likely littered with bones as a stark warning to would-be rebels. Jesus is crucified between two criminals, fulfilling Isaiah 53:12 by being numbered with transgressors. Christ is also rejected and mocked by the soldiers and the onlookers (Isa 53:3). Soldiers divide His garments, echoing Psalm 22:18. Christ responds by interceding, which reminds us that he lives to make intercession (Isa 53:12). One criminal joins the mockers, while the other acknowledges his guilt and appeals to Jesus for mercy, receiving the promise of paradise. Through mockery, suffering, and the repentant thief’s faith, Luke subtly testifies that Christ’s death is not a failure but the fulfillment of Scripture. Christ is the suffering servant whose story does not end in death, but in resurrection victory. In fact, the same is true for the soldier who will live with Christ in paradise that very day. Cross Bearing Vindication In Luke’s account of Christ’s crucifixion, the eerie midday darkness fulfills prophetic imagery from Amos 8 and Joel 2. The day of the Lord is the day of judgment, characterized by this very darkness. This moment reflects both the Passover sacrifice and the first stage of Joel’s prophecy, revealing spiritual blessings before Christ brings in the full physical blessings of the kingdom. In the midst of this darkness, a pagan centurion who most likely oversaw Christ’s transport from arrest to crucifixion, declares Christ the Son of God. He praises God, contrasted to the crowds who mourn. Joseph of Arimathea, a wealthy council member, risks his standing and safety to request Christ’s body from Pilate. His goal is to give Christ an honorable burial, fulfilling Isaiah 53:9’s prophecy of a rich man in His death. Joseph’s actions, along with the women preparing burial spices, highlight both reverence for Christ and the unfolding of God’s intentional plan. Christ’s mission will not end on the cross, but in resurrection glory. Conclusion Luke’s narrative of Christ’s crucifixion presents a profound tapestry of tragedy and triumph, where the cross becomes a symbol of both humanity’s sinfulness and divine redemption. Through the actions of Simon of Cyrene, the mourning crowds, the repentant thief, the pagan centurion, and Joseph of Arimathea, Luke underscores the irony and glory of the gospel. The cross, often seen as a sign of failure, is revealed as the ultimate success of Christ’s mission. Christ has secured and confirmed the promises that God has asserted and covenanted. The Lord’s redemption is set in stone. We are invited to embrace the cost of discipleship and recognize the transformative power of Christ’s sacrifice, ultimately leading to the glory of God’s kingdom.

What's with Jesus Leaving? (LD 18; Luke 24:36-53)

We welcome Rev. Austin Britton to our pulpit. He preaches about Christ’s ascension. The ascension of Christ is not abandonment but a strategic move for the advancement of God’s kingdom. Jesus’ departure allows the Holy Spirit to empower the church, making Christ’s presence accessible to all believers. This expansion of Christ’s presence enables the church to fulfill its mission and empowers believers to do greater things. The ascension of Jesus is a pivotal event in redemptive history, bringing immense benefits to believers. Though the disciples initially mourned his departure, Jesus’ ascension allowed him to send the Holy Spirit, intercede for believers, and prepare a place in heaven. This new mode of Christ’s presence empowers the church to carry out his mission, do greater works, and experience the fullness of his blessings.