Reformed & Expository Preaching

What's With Life and Death?

The Heidelberg Catechism opens with a profound question that cuts to the heart of human existence: What is your only comfort in life and death? This isn't merely an academic exercise or theological formality. It's a question that addresses the deepest hunger of the human heart. We live in a world desperately searching for belonging, trying to discover which tribe is ours, seeking to know not just who we are, but whose we are. The catechism's answer provides something revolutionary: you are not your own, but belong both body and soul, in life and in death, to your faithful Savior, Jesus Christ. This is not your best comfort; it is your only comfort. The catechism refuses to let us scatter our hopes across multiple backup plans. Instead, it anchors us to one unchangeable reality that stands firm when everything else is stripped away. We Belong to Christ, Not to Ourselves: The catechism rejects the Enlightenment idea that humanity is the center of all things. Before we act, succeed, or fail, God has already claimed us as His own. We need to think of this like an arranged marriage or covenant where we are "spoken for." This belonging isn't earned through human striving but is a divine claim that precedes our choices, freeing us from the anxiety of constantly proving our worth or doubting God's love. This Belonging Encompasses Our Whole Being in Life and Death: God doesn't save us in parts. Human beings are not dissected. We are saved both body and soul. Biblical hope isn't Pollyanna optimism but confident expectation grounded in God's faithfulness and past actions. Christ’s death and resurrection ground our future hope. Whether we live or die, we are the Lord's, which means neither success nor failure defines us. It is only God's intimate knowledge of us that defines us. He knows us better than we know ourselves. He has numbered the hairs on our heads. This demonstrates His active, loving rule over every detail of our lives. Assurance Precedes Obedience: The Holy Spirit assures us of eternal life and transforms our desires. It is by the Spirit’s work that we are willing to live for Christ. We don't live for Christ to earn our hope; we live for Him because hope has already been secured. This assurance comes through the fruit of the Spirit in our lives, sealing us for redemption, and it frees us to live boldly rather than cautiously, knowing our identity is secure in God's covenant love. Conclusion: Unlike other comforts the world offers, this hope is eternal and salvific. Our hope is rooted in what God has done. Our hope is not rooted in us. We are not spiritual orphans making it up as we go. We need to see ourselves as beloved children who belong to the faithful Father in heaven. Body and soul, in life and death, we are not our own but belong to our faithful Savior, Jesus Christ, who has purchased, redeemed, and covenanted with us, freeing us to live the rest of our lives for Him. Let that hope orient us through this age.

All of Me (Chapter 2)

In this week’s teaching, we examine Chapter 2 of Devoted to God, titled “All of Me.” Sinclair Ferguson unfolds the gospel logic of sanctification through Romans 12:1–2. Sanctification, Ferguson argues, is not rooted in personal discipline or moral effort, but in the mercies of God. God has acted in Christ, and we are joined to Christ. God’s saving work always precedes our response. His grace is the power that leads to our growth in holiness. The chapter highlights four foundational principles. First, sanctification flows from the gospel, guarding us from a performance-based spirituality that mirrors the errors of the Pharisees. Second, sanctification is embodied—our holiness is expressed through what we do with our bodies, offered daily as living sacrifices to God. Third, sanctification requires the renewal of the mind, as Scripture reshapes our thinking and desires in an ongoing, Spirit-driven process. Finally, sanctification reveals the goodness of God’s will, transforming our perception of obedience from burden to joy as we are conformed to the image of Christ. This gospel-centered vision reminds us that sanctification is the work of the Triune God. The three persons, Father, Son, and Holy Spirit, continue to shape believers for glory. As God works in us by His Spirit and through His means he is teaching us what it truly means to be devoted to God with our whole selves.

For They Were Not of Us (1 John 2:18-25; COD Head 5 RE)

The Canons of Dort remind us that perseverance is not grounded in our spiritual strength, but in Christ’s preserving power. When some depart from the faith, John does not tell believers to look inward for hidden signs or elite knowledge. Instead, he directs us outward—to Christ, who continues his priestly work by interceding for his people. True assurance does not come from the quality of our faith, but from the faithfulness of our Savior, who prays that our faith will not fail

When God’s Promises Seem to be Failing (Esther 2:19-3:15)

Introduction The Book of Esther presents characters driven by passion rather than clear devotion to God, much like Samson. The narrative tension goes deeper than simply replacing Queen Vashti. The real challenge is whether God can fulfill his redemptive promise. God promised in Genesis 15, "I am your shield and defender." Abram is to have his confidence in God alone. Now the book of Esther recalls for us that God's people face potential annihilation in a foreign land where He seems silent. The central question emerges: Has God forsaken His redemptive promise? Can the Lord truly defend His people when everything appears lost and in turmoil? Potential Promotion (Esther 2:19-23) The Persian king parades young maidens through the city as a brutal reminder of his absolute power. He owns everything, and no one owns anything, not even their own children. Esther maintains her secret Jewish identity, remaining silent and compliant by Mordecai’s request. When Mordecai discovers and reports a plot to assassinate the king he reports it through Esther. He expects a handsome reward, as was customary in Persian culture. Instead, he receives nothing. The conspirators face brutal execution, demonstrating the king's harsh rule. This happens while Mordecai is left unrewarded despite saving the king's life. Act One concludes with a sobering reality: the empire is in the king’s control. The question still lingers, “Who is the King of kings and Lord of lords?” Is it God who claims to be a shield and defender, or is it Xerxes? An Old Grudge Manifests (Esther 3:1-6) A new character enters the scene: Haman the Agagite, descendant of Agag, the Amalekite king whom Saul failed to destroy in 1 Samuel 15. This represents an ancient enmity stretching back to Exodus 17, where God decreed that the Amalekites would be put down as the serpent seed. Haman's very existence challenges God's credibility and promises because it testifies that this line is thriving. When Haman is promoted, it is the king’s order that all must bow to him. Mordecai refuses, and he eventually reveals his Jewish identity. He does not identify as Saul’s descendant, but a Jew. Now we are seeing that this man is not Marduk’s follower, but he is bearing the fruit of following our Lord. Hamaan is upset by Mordecai failing to bow to him. Rather than simply killing Mordecai, which would appear petty, Haman devises a more sinister plan: genocide against all the Jews. This sets up the book's central tension. This is the real tension. Can God really trample the serpent seed? It appears to the human eye that God has failed. History's Tragic Reversal (Esther 3:7-15) Haman casts lots (pur) to determine the timing of his genocide. This sets up a tension in the narrative. Now, there is a deadline. Hamaan will destroy the Jews in 11 months. This means that God has less than a year to act on His promises. The tension increases. Hamaan is a master manipulator. He starts with the truth that there are people who are scattered. He then waters down the truth to a half-truth that they have their own laws. Then he drops the ultimate lie by telling the king they will not comply. Xerxes does not like self-willed people. Mordacai knows that this king likes wealth. We have seen the king parade. He even offers to compensate the kingdom for lost tax revenue. He offers about 60% of the kingdom’s revenue with 10,000 talents of silver. The king gives Haman his signet ring, granting him complete authority to issue royal decrees. The decree goes out: all Jews will be destroyed, with plunder offered as motivation for neighbors to betray neighbors. While the city itself is confused by this decision, the decree stands as imperial law. The central question crystallizes: Can God protect His people? Will man's decree override God's decree? The serpent appears to have triumphed. CONCLUSION Despite the dire circumstances, the conclusion offers profound hope. God remains a "shield and defender" even when silent. Mordecai's identification as a Jew. He is not merely as a descendant of Saul. This suggests that God is still at work in the midst of his people. The Lord has 11 months to act, and His promises do not fall flat. The book of Esther encourages us with a powerful truth: if God can work through His "B team,’ We think of imperfect people like Esther and Mordecai, and still be triumphant, how much more will God work in the midst of us as we cling to Him? We don't need SEAL Team Six; God accomplishes His purposes through unlikely means. The great irony: Haman will not carry out his genocide, but the Lord will carry out what He said He would do, triumphing over the serpent's seed despite all opposition. Just as Christ's greatest victory came through the apparent defeat of the cross, ending in resurrection and ascension, God's eternal decrees will never be annulled. Let us find our identity in Christ and trust that the Lord is at work even when He seems silent.

What is Biblical Holiness? (The Ground Plan)

This week we explore Ferguson’s teaching through the lens of 1 Peter 1:1-7.  We seek to answer the question, “What does it truly mean to be holy?” Ferguson defines holiness as being entirely God’s possession.  This means that all we do and possess belongs to Him.  This impacts every thought and consideration. We consider Peter the stumbling disciple.  He saw Christ’s beauty.  We discover that our preservation and holiness rest solely in Christ. This teaching unpacks six essential foundations of sanctification: The Purpose of God and the Trinity - Our holiness is rooted in God's loving election, not our own actions The Commandment to Be Holy - God calls us to holiness because of His own holy nature and love Exiles with the Savior - We now belong to heaven, bought not with silver or gold but with Christ's blood The Ministry of the Holy Spirit - The Spirit transforms us into new creatures, enabling us to grow in holiness The Function of Trials - God uses suffering to refine and strengthen us, making us more like Christ The Glory to Come - Our future hope transforms how we live today, as holiness is cultivated for eternity Discover how the entire Trinity works in concert to bring about our sanctification and prepare us for the age to come.