Reformed & Expository Preaching

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.

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 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.

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.

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.

We welcome Rev. Austin Britton to our pulpit this morning. We hear his message exhorting us not to be Pharisees who cling uncritically to tradition, but to draw the boundaries where our Lord draws the boundaries. We are encouraged to discern what is pleasing to the Lord as we conduct ourselves.

Rev. Britton recalls that the fall of the Berlin Wall symbolized the end of a significant boundary, much like the vision Peter received in Acts 11. This vision, where God commanded Peter to eat unclean animals, challenged the longstanding Jewish distinction between Jews and Gentiles. Despite God’s command, Peter hesitated, clinging to familiar boundary lines, which illustrates the difficulty of overcoming ingrained traditions and embracing a new understanding of God’s people.

The vision of the blanket in Acts 11 challenges Peter and the early church to embrace a diverse and inclusive community, welcoming sinners of all backgrounds. This vision has implications for the church today, urging us to recognize God’s work in unexpected places and to avoid turning preferences into principles. We are called to discern God’s leading, even when it challenges our comfort zones and established ways of doing church.

The text emphasizes the need for unity within the church, challenging needless divisions between denominations. It highlights the unifying power of the gospel, which erases barriers and brings people together in Christ. Rev. Britton encourages believers to examine their own biases and seek God’s guidance in embracing unity, as exemplified by the early church’s response to Peter’s vision.

He will provide insight and, through the Spirit, bring renewal.

This week, we began a new series on the Canons of Dort, exploring the five points of Calvinism. The goal of this message wasn’t to debate theology, but to give an overview of what Reformed Christians actually believe about God’s grace and salvation. I used various AI tools like ChatGPT, Perplexity, and even Grok to summarize what people think about Calvinists. I kept inquiring until I found five of the most common stereotypes against Reformed Christians. I found out that people believe Calvinists are arrogant intellectuals, harsh and judgmental, spiritually elitist, lacking evangelistic zeal, and fatalistic. Interestingly, the Canons of Dort end with a section meant to correct exactly those misunderstandings. The canons want us to produce humility, joy, and worship.

The five points of Calvinism, often summarized by the acronym TULIP, are not five separate ideas, but five petals of the same flower. The first is Total Depravity, which teaches that sin has corrupted every part of human nature. This doesn’t mean that we are absolutely evil, but that every thought, desire, and action is tainted by sin’s influence. We still make choices, but our will is bound by sinful desires until God renews our hearts. As Ephesians 1 reminds us, every blessing of salvation flows from God alone, not from human effort.

The second point, Unconditional Election, teaches that God’s choice to save some people is not based on any foreseen faith, goodness, or merit. It is purely an act of grace. Scripture says that God chose us in Christ before the foundation of the world and works all things according to the counsel of His will. Election doesn’t make anyone superior; it magnifies God’s mercy. Salvation moves us, as one theologian put it, “from the courtroom to the family room.”

The third point, Limited Atonement, often confuses, but it simply means that Christ’s death was fully sufficient to save all, yet effectively applied only to those God has chosen. If God had desired to save every person, the power of Christ’s cross could have accomplished it. But in His divine plan, Christ’s atonement is applied particularly and personally to His people. It is not limited in power but in purpose. Ephesians 1:7 celebrates that in Christ “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.”

Fourth is Irresistible Grace, the beautiful truth that God’s call is effective when God calls a sinner to Himself; that call is effective. His grace doesn’t force or coerce, but it transforms. The Holy Spirit renews the will so that the person freely and joyfully turns to Christ. This means salvation doesn’t rest on a preacher’s skill or on our emotional response, but on God’s sovereign work as he normally uses the preaching as a means to call his people to faith. Ephesians 1 says that God’s grace is not miserly but “lavished” upon us—abundant, overflowing, and irresistible.

Finally, Perseverance of the Saints teaches that those who have been truly regenerated by the Holy Spirit will never finally fall away. Believers may stumble, doubt, or drift, but God’s preserving grace will always bring them back. The Canons of Dort beautifully describe this truth: even when a believer appears to fall, God’s Spirit continues to work within them, ensuring their restoration. The Holy Spirit is the “guarantee of our inheritance,” as Ephesians 1:14 says, sealing us until the day of redemption.

Reformed theology, then, is not cold, fatalistic, or prideful. The canons are just calling us to worship our gracious God. The Canons of Dort remind us that God is sovereign but never distant, and that human beings are responsible but never autonomous. Grace is not stingy—it is abundant and transforming. True Calvinism doesn’t make us arrogant; it humbles us. It doesn’t stifle evangelism; it gives us confidence that God’s Word will bear fruit. The Canons call us not to pride, but to praise God. We are called to lift our eyes from ourselves and fix them on the glory of God’s grace.

Some Christians assume that the Old Covenant was merely physical while the New Covenant is purely spiritual. This distinction creates a problem: does God promise one thing to his people but deliver another? If so, does that imply two different ways of salvation? Scripture teaches otherwise. Circumcision and baptism are covenant signs pointing to the same gospel and the same Messiah. Through both, God consecrates his people to Christ—those under the Old Covenant and those under the New alike. Circumcision looked forward in anticipation of Christ’s redeeming work, while baptism looks back in faith to that same finished work.

In Colossians 2:11–12, Paul connects circumcision and baptism with the redemptive work of Christ. At first glance, circumcision appears to be a merely physical mark in the flesh. Yet when we examine its origin and meaning, we see that it symbolized far more. It was a seal of the righteousness he had by faith (Romans 4:11). Abraham received the sign after struggling to trust that God would fulfill His promise of redemption through the Messiah’s lineage. The act itself—performed in the organ of generation is a visible sign that Christ would come from a line of people who were spiritually dead, yet made alive by God’s covenant grace. Those who bore this sign, whether individuals or households, were set apart to God and identified with the coming Messiah.

The sign communicates the Gospel warning that the uncircumcised would be “cut off,” a foreshadowing of Christ’s crucifixion and a parallel to Isaac’s near-sacrifice in Genesis 22. Scripture consistently presents circumcision as spiritually significant (Deuteronomy 10:16; Jeremiah 4:4). In fact, to be uncircumcised was to be unclean (Isaiah 52:1; Leviticus 19:23). From the beginning, God’s purpose in circumcision was to signify heart renewal and consecration to Him through the promised Messiah. It served as a visible sign of belonging to God’s holy people, anticipating the One who would have to be cut off to redeem his people.

In Colossians 2:12 and Romans 6, Paul links baptism with Christ’s death, burial, and resurrection. Baptism signifies the covenant community being consecrated to Christ's death and resurrection. He is the trailblazer who has gone before us. Like circumcision, baptism marks those who belong to God’s covenant community, including believing households and their children (Ephesians 5–6; Colossians 3). Paul uses this sacramental language, as the prophets did with Israel, to remind us that we are God’s covenant people. Through baptism, we confess that Christ was cut off as the covenant breaker in our place, passed through the sea of death, and rose victorious to secure new life for all who are united to Him.

Circumcision and baptism are complementary signs of one covenant promise. In Romans 4 and Genesis 15–17, we see that the sign always follows the Word, confirming the promise God has spoken. Circumcision looked forward to the coming Messiah; baptism looks back to His finished work. Both declare the same covenant reality—death to sin, consecration to God, and new life in Christ.

Both signs reveal one gospel, one covenant, and one Savior. Circumcision anticipated Christ’s being “cut off”; baptism celebrates His resurrection life. Together, they declare the double edge of the gospel. On the one hand, there is life for those who believe because Christ has been cut off and passed through the sea of death. However, there is a picture of judgment for those who reject the messiah. God’s people, whether Jew or Gentile, are now one new community in Christ, united through His death and resurrection, the true fulfillment of the Lord’s gracious covenant.. Let us seek to live as God’s gospel people.

When Jesus returns to Pilate, both rulers affirm His innocence, yet the crowd—stirred by corrupt leaders—demands Barabbas, the rebel, be freed instead. In choosing a violent insurrectionist over the Prince of Peace, the people reveal humanity’s tragic preference for earthly power over spiritual deliverance.
Key theme: Humanity exchanges the true Son of God for a counterfeit “son of the father” (Barabbas).

Trusting God in Temptation

In the Lord’s Prayer, we ask, “Lead us not into temptation.” Yet Scripture promises that God never tempts anyone (James 1:13). Why, then, do we pray this way? Peter helps us see the answer. He once boldly declared he would never deny Jesus. Jesus warned him that Satan asked to sift Peter. Christ predicts that Peter will deny Christ 3 times before dawn, and Peter denies Christ 3 times before dawn. Peter knows that Satan, like a roaring lion, prowls unseen, seeking to devour us. Even Adam and Eve, created good, fell to his crafty lies despite setting an additional boundary around the tree. God only told them not to eat it, but they added, “We are not to touch it” (Genesis 3:3). Our own hearts are weak; we cannot stand in our own strength. But this prayer is our humble cry: Lord, hold us fast.

Our Weakness and the Call to Sobriety

The Catechism honestly admits human frailty: we cannot withstand our enemies in our own strength. Like Adam and Eve in the Garden, or Jacob wrestling with God, we learn that true strength arises only when we cling to the Lord in our weakness. To be “sober-minded” is to maintain spiritual clarity. It is to have the humility that we are not strong enough. It is to have the humility and wisdom to see through the devil’s lies. It is to have the humility and confidence to depend upon the grace of Christ. This sober watchfulness keeps us humble, prayerful, and aware that our enemy’s attacks often come in subtle, enticing forms.

Staying Awake in Prayer

Peter urges us to be sober-minded and watchful. A clear mind fixes on Christ’s grace, not our plans or power. Jacob spent a lifetime scheming to seaize God’s promises by his wit. Then God touched his hip and left him limping. Only then did he cling to God in weakness. So we watch and pray, not trusting our resolve, but leaning on the One who prays for us. Jesus warned His sleepy disciples in Gethsemane: “Watch and pray that you may not enter into temptation.” Daily, we bring the same plea: Keep us awake, Lord. Keep us close. God calls us to humble ourselves under His mighty hand, trusting that He is our shield and defender. To cast our anxieties upon Him is not weakness but faith—resting in the One who cares for us.

Firm in Faith, Secure in Christ

Though Satan seeks to destroy, he cannot snatch God’s people from His hand. Christ has already overcome. Each day we pray for grace not to fall, and we look to the One who restores and renews His children. Our trials refine our faith like gold in the fire, teaching us dependence on God’s strength. As we resist the devil by standing firm in faith, we remember that Christ Himself prays for His people, upholding them with unfailing love. In Him, we are safe. He shielded Elijah, restored Peter, and refines us through every trial. One day, Christ will visibly crush the lion under our feet. Until then, we pray, we trust, we move forward believing that we are held safe in the Shepherd’s grip. We remember that Christ Himself prays for His people, upholding them with unfailing love. In Him, we are safe. So, we are not crippled, but empowered as we ask God to defend us, protect us, and keep us from temptation. We are free to rest in him and do his will. Let us live as living sacrifices as we walk in our shield and defender.

The Upside-Down Kingdom

When we return to the opening chapters of Luke, we’re reminded that Christ’s coming wasn’t just a gentle story, but it was a world turned upside down. He comes to a world infected by sin and a world that is cursed. The world will not self-heal. He came to lift up the humble and bring down the proud, to establish not another earthly power struggle but a kingdom of shalom that is a kingdom of true peace. This peace isn’t mere tolerance; it’s the deep rest and joy of knowing and enjoying God. It is the peace where we can enjoy the goodness of our God with sin removed. Every kingdom of man tries to force peace by control or fear, but Christ brings peace by redeeming and removing sin. His rule doesn’t crush; it restores. His victory doesn’t humiliate; it heals.

When the Light Reveals the Distance

Peter’s story shows us how easy it is to follow Christ “from a distance.” The same man who once swore he would die for Jesus now keeps space between himself and the Savior. Around the fire that night, Peter’s face was lit by its glow, but he was not really in the light. Three times he was asked if he knew Jesus, and three times he said no. He had chances to repent, but he continued to deny. Then, on the last denial, he heard the rooster crow and then made eye contact with our Lord. Christ has shown that he is a prophet. He has shown that we are weak in the flesh. And Peter wept bitterly, realizing that the Savior he had denied. Peter’s bravado and confidence will not save him. Only Christ laying down his life could save sinners and empower sinners to live for our redeemer.

The Silent Strength of the Savior

While Peter wept, Christ was struck, mocked, and blindfolded. The soldiers demanded, “Prophesy! Tell us who hit you!” The tragedy is that they fail to realize the irony that Christ had already prophesied Peter’s denial moments before. They wanted a prophet to perform on demand, but they didn’t understand that a true prophet speaks when the word of the Lord comes, not when men command it. The One they beat could have summoned an army of angels, but instead, He remained silent. The silence of Christ that night was not weakness, but it was power restrained. In choosing the cross, He chose the only path that could bring sinners home and make peace real. He will submit to His father’s will.

The King Who Will Not Play Our Games

When the religious leaders questioned Jesus, demanding, “Are you the Christ?” He didn’t argue or plead. He knew their hearts were closed. Instead, He spoke of the Son of Man who would sit at the right hand of God—a quiet claim of divinity, kingship, and victory. They could not see that the bruised and bloodied man before them was the Warrior-King of Psalm 110 and the eternal Son of Man from Daniel 7. They mocked Him as powerless, but He was already winning the greatest battle of all: defeating sin, enduring wrath, and securing a kingdom that will never end. His restraint was His triumph, His humility His glory.