Reformed & Expository Preaching

Banquets are normally attended by people who are worthy to attend the banquet.  If there is a prestigious banquet, it is for those who share prestige.  The seating arrangements typically reflect the social significance of the guests.  This is true for Rome, and this is true even in our day.  In many cases, these gatherings can also be transactional, but in Rome, they were almost always transactional. You would invite people who could elevate your social status as they were required to return the invitation. Jesus presents a banquet that is radically different from these types of transactional banquets.

In Luke 14, Jesus is invited to dine with the Pharisees on the Sabbath, likely after Jesus taught in the synagogue. The Pharisees are grappling for position.  They claim to be pure, but we know that they observe Jesus with the intent to discredit him or, even worse, destroy him.  They closely watch Jesus, hoping to catch Him breaking Sabbath laws. A man suffering from dropsy (edema) was present, and it was likely invited as a setup to test Jesus. Dropsy, characterized by excessive thirst and swelling, was often used metaphorically in ancient times to represent insatiable greed or desire.  The irony is that as this man is at the banquet to expose Christ’s sabbath breaking, the man exposes the state of the Pharisees’ own spiritual condition. Without hesitation, Jesus healed the man, exposing the Pharisees’ hypocrisy. They remained silent when Jesus asked them for permission to heal, and they remained silent when Jesus pointed out that they, too, exercised compassion on the Sabbath by delivering their son or animal from a well.

Jesus then told a parable addressing the deeper issue of pride and self-exaltation. He described a wedding feast where guests sought the seats of honor, only to be humbled when someone more important arrived. Jesus's point was clear: those who exalt themselves will be humbled, and those who humble themselves will be exalted. The Pharisees were obsessed with status and recognition, failing to see their spiritual poverty. Jesus calls for a different posture — one of humility and dependence on God. True honor comes not from self-promotion but from recognizing one’s need for a savior.  One must see their spiritual problem and only Jesus as the solution.

Jesus further emphasized the nature of God's kingdom by encouraging people to invite the poor, crippled, lame, and blind because such people comprise the kingdom of God. In a very literal sense, they cannot advance oneself in society.  This countercultural teaching revealed God's heart for the marginalized and the unworthy. The Pharisees, in their self-righteousness, missed the point. They were spiritually sick, much like the man with dropsy, yet they refused to acknowledge their need for healing. Jesus' invitation to the kingdom is for those who recognize their deep need of redemption and rely entirely on their Redeemer, Jesus Christ.   The Christian call is not to seek status or significance in this world but to find identity, contentment, and life in Christ alone. The true banquet is one where the humble are exalted, and those who recognize their spiritual poverty receive the fullness of God’s kingdom.  When we bow our knee before our savior, this is the true Shalom (wholeness) of humanity that we taste, but we will have in the fullness at Christ’s appearing.

Christ’s blessing is not based on personal righteousness, faith’s worthiness, or even outward covenant membership.  Only receive Christ’s blessings through faith and the Spirit. The catechism clarifies that faith is the instrument by which we receive Christ’s blessings, secured by his righteousness, not our own. We only receive this by faith.  This assurance means believers are not just citizens of God’s kingdom but heirs, enjoying a deep, familial relationship with God, moving from a courtroom setting to the warmth of the family room, as we borrow John Murray’s analogy.

Acts 16 illustrates this truth through the story of the Philippian jailer. Seeing Paul and Silas’s unwavering faith amid suffering and their care for his well-being despite their pain,  the jailer asks what he must do to be saved. His question reflects human nature—assuming salvation depends on personal effort. Paul responds that salvation comes through believing in the Lord Jesus, acknowledging him as the true King who has conquered sin and death. This faith is not about personal merit but trusting Christ alone.

The sermon also highlights the broader implications of faith. The contrast between the enslaved servant girl and the jailer shows that true freedom is found in Christ, not in worldly control or spiritual bondage. Paul’s deliverance of the girl from demonic oppression demonstrates Christ’s authority, yet it results in persecution—mirroring the world's rejection of true salvation. Despite suffering, Paul and Silas rejoice, illustrating that faith in Christ brings unshakable joy. The jailer’s conversion and the baptism of his household affirm that God works through families in the context of the covenant, as seen in the Old and New Testaments. The call is for us to see that as we believe in Christ, we are saved, receiving the distinct redemptive blessings in Christ.

The city of man will always try and triumph over the city of God.  This is seen in the interaction between Christ and Herod.   The Pharisees warn Jesus that Herod wants to kill him, but their motives are uncertain.  They might be a faction that legitimately cares, or they might be with the rest of the Pharisees who want to silence Jesus.  Herod himself represents the worldly pursuit of power, maintaining peace through intimidation by control and violence.  John the Baptist is a clear victim of the tyranny demonstrated in the Herodian family.

Christ seeks to confirm and establish the Lord’s heavenly city.  Christ seeks to bring the true vision of peace from heaven. This is not a kingdom that is established through fear and threat.  No, it is a kingdom where one experiences the ideal of the shalom of God.  A kingdom where one takes on the yoke of Christ, is in fellowship with God, and is restored rather than exploited.   

So, Christ, being confident about the true vision of peace (Jerusalem), does not cower before Herod.  In fact, he makes his opinion known regarding Herod.  He does not even address Herod, but instead calls him a "fox," exposing his weakness, smallness, and cunning ability to stand on the coattails of giants.  Christ remains resolute in his mission, showing that true peace is not found in earthly empires but in the kingdom of God and entrance through the narrow door.

Christ does not seek safety but willingly moves toward Jerusalem, knowing that Herod is not the threat but the earthly Jerusalem.  His ministry of healing and casting out demons demonstrates his authority, yet Jerusalem rejects him because he does not fit their mold of a messianic king. The irony is that while people try to warn and protect Jesus, they fail to recognize that he is the one who has come to protect them, confirming the promise that God is a shield and defender. The ultimate rejection of Christ is not just by political rulers like Herod or Rome but by Jerusalem itself—the very city that should have embraced him as the fulfillment of God's promises. We are so deeply sinful, and it is so deep-rooted that we reject the prophet.

Finally, we are challenged to reflect on the human tendency to resist God’s work, much like Paul before his conversion, who "kicked against the goads." Despite Israel’s rejection, Christ still offers the gospel and calls all humanity to repent. He weeps over Jerusalem, using imagery from the Exodus of the mother hen being like the eagle protecting its young.  Christ knows that in order for Psalm 118 to be confirmed, he must be rejected by the builders only to be raised up as the cornerstone.

The call to enter through the narrow door remains open right now.  We are called to bow our necks under Christ’s domain, discern what is pleasing to the Lord, and seek to live out his will. Let us mourn how the city of Jerusalem embraced Christ, let us celebrate God’s sovereign will that He overcomes, and let us ultimately long for the vision of peace that comes from heaven.  Praise be to God that even in this life, we have a taste of it.  Let us walk as living sacrifices to our redeemer, knowing that our lives are hidden and secured in Him.

Many times as Christians we can be influenced by Greek thought.  We can fall into a mindset that the body is merely a temporary shell for the soul. However, Scripture teaches that God redeems his people as whole people.  He redeems us body and soul. The apostle Paul, in 1 Corinthians 15, makes it clear that we are not merely escaping fleshly tombs in our resurrection, but we will be raised in glorified bodies.  Our current flesh was made for this world.  Adam is from the dirt.  He was created good in body and soul.  Paul’s point in 1 Corinthians 15 is that we would need a glorified flesh that is fit for heaven even before the fall.  Therefore, rather than seeing our bodies as unimportant or disposable, we should recognize that God created us body and soul.  He created us good.  This backdrop is important to understand Philippians 3:21.

We know that right now our bodies are subject to the death of the common curse, but God has not forgotten what he created good.   God created us as whole beings—body and soul—and intends to glorify body and soul in his redemption. The Bible provides numerous examples of life after death, showing that believers consciously dwell with Christ while awaiting the physical resurrection. The resurrection of Jesus affirms that our future bodies will be physical, but a physical spiritual flesh that is fit for heaven glorified. As temples of the Holy Spirit, our bodies are not just vehicles for the soul but are meant to be cared for and honored. Instead of viewing our flesh as inherently sinful or something to be escaped, we should understand it as a good creation, personally made by God’s hand, and it will one day be perfected because we taste Christ’s blessings now in the Holy Spirit.

In Philippians 3:21 Paul reminds us of our ultimate hope: the full realization of our redemption in glory. The work of the Holy Spirit in us now is a foretaste of the eternal joy we will experience. While we struggle with the effects of sin and the limitations of this age, we are being transformed by God’s energy, which will ultimately bring us to our full glory. Our heavenly citizenship calls us to live with a mindset fixed on Christ’s glorious return. The same divine energy that raised Christ from the dead dwells in us.  It is not a mere manifestation of God, but the power of God that orients us and moves us through this age.

Jesus reminds us that we often ask the wrong questions, which leads us away from the truth. Instead of asking, “Have I done enough?” we should be asking if we are truly striving to enter through the narrow door on Christ’s terms. Many assume they are in good standing with God, much like thinking they are a luxury car with minor flaws. However, the reality is far worse—we are broken beyond repair, and without Christ’s redemption, we have no hope. Jesus’ journey to Jerusalem highlights this truth, as he heads toward suffering and rejection, his followers think he will seize glory and sit on Jerusalem’s throne.  Truly then the city will live up to its name: the vision of peace.  However, Christ is not traveling to sit on an earthly throne, but the heavenly one that he must attain through the cross and resurrection after living a perfect life.

Along the way, someone asks how many will be saved, but Jesus does not answer directly. Instead, he calls for striving, which is an active pursuit of the narrow way. Salvation is not a matter of national identity or religious association but of genuine commitment to Christ.

Jesus warns that the narrow door will not always remain open. Many will assume they are part of his kingdom because they have dined at his table, listened to his teaching, worshipped him, and were part of the right gene pool. But when the door closes, they will find themselves outside, rejected as evildoers. This is not about blatant immorality—it is about those who thought they knew Christ but were never truly known by him. The frightening reality is that many who expect to be inside will be cast out, while others from the ends of the earth—unexpected outsiders—will be welcomed into the kingdom. This dramatic reversal echoes Isaiah’s prophecy of a great feast in Isaiah 25, where those who trust in the Lord will rejoice while others suffer separation from him. The warning is clear: entering through the narrow door requires striving, humility, and submission to Christ, not mere outward association with him.

Ultimately, the real question is not about numbers or who gets in but whether we are truly hearing and submitting to Christ. The last will be first, and the first will be last—not because of human effort but because God’s kingdom operates by his grace, not our merit. It is not about checking religious boxes or assuming we are safe; it is about seeking Christ wholeheartedly, being transformed by him, and knowing that only enters through the narrow door in Christ This is not easy, nor is it natural—it requires humility, dependence, and a willingness to be shaped by God’s will rather than our own desires. The danger is not in failing to do enough good works but in failing to recognize our deep need for Christ and his redeeming grace. Therefore, the call is clear: strive, listen to Christ’s word, and pursue Christ, for the door will not always remain open.  The heavenly feast is only for those who bow their necks under Christ’s yoke. Let us follow our redeemer savior, who graciously pursues.

Jesus continually overturns people’s expectations.  Christ does not fail to disappoint when we continue in Luke 13 when He heals a woman on the Sabbath. This woman had been suffering for 18 years—bent over, unable to stand up straight.  Christ heals this woman, but the leaders are outraged.  Why such a reaction? Because their rigid view of the Sabbath had blinded them to the true intention of Sabbath rest that God ordained. They saw rules, but Jesus saw a broken and burdened person needing rest.  Jesus is not just addressing an outward issue, but an internal issue.  The leaders missed the Lord’s Sabbath intention. They were so focused on controlling religion that they completely missed the manifestation of Religion.  Christ the Messiah is the embodiment of what the prophets promised.

Jesus then turns the tables on them with a simple but devastating argument: If you’d untie your ox or donkey to give it water on the Sabbath, how much more should this woman—a daughter of Abraham—be freed from her suffering? He is saying “You show compassion for your animals, but you could care less about a daughter of Abraham.” Jesus is exposing the Lord’s intention for his kingdom. The kingdom of God is not about outward rule-keeping but inward renewal. And this is unsettling, because it means that even deeply religious people can be far from God. It’s not just bad people who are lost, but the Lord’s covenant people can also miss the substance of God’s grace even as they profess to walk in it.

Then Jesus gives two mini-parables about the kingdom: the mustard seed and the leaven. Both seem small, insignificant—just like Jesus’ movement at the time—but they grow into something unstoppable. That’s how God works. His kingdom doesn’t come through power and dominance but through quiet, transformation. Our challenge is to wait upon the Lord, it is wanting the Lord to transform us from the inside out.  The gospel is not about avoiding or managing sin, but it’s about pursuing our God.  And until we see that pursuing and loving our God above all things, we’ll either be self-deceived by thinking we keep our legalism or crushed by the unbearable weight when we realize we cannot heal ourselves. But as we pursue our Lord we recognize that he progressively heals us, and as we grow in our union with him we see that our sin is less satisfying in comparison to our basking in his glory.  May we have a humble spirit, may we be a people who tremble at his word, and may we pursue our Lord because by his grace he has secured and pursued us.

Peter knows the weight of suffering.  When Satan requested permission from Christ to sift Peter he caved.  He denied his savior three times.  One would think that such a record would disqualify Peter to talk about suffering.  However, Peter encourages us to rejoice in suffering, feel blessed when insulted, and glorify God.  This sounds a bit hypocritical that Peter would say such things. However, as we dig deeper we note that Peter is not a hypocrite at all, but rather a fellow sojourning living in the dispersion.

Peter is communicating to us that living as redeemed people means enduring trials, sharing in Christ’s suffering, and not a necessary failure in our Christian life. Peter reminds believers that suffering is not a sign of abandonment but a means of refinement like gold or silver having its impurities burned away.  The trials we endure as Christians test and strengthen our faith, strengthen our union with Christ, and reveal our character. We rejoice not in superficial words of piety, but consciously seeing ourselves as sharing in Christ’s sufferings which also means we will share in his glory.

The presence of the Holy Spirit in us is God is refining and preserving us through every hardship. Ultimately, our confidence lies in the Spirit of God who dwells in us, the same Spirit which raised Christ, and the full glory that filled the temple is in us. This divine presence secures our heavenly destiny and empowers us to live as God’s people, even in the context of suffering. The Spirit is not a temporary gift but a permanent power that preserves us as we consciously persevere in Christ by faith. Thus, we are called to walk in the Spirit, trusting that God is working out His redemptive plan in us, and securing our place in His eternal kingdom.  Let us rejoice in God’s refinement, and not suffer as evil doers in this age.

So often we reduce Job down to a book about suffering, but we miss the deeper theodicy. Theodicy is dealing with the issue of a just God and suffering in this world. Job is a book about God showing he will triumph over Satan, and addressing the issue of theodicy.  The seed of the woman will be crushed.  Job, the main actor in this historic story, is put forth as a champion.  Job is in line with the counselors that the righteous receive blessing while the wicked receive punishment.  Job has to wrestle with this self-righteous view. Job comes to know God and eventually puts his hand over his mouth after knowing that the ways of God are more complex than the box man builds around God. This theme is echoed in Christ’s response to the question of the Siloam tower.  Here humans died, the setting seems to be that the Galileans probably deserved it, but Christ calls all people to repentance, emphasizing that righteousness is not determined by outward circumstances but by one’s hearing Christ’s words. Suffering is complex, and the study of suffering in light of a just God is even more complex.

Christ further illustrates this point through the parable of the barren tree. The tree, despite receiving care and nourishment, fails to bear fruit, symbolizing those who hear the gospel but remain unrepentant. They are not hearers of God’s word, but merely performers.  Just as the vineyard owner delays judgment to give the tree one more chance, God’s patience allows time for people to repent, reorient their mindset, and humbly submit to Christ. Christ echoes the words of John the Baptizer that the axe is at the root, so the time to repent, hear Christ’s call, and consciously be oriented towards Christ’s kingdom is right now.

Job’s story fits this broader biblical narrative by challenging simplistic views of divine justice. Job’s friends assume that there is a direct cause-and-effect relationship between righteousness and suffering, but Christ is making the case that God’s ways are more intricate and complicated than the boxes we place around God.  Christ’s point is that suffering should not lead to self-righteous vindication, but to humble self-examination that leads one to conform to Christ’s kingdom, and discern Christ’s ways. Our role is to remain faithful by discerning what is pleasing unto the Lord, conform to the Spirit’s proddings, and humbly submit to God's will as sojourners in this world.

The return of Christ is not just a concept, but it’s a reality that orients and grounds how we live today. Many of us, when we think about His return, are either tempted to ignore it as something  so future that we doubt Christ is coming at all.  On the other hand we might fear the looming judgment. But Scripture tells us that Christ’s return is both a sobering and a thrilling reality. He is not only the Judge but also the Redeemer who has already secured our place in His kingdom. If we are in Christ, we don’t have to live in uncertainty—we can have confidence because we are represented by our great Melchizedekian Priest and not our performance. Judgment isn’t about measuring up; it’s about who possesses us. And if we belong to Christ, we can look forward to His return with joy rather than dread.

But how do we know if we belong to Him? Jesus makes it clear that His true followers aren’t identified by religious performance, but by their response to His grace. The sheep in His parable didn’t do grand, impressive things—they simply lived out of love, responding to needs around them in ordinary ways. They fed the hungry, welcomed the stranger, cared for the sick. Why? Because when you truly understand grace, it changes you. You stop asking, “What do I need to do to get in?” and start asking, “How can I reflect the love I’ve received and seek to share one another’s burdens?” This is the key difference between those who are secure in Christ and those who are not. The goats in Jesus’ parable weren’t condemned because they failed to check off a list of good works, but because their lives revealed that they had never had a heart that was tender to their Redeemer, Lord, and Master.

So, how do we live in light of Christ’s return? Not by trying to earn our place, but by living as people who know we are already His. That means prioritizing the kingdom—not as a task list, but as a way of life. It means trusting that the world, in all its brokenness, is not spinning out of control, but is heading toward restoration under the reign of Christ. The hope of His return isn’t an escape plan; it’s the assurance that everything we do, every act of love, every moment of faithfulness, is part of His ultimate redemption. And that changes everything because we have the joy of showing the Gospel even in our everyday ordinary tasks.  Let us seek our King because he has first sought us!

Colossians 3:1-4 assures us of the significance of Christ’s dual nature and heavenly position. Lord’s Day 18 contrasts two heretical views that contradict the two natures of Christ: Eutychianism and Nestorianism.  Eutychianism blends the two natures in such a way that Christ is a hybrid human who is a man god or god man, but not God and man.  The divine and human natures bleed into each other.  Nestorianism teaches that the two natures are so radically divided that Christ is almost two persons.  Neither of these positions understands the hypo (under) static (same/consistent) union of Christ.  A very practical problem with these views is that our redemption is never accomplished because the creature that offended has not endured the Lord’s wrath.  The eternal punishment we deserve has not been poured out.  Thus, we are still in our sins.

Colossians 3:1-4 assures us that Christ’s ascension to heaven marks his position as the glorified God-man, taking his seat at the right hand of the Father.  He is ascended in glory as the glorified God-Man. His glorified human nature is bound to space and time while his divine nature is everywhere present or omnipresent.

His presence in heaven is described as advantageous for believers, as he now serves as our ultimate authoritative advocate before God. Christ intercedes on their behalf, understanding our struggles and needs.  He knows our weakness as our sinless priest who walked this age.  He knows our struggles because he dwells in us by His Spirit.   His heavenly ministry ensures our glorification as he guides, intercedes, and empowers as our savior.

His supreme position refutes alternative spiritual philosophies that appear to threaten our Christian life. Christ’s ascension testifies that he has overcome and we are guaranteed to overcome in him because He has triumphed.  He is our heavenly advocate who continues to sustain us in this age.