Reformed & Expository Preaching

Jesus sends out 72 disciples in pairs to bear two-fold witness to announce his coming. He gives them specific instructions, telling them to rely on the hospitality of those they meet, heal the sick, and proclaim that the kingdom of God has come near. Their reception in the village determines the village’s reception of the messengers. They are lambs/sheep among wolves. This kingdom is not here in its full glory as we see Israel experiencing rebellion. The New Testament letters record wolves in various congregations. The kingdom is here with Christ, spiritually realized, but not in full glory. When the disciples return, they are filled with joy, reporting that even demons submitted to them in Jesus’ name. Jesus responds by affirming their authority over the power of the enemy, but he reminds them that their true joy should come from knowing that their names are written in heaven as sons of peace identified in a new Messianic family.

In Luke 9:51-62, Jesus resolutely sets out for Jerusalem, knowing His mission involves suffering and sacrifice. On the way, a Samaritan village rejects Him, but He rebukes His disciples for wanting to call down judgment on them. As they continue, different people express a desire to follow Jesus, but He warns them that following Him demands radical commitment. He tells one that the Son of Man has no place to rest, indicating the hardship of discipleship. To others, He stresses that nothing, not even family obligations or looking back at past life, should take precedence over following Him.

This passage teaches that Christ’s exodus is laser focus on the heavenly Jerusalem.  The values and priorities of this age all submit to the the goal of the heavenly Vision of Peace (Jerusalem).

Paul writes this letter to Titus in Crete. Paul encourages Titus to teach believers to renounce ungodliness and worldly passions and to live self-controlled, upright, and godly lives in the present age. Believers are encouraged to see themselves stationed between two epiphanies, that is two events where God has manifested himself. On the one hand God redeems an international people by confirming his promises in Christ which is the first epiphany. We are called to look forward to the blessed hope of Jesus Christ’s return, second epiphany, who gave Himself to redeem and purify a people for His own possession, eager to do good works. We live between these two Christ events knowing that our Lord continues to purify and work in his people.

In this passage, Peter highlights the profound work of Christ in His suffering and victory, showing how the gospel reshapes everything—even our understanding of baptism. Jesus, the perfectly righteous one, suffered and died for the unrighteous to bring us to God, demonstrating that salvation is entirely a work of grace. He didn't just die; He was resurrected, triumphing over all spiritual forces.

Peter then connects this victory to the story of Noah, using the flood as a powerful analogy for baptism. Just as Noah and his family were saved through the waters of the flood—not by their own efforts but by trusting in God’s provision—the waters of baptism now symbolize how we are saved, not by physical cleansing, but by the resurrection of Christ after descending to death. Baptism is not a mere ritual; it’s an outward sign of an inward grace, a pledge of a cleansed conscience made possible only through Jesus’ resurrection.

Mr. Sen Zorilla exhorts us this evening from Luke 17:5-10.

The disciples ask Jesus to increase their faith. In response, Jesus tells them that even a small amount of faith, as small as a mustard seed, can achieve great things, such as uprooting a mulberry tree and planting it in the sea.

This passage emphasizes that faith takes hold of Christ’s victorious power. As we are united to Christ we seek to live in humble service to God and grow in comprehending that obedience to God is not about earning merit but fulfilling one’s duty in Christ’s power.

Mr. Sen Zorilla exhorts us this morning from 1 Peter 4:12-19.

The Apostle Peter encourages Christians to be prepared for suffering, particularly for their faith. Suffering for Christ is framed as something to rejoice in, as it means sharing in His sufferings, which will eventually lead to glory when Christ returns.

Peter makes a distinction between suffering for doing wrong and suffering for doing good. He stresses that suffering for being a Christian is honorable and should not bring shame. Instead, believers should glorify God in the midst of their trials.

He concludes by reminding them that judgment begins with God's people, implying that believers must endure these tests faithfully. The passage ends with a call for those suffering according to God's will to continue entrusting themselves to God, the faithful Creator, while doing good.

Isaiah 4 presents a vision of hope and restoration following judgment. After describing the devastation of Israel due to sin, the chapter shifts to a promise of renewal for a purified remnant. The "Branch of the Lord," seen as the Messiah, will bring beauty and glory to the land. God will cleanse His people from their sins through judgment and refining, and afterward, His presence will dwell among them, offering protection and shelter like the cloud by day and fire by night that guided the Israelites in the wilderness. The assurance is that the Lord will protect us with his spirit.

After coming down from the mountain where the Transfiguration occurred, Jesus encounters a crowd, including a man whose son is possessed by a demon. The disciples had tried but failed to cast out the demon. Jesus expresses frustration at the faithlessness of the generation, then rebukes the demon, healing the boy and astonishing the crowd with His power.

While people marvel at His miracles, Jesus tells His disciples about His impending betrayal, but they don’t understand what He means. The meaning is hidden from them, and this is not just spiritual blindness as they refuse to inquire about Christ’s prediction.

The disciples argue about who among them is the greatest. Jesus responds by taking a child and saying that whoever welcomes a child in His name welcomes Him, and whoever is least among them is the greatest.  Just when it seems that Christ made his point then John is upset that someone is casting out demons in Jesus’ name.  The problem: the man is not one of them.

The call is for Christians to see that Christ’s kingdom is bigger than they are.  His kingdom is for the weak, the broken, and the sinners who need a redeemer.

We might wonder if the Scriptures go beyond their original context. 2 Peter 1:21 makes explicit to us the trustworthiness and divine authority of Scripture. Peter is assuring us that the Bible isn't a collection of human ideas or insights, but rather a divine revelation. The prophets were not just inspired, but moved by the Holy Spirit, ensuring that what they wrote was God's truth, not merely their own thoughts. The Scripture is not subject to the changing opinions of humans, but is a reliable, unchanging guide given by God Himself. We are called to align our opinions with the Scripture, discerning its truth, and not align Scripture to our convictions.

Peter confesses that Jesus is the Christ, noting that this moment is foundational because one needs to understand Christ for someone to understand their passage into the kingdom. Jesus then goes on to make explicit that he is not a conquering king, but a suffering servant. Jesus’ disciples are called to bear the cross as people united to Christ. This leads to the transfiguration where Jesus' divine glory, a powerful confirmation that, despite the call to suffering, Jesus is the Son of God with ultimate authority. Jesus shows that he will exodus through the cross to be raised to glory.