Belgrade URC

In the Reformed tradition, profession of faith is when a covenant child declares, “This faith is my faith.” It's more than a one-time event because it's a lifelong calling to daily confess Christ in both struggles and joys. Hebrews points us to Jesus as both Apostle and High Priest. He is the one sent by the Father to confirm God's promises. He is the High Priest as our mediator who secures God's promises. Profession of faith is not only about standing before a congregation but about holding fast to Christ every day, trusting in our faithful Redeemer who is our shield and defender.

The Transition from Law to PrayerThe law of God is an invitation to examine the heart, and prayer is the heart turning to God. We need to see that prayer is our heart's alignment with God, not simply outward behaviors, and the continuity of biblical teaching from law to intimate, honest prayer. The story of Abraham's intercession for Sodom becomes a model, highlighting both compassionate concern for one's neighbor and hopeful expectation when coming before the Lord.Heavenly Membership and Divine InvitationThe beauty of our identity in the kingdom is that through redemption, believers share in a heavenly membership like Abraham, who was chosen and invited into God's intimate counsel. Prayer is not rendered pointless by God's sovereignty; rather, God's ordaining of all things includes the sincere, heartfelt prayers of his people. The catechism's high view of prayer resists the caricature of Calvinism as passive, affirming that prayers are both real and ordained, and expressing that believers are privileged recipients of grace, chosen, heard, and loved by God. We are members of God's family and part of the heavenly community.The Humble Approach and AssuranceThe catechism and Abraham's example stress that prayer must be humble and heartfelt, not mechanical or entitled. The narrative underlines that approaching God—recognizing one's unworthiness and God's mercy—is central to true prayer. Abraham's repeated, respectful pleas for Sodom illustrate persistence, humility, and a deep trust that God's character is both just and merciful. The overall assurance to believers is that God hears and answers prayers in accordance with his good and sovereign will, and his timing, which can require patience and persistent faith.Real Alignment and the Purpose of PrayerTrue prayer, as the preacher concludes, realigns the believer's heart and purposes with the will of God, encompassing both spiritual and physical needs. Scriptural examples—Abraham's intercession, Isaiah's vision, and the psalms—highlight that humanity's ultimate desire is communion with God and living in accordance with his plan. The catechism urges prayers that reflect gratitude, humility, patience, and a willingness to be shaped by God's wisdom. Ultimately, prayer is a gift through which God provides, sanctifies, and draws believers into a deeper relationship with Himself.

Test the TeachersNow it is Christ's turn to ask a question of the leaders. He wants them to solve a riddle from Psalm 110. How is David a father and also a worshipper of his son at the same time? Christ is challenging the scribes and chief priests by questioning their understanding of the Messiah. He uses Psalm 110 to highlight the distinction between David and the Messiah, emphasizing that the Messiah's eternal priesthood and kingship are established through his sacrificial death, not through earthly power. Christ then exposes the scribes' hypocrisy and exploitation, particularly their exploitation of widows, as he observes them in the temple treasury. Some of the leaders are not following Christ as Lord. Expose the FruitsJesus highlights the visible signs of unhealthy spiritual leadership: performative piety, pursuit of honor, and exploitation of the vulnerable, calling the community to judge leaders by their true impact, not by their status or presentation. Christ warns against a group of scribes who prioritize their own significance and exploit the weak, particularly widows and orphans. They seek prestige through outward displays like long robes, greetings in marketplaces, and seeking the best seats in synagogues and feasts. This behavior is exemplified by their exploitation of the poor, as seen in the story of the widow's offering in Luke 21. The fruits of toxic leadership are exposed. It is the fruit of self-promotion rather than Gospel promotion. It is self-priority at the expense of gospel-prioioty. Evidence of ExploitationThe widow's offering is contrasted with public displays of generosity. She serves to expose how the toxic system prioritizes self-advancement and neglects those in genuine need. Christ observes a widow giving all she has to the temple, contrasting her sincere worship with the self-serving actions of religious leaders. This highlights the importance of aligning with God's purposes, recognizing Christ's priorities and values while seeking to live in light of Christ's redemptive work. True leadership prioritizes God's will over self-advancement, avoids exploiting others, and embodies genuine piety and humility that is cultivated for God's glory rather than personal advancement. Hope in Humble ObedienceDespite abuses, Christ encourages humility, self-denial, and patient faithfulness; even in flawed systems, God honors sincere devotion, reminding believers their ultimate hope and value are found in Christ the Redeemer, not in human institutions or leaders. The true joy of the Christian life is finding joy in dying to one's sinful desires while cultivating to life Christ's kingdom values. May our Lord grant us wisdom to discern what is pleasing to him. Let us do this not only individually, but corporately seeking to the church culture Christ would have us build.

The Law of God and the HeartThe Heidelberg Catechism concludes its teaching on the Law of God by showing that the Ten Commandments are not merely outward checklists but matters of the heart. The first commandment calls us to love and serve the true God. We do this by discerning God's will by the Spirit in faith, according to his standard, and not man's standard. The catechism ends with the tenth commandment, which warns against coveting, which are desires that can lead to sin against our neighbor and making a mockery of God's image. The first and the tenth commandments remind us that God's law deals with our inward motivations as much as our actions. Even the most godly believers have only “small beginnings” in true obedience, which raises the question: why study the law if we cannot perfectly keep it?Paul's Example in Philippians 3The Apostle Paul answers this question by modeling how Christians pursue holiness. Writing from prison, Paul reminds the Philippians that although he has not attained perfection (telos/the goal of redemption), he presses on because Christ has taken possession of him. His sufferings and chains do not hamper God's power. They not only deepen Paul's reliance on Christ but move the gospel forward. He warns the church against false teachers who promote shortcuts or works-based perfection, calling believers instead to find sufficiency in Christ and to persevere with humility.Small Beginnings and Ongoing GrowthSanctification, as both Paul and the Catechism teach, is a continual progression. Desires of the flesh can easily draw us away from Christ's gospel, but through union with Christ, believers learn to resist sinful desires and press forward in holiness. Growth in the Christian life cultivates humility, which recognizes that all progress is Christ's work in us, not our own achievement. Even the most admired saints only have small beginnings of obedience, yet they continue to walk forward by grace. Their earnest purpose is not their initiative, but it is their walking in the Spirit by the Lord's prodding.Pressing Toward the GoalPaul captures the paradox of the Christian life: he has not yet reached the goal (telos), but in Christ, he already shares in maturity by having the right mindset. The mature Christian recognizes the need to depend on Christ daily, forgetting past achievements or failures, and striving toward the upward call of God. This perseverance is not self-reliance but Spirit-empowered reliance on Christ's preservation. Thus, our orientation is not toward our own accomplishments but toward being drawn closer to Christ, who is our Redeemer, our life, and our ultimate goal.

Christ's Mission and Unwavering ObedienceChrist enters his ministry fully aware of his mission and his fate: he must live a perfect life, die at the proper time as the true Passover Lamb, and be raised by the Father and the Spirit. His path is one of precise obedience, never deviating from the prophets or his Father's will. As opposition grows, the religious leaders seek to trap him with questions that could compromise his credibility or hasten his death, but Christ remains faithful, calm, and clear-headed in every test.The Coin Test: Loyalty to God Above AllThe first test concerns paying taxes to Caesar. The chief priests and the scribes sent spies to trap Christ. They approach Christ with flattering words, hoping he will either endorse rebellion against Rome or show disloyalty to God, ultimately losing credibility with the crowds. By asking for a coin from the spies and pointing to Caesar's image, Christ exposes their hypocrisy. They act like they are wrestling with a moral dilemma, but clearly, they already live within Rome's system. His response, “Give to Caesar what is Caesar's, and to God what is God's,” affirms both lawful duty and ultimate loyalty to God, leaving his opponents silenced and the crowd marveling at his wisdom.The Marriage Test: The God of the LivingThe second test comes from the Sadducees, who deny the resurrection, and they seek to challenge Christ. They lay out a hypothetical scenario of the Levirate (Latin husband's brother) marriage in Deuteronomy 25:5-10. The purpose was so that a man's name would not be blotted out from Israel (Dt. 25:6). They challenge Christ with a hypothetical about a woman with seven husbands. They aim to prove the resurrection absurd because they want to know whose wife she will be in the resurrection. They are viewing life as nothing more than an earthly continuation. Christ corrects their misunderstanding by teaching that in the resurrection, people are like the angels who no longer marry, but are living in glorified bodies in God's presence. He then uses Moses, their own authority, to prove resurrection is real: God is not the God of the dead but of the living, for he declared himself the God of Abraham, Isaac, and Jacob when God appeared to Moses at the burning bush in Exodus 3. God is not the God of the dead, but the God of the living.Christ's Victory and Our Hope in ResurrectionThrough these encounters, Christ shows that he will not be trapped or turned from his mission. He is the Lamb of God, steadfast until the appointed hour of sacrifice, and every test only confirms his identity and authority. For believers, the coin points to our true citizenship in God's kingdom, while the marriage question points to our final hope that we will arrive at the banquet of the Lamb of God in glory. Christ's victory assures us that we are a resurrection people both now and in the future. We are called to live with hope, peace, and confidence that our redemption is secure in him because he has been raised and we walk in His Spirit united to our redeemer.

The Ninth Commandment and the Weight of TruthThe Ninth Commandment warns against lying, gossip, slander, and twisting words. Though people often treat dishonesty as a "small sin," Scripture consistently elevates truthfulness as central to Christian love and faithfulness. The catechism emphasizes that deceptive speech is rooted in arrogance, as it often aims at putting our reputation above other people's reputations. Bearing false witness damages community life and is contrary to God's own nature, as God is truth.Love as Humility, Not ArrogancePaul's teaching in 1 Corinthians 12–13 shows that love is not about boasting or puffing oneself up, but it is about building up the body of Christ. True love is humble, refusing to twist words, gossip, or slander to make others look bad. Instead, humility in love means choosing patience, forgiveness, and discernment within the community. Even when wronged, the Christian posture is not to keep a record of grievances to hold against people, but to act with wisdom and charitable assumptions.Love as Moral Integrity and FaithfulnessPaul stresses that love is not rude, self-seeking, irritable, or resentful. Instead, it bears patiently, covers minor faults, and releases people from grudges. This does not excuse ongoing abuse or sin but calls for wise forgiveness that discerns repentance and its fruit. The mature Christian seeks to honor Christ first, not themselves, persevering in community life with endurance and selflessness even when relationships or personalities are difficult. Love thus reflects God's character by pursuing what is righteous before the Lord rather than insisting on one's own way.Love and Truth as the Heart of Christian WitnessUltimately, love and truth are inseparably linked. Love rejoices in truth and despises injustice or falsehood. Believers are called to speak honestly, silently overlook petty offenses, and work to build trust and hope in the community. This spirit informed love endures trials, points to the eternal reality of God's kingdom, and reflects the very nature of God, who is identified as both love and truth. Manifesting this kind of love shows the world what it means to live as light in darkness, glorifying Christ in humility and sincerity. This is the challenge and the blessing of walking in the Spirit. We have this blessing only by Christ's merits.

The Challenge of Romans 6Sinclair Ferguson's Devoted to God highlights the difficulty of Romans 6, reminding us that even Peter admitted some of Paul's writings are hard to understand (2 Peter 3:15). Dr. Martin Lloyd-Jones once said he would preach Romans when he fully understood chapter 6. The challenge comes from extremes: some argue baptism saves, others claim perfection in righteousness, and our temptation might be to take all this as mere rhetoric that Paul does not really mean it. We might want to say that Romans 6 teaches that once someone is baptized, then they have the Spirit.Adam and Christ: Our Historic IdentityRomans 5 sets the stage by contrasting Adam, who plunged humanity into sin and death, with Christ, the Last Adam, who brings life and justification. Condemnation is a legal verdict of guilt and death, while justification is God's declaration of righteousness in Christ. Our identity rests in one of these two historic figures: either under Adam's curse or under Christ's life-giving righteousness. These figures set a real historic precedent that orients us. We are either in the status of a rebellious sinner or the status of a victor in Christ. Paul emphasizes that being united to Christ reorients us entirely. It is by the Spirit that we want to conform to Christ, live for Christ, and be slaves of Christ's righteousness.Baptism as a Sign of Christ's TriumphBaptism is not a magical act but a sign of God's promise and grace already at work. Like Abraham receiving circumcision in weakness, baptism testifies to God's faithfulness, not our strength. Paul uses vivid imagery: baptism pictures Christ's death, burial, and resurrection, showing that we, too, have passed through the belly of hell in Him. A striking illustration is the shark tunnel at SeaWorld. When you go through this exhibit, you notice danger all around, yet we pass through untouched. In baptism, God pictures that Christ has gone through death and hell for us, and we emerge unscathed in Him. It is a means of grace that communicates a community, and individuals in that community have passed through certain death unschathed.Living as New Creatures in Christ in the Covenant of GraceRomans 6 exhorts us to live out this new reality. We are no longer slaves to sin but slaves of righteousness, set apart as God's people. As we are grounded in the precedent of Christ's victory, we have a new life in our saviour. Yes, we feel the domain of death still holding us, but we are at the same time empowered by God's grace. We know that we struggle in this age because exhortations against sin remind us that the battle is ongoing. Baptism is a sign to the community that our identity is secure because we are grounded in Christ, united to our redeemer by His Spirit, as we take hold of him by faith. Our identity is secure, and we need to believe that we are new creatures in Christ. Baptism is a communal sign of this new identity, both for us and for our children, that we belong to God's covenant people. Our comfort is this: in Christ, we have triumphed over death and judgment, and we live as those oriented toward life, victory, and resurrection in Him. Consciously, we are called to give ourselves over to the new man and push through the struggles of this age. We need to rehearse the truth that we are new creatures in Christ, grounded in a victorious precedent and walking in Christ.

The Deeper Meaning of “You Shall Not Steal”We have to follow the Lord's law to perfection because even a small amount of failure would condemn us. While many might limit “stealing” to obvious acts like robbery or shoplifting, the catechism reveals deeper implications, including deceptive business practices, exploiting others in financial transactions, greed, and squandering God's gifts. True obedience considers not just outward actions but also inner motives, as God sees the heart with perfect clarity. Stealing is thus any selfish taking or misuse of what God has entrusted to us, violating love for God and neighbor. It is something that is motivated by greed and entitlement.The Old Self vs. the New Self in ChristWe look at Ephesians 4:28 as a key text because it instructs thieves to stop stealing and instead work so they can help those in need. Paul contrasts the “old man,” shaped by Adam's sinful domain (selfishness, greed, sensuality), with the “new man” in Christ, shaped by the Spirit. The Christian's life is reoriented by redemption that sets us in a new historical precedent. We are no longer under the domain of this world, and we do not think according to the patterns of the old historic precedent. Work itself is a God-honoring act, rooted in humanity's original calling in Eden. Even small tasks become acts of worship when offered to God, aiming to bless others rather than exploit them.Living by the Spirit: Transformation and PatienceSinclair Ferguson has some helpful insights regarding life under the domain of the new man. We have to be conscious that we will continually fight between flesh and Spirit, the need for humility, and resting in our identity in Christ rather than self-achievements. Spiritual growth is compared to farming, as we see sowing to the Spirit requires patience, as fruit is not instantaneous. The principle “you reap what you sow” is reframed: living by the flesh reaps misery, while living by the Spirit yields joy and Christlikeness over a lifetime. Growth involves daily giving oneself over to the Spirit to honor Christ, a conscious mindfulness of motives, and perseverance despite slow progress.Community, Generosity, and Not Grieving the SpiritPaul's command not to grieve the Holy Spirit (Eph. 4:30) reminds believers that sin disrupts our dynamic, ongoing relationship with God, who has sealed us for redemption. Christianity is not purely individualistic, my Christ in me, but we are believers who live as a community, caring for one another, sharing with those in need, and encouraging spiritual growth together. The call to stop stealing is ultimately a call to reorient life: away from self-centered gain, toward glorifying God, building up others, and living in light of being a redeemed “new temple people” in Christ. The command is less about legal compliance and more about cultivating a lifestyle of generosity, honesty, and worship. We do this in the Spirit.Let us be such a people who continually look for ways to give ourselves over to the Spirit, desiring the Lord to search our hearts, convict us of sin, and bring to life the fruits that honor him.

Authority ChallengedAs Jesus teaches in the temple courts, the religious leaders approach Him with a pointed question: “By what authority are you doing these things?” Their inquiry appears sincere. They should learn why Christ is teaching here. He has just cleared out the temple. Rather than seeking truth, they aim to destroy Him while maintaining control over the people. Jesus responds by asking about John the Baptist's authority. John and Jesus are tied together. If you affirm John's credibility, then Christ is the messiah. They will not concede that Christ is the messiah, showing that their authority is from man rather than God.A Vineyard Without FruitJesus then tells a parable about a vineyard owner whose tenants abuse his servants and ultimately kill his son to seize the inheritance. This parable seems like a strange story until we get the backdrop of Isaiah 5. Isaiah portrays Canaan as God's carefully cultivated vineyard, blessed with every provision for fruitfulness. Yet instead of yielding a harvest of justice and righteousness, the vineyard has produced rebellion and self-rule. Like the tenants in the parable, Israel's leaders are attempting to secure the vineyard for themselves thinking that their squatter's rights will secure their place. They should celebrate God's goodness and celebrate the honor of caring for God's garden.The Cornerstone RejectedThe parable concludes with a sobering warning: the owner will remove the tenants but preserve the vineyard, entrusting it to others who will bear fruit. Jesus applies Psalm 118, declaring Himself the rejected stone that becomes the cornerstone. Those who stumble over Him will be broken; those on whom He falls will be crushed. The leaders' defiant cry is“Surely not!” conveys that they trust in heritage, position, and the temple rather than in the Messiah who stands before them. They are looking to the good things of God's provision for their sustenance rather than to God.The Call to Hear and LiveThe gospel's message is clear: life and identity are not secured by ancestry, covenant status, or outward religion, but by hearing and receiving Christ as Lord. God will prune His vineyard and gather a people from every nation, and build his new temple in the cornerstone of His Son. The warning is real that rejecting Christ leads to ruin. However, the other side is also true that there is hope; those who bow to His authority are planted forever in God's vineyard, bearing fruit that endures for eternity.

Defining God's Law and the Call to HolinessThe way we define God's law matters deeply. A superficial reading can lead to a misunderstanding of the law. We can read it in such a way that we nail it because we measure up to it by our understanding of it every time. But when we see it through God's own definition, it penetrates the heart. For example, adultery is not just a physical act but a violation of chastity before the Lord. This deeper meaning calls believers to live lives empowered by the Spirit, called to holiness and separation from sin. We are not doing this merely for outward compliance, but true inner transformation.Called to Live Away from Sin and Toward GodThe catechism teaches that sin extends beyond physical acts to anything that harms our neighbor or ourselves. Christians are called to detest unchastity with their whole hearts and live out the gospel by discerning what pleases God. Despite struggles and cultural pressures toward pleasure, believers are united to Christ, empowered by His resurrection, and called to live holy lives, resisting the temptation to conform to worldly desires or to view holiness as mere self-discipline.Called Those Who Know GodBelievers who truly know God are called to pursue a life marked by integrity, decency, and chastity. Chastity is a life marked by moral purity. It is not just avoiding sin but actively living pure and modest lives empowered by the Holy Spirit. Our bodies are temples of the Spirit, so chastity is not relative morality but a standard grounded in faith and the power of God's Spirit. Christians must take ownership of their desires, resisting sin not by their strength but by the Spirit's work, embracing their identity as God's holy people. We move closer to our identity as God's people as pilgrims in this world.Called in God's Spirit to True HolinessLiving a chaste life empowered by the Spirit means stewarding both body and soul for God's glory. It involves guarding against sinful thoughts, lust, and manipulative behaviors that distort God's holiness. Holiness is not self-help or mere willpower, but it is done as we are in union with Christ, empowered by His resurrection and Spirit. True sanctification flows from this union, leading believers to joyful obedience and daily repentance as they live out their calling as redeemed saints, focused on Christ rather than self.

Christ's Entry into Jerusalem and the Divided ReceptionJesus approaches Jerusalem, the city meant to embody peace and God's presence. Although pilgrims herald him as the Messiah, Christ knows his fate: rejection. This tension between celebration and impending suffering highlights the irony of the moment: the city that should welcome its King is blind to his true mission. Christ has predicted his rejection, death, and resurrection, and as he rides in, we are reminded that his mission is not triumphant conquest but humble submission to God's redemptive plan as the king who lays down his life.Israel's Failed History and Christ's MissionWe can think that this is a problem with current Israel. However, this is a consistent problem with God's covenant people. Joshua was one of the best leaders Israel had, but even he failed to inquire of the Lord and was deceived by the Gibeonites. David was their greatest king, but he went through a season like the pagan kings. These examples illustrate how even the most celebrated leaders could not secure true peace or obedience. When Paul tells us that Israel, is likened to a pedagogue (strict tutor), we learn how much we need a redeemer. Christ enters not as another failed leader, but one who comes to redeem by taking away the root problem: sin. He can only do this as the true sacrifice. Jesus Cleanses the Temple and Confronts False SecurityChrist's clearing of the temple is a deliberate, prophetic act. He quotes Isaiah and Jeremiah, calling out how the temple has become a “den of robbers”—a place of false security rather than true worship. This wasn't just a rebuke of corrupt commerce; it was a declaration that the people used religion as a safe zone while their hearts remained far from God. Jesus reveals that the temple was intended to be a house of prayer for all nations, but had become a hiding place for those rejecting true repentance and holiness.The True Nature of Seeking ChristThe message concludes with a confrontation between Jesus and the religious leaders. While the crowds hang on his words, the scribes and priests seek his destruction. This contrast reminds us that not all "seeking" is sincere. Some seek to listen and follow; others, to control or eliminate. Christ invites us to receive him humbly, not by mere tradition or external acts, but through deep submission to his His Spirit through His Word. His mission is to sow peace, not wield force. So we must ask: do we receive him as King, or resist him from a place of false security? Do we stand over him dictating how he must serve or do we sit beneath him eager to serve?

The catechism deepens our understanding of murder beyond the physical act of taking life, revealing that murder begins in the heart through anger, hatred, envy, and destructive words or gestures. We are called to honor the image of God by guarding our thoughts and actions, rejecting any behavior that harms our neighbor. True righteousness starts with self-control as we conduct ourselves in wisdom by being slow to speak and slow to anger.  James warns us that unchecked anger leads us away from God's wisdom. This guiding wisdom calls believers to pursue peace, patience, and mercy, reflecting the gospel as saints in the dispersion. Yet, acknowledging our ongoing struggle with “remaining wickedness,” the teaching urges humility and dependence on God's continual grace through the implanted Word. Perfect holiness is a lifelong journey powered by God's transforming Spirit, not human effort alone. By surrendering to God's work in our hearts, we can live out the fruits of love and gentleness, even amid suffering, and faithfully embody Christ's peace in a broken and fallen world. This message invites us to a cross-shaped life, constantly shaped by God's truth and gospel preaching as His redeemed saints.

As Christ approaches Jerusalem, expectations are high among the people, who anticipate the visible and immediate arrival of God's kingdom. Christ is presenting a tone of a peace transition even while bringing judgment. The approach through the Mount of Olives carries deep prophetic significance, connecting to Zechariah's vision of both judgment and deliverance at the Mount of Olives using language like the Red Sea parting. The humble entry on a colt rather than on foot or a war horse signals a fulfillment of prophecy and communicates a kingdom rooted in peace and humility, contrary to popular hopes for a triumphant, earthly ruler. The full physical judgment is delayed.The act of sending disciples to secure the colt is not only an example of Christ's divine foreknowledge but also links back to covenant history and the promises of Genesis and Zechariah. This colt, unbroken and pure, underscores Christ's consecrated purpose and fulfills the imagery of the coming king arriving in humility, not as a conquering hero as the crowd expects. The crowd responds by laying down cloaks and shouting praise, echoing Psalm 118 and Psalm 148. These are Psalms that echo God's saving power, and ultimately the Lord building his city despite his people rejecting his chosen stone. Christ is going to the vision of peace, but it will not be peaceful. However, his heavenly kingdom will be established; he does not ride on a war horse to establish his kingdom, but on a donkey symbolizing his peaceful laying down his life.Some of the Pharisees are not impressed with Christ's seizing power. Their words expose a conviction that Christ is not the messiah. They tell the teacher to command his disciples to be silent. It is true that if Christ is not the God-man, then the crowds are out of line. They are committing blasphemy by making a mere mortal into God. However, if Christ really is the God-man, then the Pharisees need to repent. Their demand to silence the crowds shows their inability to see Christ as the promised Messiah and God incarnate, reflected in their outrage that divinely reserved praise is being offered to Jesus.What is the right profession? Christ's reply that even the stones would cry out if the people were silent highlights both the inevitability of his recognition and the spiritual blindness of the religious leaders, who see themselves as guardians of truth but stand outside the true kingdom. You see, this is an echo back to John the Baptist warning Israel that they better not find their comfort in their covenant lineage. They need to embrace the Messiah because God could raise up children of Abraham from these very stones.Despite outward celebration, Christ weeps over the city, revealing the depth of his compassion and the divine sorrow at Jerusalem's failure to apprehend the true peace he offers. His lament is not a sign of defeat or doubt but underscores the tragic reality that many will reject the path of suffering and redemption he embodies. The passage concludes with a call to recognize Christ's unique mission: to embrace his version of peace, compassion, and justice, living as people marked by humility and readiness to discern the truth of the gospel in the shadow of the cross. This only comes as one bows the knee to Christ, one is born by the Spirit,and one is united to Christ. We are called to continually adopt that cross-like posture of wanting to be informed and instructed by our savior.

As Jesus journeys to Jerusalem, He tells a parable that echoes the story of Herod Archelaus, who is a harsh ruler. In fact, his own subjects protested his reign. In the parable, a nobleman departs to receive a kingdom, entrusting his servants with a single mina each. Upon returning, he rewards those who invested wisely with more, but punishes both the rebellious citizens and the servant who protected his mina through burial.The parable carries both historical familiarity and moral tension. This parable that echos Herod Acrhelaus is shocking for audience. You see the servant who hid his mina may appear cautious, even virtuous because he does not engage in loan sharking or charge his fellow man interest. The servant is not rebuked for breaking the rules; he's condemned for failing to act in faith. The kingdom of God, Jesus implies, is not preserved through caution or fear. It grows through bold, obedient trust, and living out the gospel in Christ's Spirit. This parable challenges us to reject passive discipleship. We are not called to simply maintain what we've been given, but to take risks for the sake of Christ's name.The nobleman is not a one-to-one symbol of Christ, but his story exposes the high calling of discipleship. Jesus' followers live between His first and second coming, stewarding the gospel with courage and faith. We are pilgrims journeying toward Zion, not clinging to worldly safety, but walking by the Spirit. True wealth and stewardship are not what we accumulate but who we become in Christ. We are empowered in Christ, we live as living sacrifices, and we live in light of Christ's certain return.

The Lord's Sabbath rest signifies His rest from creation. There is a promise that this world was never intended to last in its state, but was intended to be glorified. The Lord does not enter his sabbath rest because he is tired, but because he publishes the assurance of truly resting in the shalom, wholeness, of the Lord's kingdom. Adam was supposed to enter it, but he failed. Israel transgresses like Adam, and they fall short in the wilderness.Hebrews uses Israel's history as a lesson for us. Israel tested the Lord in the wilderness. They wanted the Lord to prove himself. The Lord swore that they would not enter his rest. The thing to remember is that this group all saw the same exodus. They saw the same Lord work out his plan of redemption in the exodus, the provision of manna, and making water sweet. The problem is that Israel grumbled.Hebrews warns us that if we deny Christ, then we too run the risk of failing to enter the Lord's rest. You see, Joshua did not give them rest because the promise of rest still stands. This is the warning that if we deny Christ, if we deny the power of the living and abiding word, then we face the potential consequence of death.The author emphasizes the importance of striving to enter God's rest, which is not just physical rest but dwelling in the full glory of heaven. It is true that striving is work, but it is also an eagerness. So, we should not see this as a burdensome task. It is rather longing and living in such a way that we want to see our Lord. We are eager for the reunion because we perceive Christ's significance.When we gather together for worship, we taste heaven's glory and reorient our lives in Christ. We should press forward in Christ, knowing we have the abundance of life in Him. So, the striving is not proving our worthiness to receive Christ, but it is our working in the Spirit with an eagerness to please our priest, longing for his return. Let us be a people who strive to glorify Christ as we realize the power of living in God's shalom.

Children are contrasted to a blind beggar while an unnamed rich ruler is contrasted to a rich tax collector. The problem: This man named Zacchaeus, meaning “righteous”, does not measure up to righteousness. Luke affirms this by telling us that the man is short in stature. This is not just height, but even morality or significance.As Jesus approaches Jericho on the way to Jerusalem, he has two significant encounters. Two men encounter Christ. First, there is a blind beggar who cannot see, but perceives that Jesus is not from Nazareth, but he is the Son of David. He is blind, but correctly perceives that Jesus is the promised redeemer king who was covenanted to David in 2 Samuel 7.The other figure is a wealthy tax collector. This man parallels the poor man in the sense that the crowd is a barrier; they tell the tax collector to be silent, but the blind man and the rich tax collector correctly perceive Christ. They perceive that Christ is the messiah, the giver of true life, and the great equalizer. It is not about what one owns, but it is about being identified as a Son of Abraham. That is, one who is in Christ by faith in the power of the Spirit.The stage of this encounter cannot be ignored. The city is identified as Jericho. This is the first city that the Lord put before Israel on their campaign to seize the land in full holy war. They marched around the walls, they entered the city, and carried out the picture of final judgment. They destroyed everything except the one unclean prostitute who followed God over man.When Christ enters this city, we see a different campaign. Jesus is the new Joshua. In fact, Jesus is the Greek or New Testament name for the Hebrew name Joshua. It means Yahweh saves. Israel, the pedagogue, teaches us about final judgment, but also that man will not subdue this creation. The mission is a failed mission that ends in multiple exiles and God's people being pragmatic sellouts rather than victorious warriors. This is the fate of fallen man.There is only one way for the Lord to secure his glorified kingdom. It is in the Son of Man/Son of David who must go to the cross. It is in his people emptying themselves as the true sons of Abraham. The true children of the promise who sojourn by faith, in the power of the Spirit, seeing their identity in the true heavenly vision of peace. The earthly Jerusalem is destroyed, and now we sojourn through this age as suffering pilgrims. Our lives are grounded in Christ, we seek to live a peaceful and quiet life honoring him, and we wait for his return. This is why Christ comes as the suffering son of man and returns as the glorified Son of David.Our call is to journey through this age in the power of the Holy Spirit, who grants us heaven's power, orients us in the true vision of peace (Jerusalem), and grounds us in our savior. Let us empty ourselves of significance in his age and find our significance in our savior. It is truly a joy that he can commune with a sinful people. He does not get contaminated, unlike the priests of old, but he sanctifies his citizens.

One might wonder if Jesus is the Son of Man or Eeyore, always bringing people down right when his mission gains potential momentum.  We see an example of this when a rich ruler seeks eternal life, affirming Christ as God. He leaves sad, but why? Because Jesus exposed the one thing the man couldn't surrender: his status. Though he claimed obedience, his identity was rooted in his accomplishments.  It might be his wealthy status or his righteousness, but it was not in Christ. Jesus, who never denies His divinity, challenges this man and us to move beyond performance and status.  We are called to be humble, empty ourselves, and embrace humility and daily dependence on Christ who is the sole source of life and eternal status.

Rev. Austin Britton encourages us to contemplate the goodness of the Lord's church.

Rev. Austin Britton exhorts us to live out the Gospel as we look at James.

The law of God sets the standard for believers to grow in Christlikeness. It teaches us that God's holiness is supreme. The first commandment calls us to an exclusive relationship with God. The second commandment guides us in how to worship the true God. The third commandment instructs us on how to honor the Lord's name.It's easy to think that God's name is just a word or a label, but the Bible shows it means much more than merely some description. In Leviticus 24, we read about a young man who misused God's name and faced the severe penalty of death via stoning by the entire community. While this seems extreme today, the passage teaches that misusing God's name is like wounding God Himself because it diminishes His greatness, slanders His character, and mocks His holiness. God is not petty; His name is who He truly is. To misuse it is to show disrespect for God's very identity.Why don't we see such punishments for sin today? This is a rather extreme punishment, and we might wonder if the God of the Old Testament is harsh while the God of the New Testament is merciful. Ethically, we need to see ourselves as Israel in exile, as strangers awaiting the fullness of God's kingdom or a reconstitution of heaven on earth. We are pilgrims sojourning in our exile (James 1:1; 1 Peter 1:1). When similar sins occur in the New Testament church, discipline takes a different form: the offender is removed from the fellowship (1 Corinthians 5:5), given space to repent before Christ returns. The community plays an important role, warning divisive people and ultimately avoiding false teachers and divisive people (Titus 3:10-11; Romans 16:17-18), but not with physical punishment. Jesus instructs that persistent offenders are to be treated as outsiders to the church family (Matthew 18:17). Our Lord tells us to put them outside the church as punishment to be as a gentile or a tax collector.This is why the Apostle Paul reminds us that the Mosaic order is the “pedagogue” (Galatians 3:24-25). The pedagogue was the slave commissioned to make sure that the children knew how to behave in public. They were normally cruel and harsh teachers who exercised harsh punishments. The Mosaic order teaches us the standard of holiness. When Israel lived in the Promised Land, the law's holiness was enforced strictly to reflect heaven's perfection on earth. However, Israel ended up in exile on more than one occasion, teaching us that we will not bring heaven on earth.Paul admits his own past as a blasphemer before receiving mercy (1 Timothy 1:13), reminding us how seriously God takes His name. Today, as God's people, we live as pilgrims in a foreign land, awaiting Christ's return. We honor God's name by living the gospel daily, walking in the Spirit's power, and living in hopeful anticipation of the coming kingdom.The only one who could establish the full and real glory is the promised messiah promised at the exit of Eden, covenanted to Abraham, and the one who establishes his kingdom now, spiritual. He is the new Joshua leading us through the wilderness to heaven's glory. This is why we revere the name of God today. We do so as redeemed people who represent the Lord's name. We do not want to be a people who always takes oaths for people to believe our words. We don't want to hastily take oaths, but only when it is necessary. We certainly want to use the Lord's name in a manner that honors him. Praise be to God who has secured us, grounded us, and redeemed us in Christ, ultimately vindicating his name by fulfilling his promise in Christ and making us alive in his Spirit.

We are quick to take credit for the things that God does, and fail to see our daily need of the Lord's mercy. It begins by acknowledging that while we should celebrate God's redemptive work in our lives, we often overestimate our righteousness and underestimate our brokenness. This self-reliance can lead to arrogance and contempt for others, especially those we deem less worthy or more sinful.We need to be careful, as we are prone to trust in our own systems, plans, or perceived moral superiority. The problem with this is that we fail to see our need for Christ and the redemption that he gives us.Christ drives home this point through the parable of the Pharisee and the tax collector, which contrasts two attitudes in prayer. The Pharisee, confident in his religious achievements, thanks God for his superiority over others. He is not like the other people so he is distant from the rest by his superiority.Christ summarizes the tax collector's prayer, which confesses and relies on the Lord's mercy. Jesus' teaching shocks our expectations: it is the humble, repentant sinner who goes home justified, not the self-assured religious leader. One would think that the pharisee is in the right because he has done all the right things. However, the point is not about the specific words of prayer, but the posture of the heart. One needs to see and have a humble reliance on God, and not self-exaltation. The tax collector is separate because he sees himself as a sinner who needs mercy. We see the continuation of the parable in Luke 19.Jesus connects this parable with Jesus' welcoming the little children. Children were insignificant in society. The disciples do not want Jesus bothered by these insignificant ones. Just as children receive the kingdom with dependence and humility, so must we. The kingdom of God is not earned by status, achievement, or self-sufficiency, but is received by those who recognize their need and come to Christ with childlike trust. In God's economy, the “nobodies” who humbly seek His grace are the ones truly exalted.

The law of God serves as the standard by which believers are conformed to Christ. The second commandment introduces what we call the Regulative Principle of Worship, which teaches that only elements explicitly commanded by God should be included in worship.We can distinguish between two regulative principles:First, the Regulative Principle for Worship means that we include in worship only what God explicitly commands.Second, the Regulative Principle for Life, which means that in matters of daily life, we are free to do anything not explicitly forbidden, an expression of Christian liberty. We will explore this more fully when we address Christian liberty directly, but in essence, it is the freedom to discern and pursue what is pleasing to the Lord.In terms of the regulative principle, we see God's word as central. The reason is that Scripture is not like any other book. We believe that Scripture is inspired by God and carried by the Spirit, and is foundational for the life of the church. The preaching of the gospel is not a one-time message but an ongoing means of grace through which God nourishes and strengthens faith. We cannot predict exactly how or when the Spirit will work through this means, but we trust in God's promise to use it effectively.The Lord commands the preaching of the Gospel for spiritual growth, in contrast to the temptation to rely on human methods. The preaching of the Gospel is not a one and doe message. The reason is because Scripture is profitable for teaching, reproof, correction, and training in righteousness, equipping believers to grow in the mystery of Godliness (1 Timothy 3:16). The lively preaching of the Word, meaning Spirit-empowered rather than merely animated or human ingenuity, is God's chosen instrument for building faith, regardless of the preacher's personality or holiness. Ideally, we want a preacher who believes the gospel, seeks to live for Christ, and desires to see Christ glorified.Worship is ultimately about honoring the Lord, not ourselves. God works through His appointed ministers, and our joy should be in communion with Him as he communes with us, especially in worship.

The book of Acts reports rapid growth in the early church, but this leads to growing pains. In Acts 6, a complaint arises that the Hellenistic Jewish widows are being overlooked in the daily distribution of food. This may be a legitimate concern or reflect a deeper pattern of Israel's history of grumbling. We wonder, what will the apostles do? Are they too busy in the midst of church planting? Do they realize that preaching and prayer are not really the solution?Despite facing persecution and being deeply engaged in preaching, praying, and mission work, the apostles do not dismiss the complaint. Instead, they respond with wisdom and compassion. They recognize the importance of caring for the physical needs of the church and appoint seven men, servants, or what we call deacons from the Greek word servant. Their job is to oversee this ministry. These men are chosen not only for their availability but for their character: they are to be known, Spirit-filled, wise, and of good reputation. We note that the assumption here is that these men are part of the church. They are well-known.This moment in Acts teaches us that church membership matters. The community knew these seven men well enough to nominate them, not merely by name but by their lives. This underscores the importance of belonging to and being known within the body of Christ. Our Christian conversion is not a one-time one-and-done event.Acts 6 also provides a balanced vision of the church's mission. The church is not called to choose between spiritual ministry and physical care. The apostles prioritize both concerns. They continue in their Gospel preaching and prayer while ensuring the congregation's practical needs are met. Gospel preaching is not a one-time event but an ongoing means of grace that strengthens the saints throughout their lives and the Lord's ordained means intended to be administered throughout the ages.Finally, the church must embody the compassion of the gospel. The ordaining of deacons reflects God's heart for the vulnerable, and the church's mission continues as it proclaims the gospel and lives it out in acts of love and mercy.

John Calvin is the theologian of the Holy Spirit. So, why does our catechism only cover one Lord's Day with the Holy Spirit?

Idolatry, as defined by the catechism, encompasses anything hindering faith, including trusting in something alongside God. Isaiah highlights the absurdity of idolatry, showing how it leads to deception and a life of abomination. The solution lies in recognizing the true God's power and promises.  Only God can make such radical promises and bring them to fruition.  An idol at best can warm a meal, but then there is less of the idol.  Idols do not protect, but need protection.  This is not like our God who is the shield and defender of his people.

The Kingdom of God is both a present spiritual reality and a future physical hope. Jesus redefines our expectations, showing that the Kingdom is not a visible political regime but a quiet, powerful presence already at work through His ministry and the faithful witness of the Church. Like in the days of Noah and Lot, life may seem ordinary, but decisive judgment can come without warning, though not without signs. The world gives subtle reminders of its brokenness and the need for redemption. Jesus teaches that while life seems normal, the Kingdom advances in hidden ways, and one day, a sudden transformation will come. We are not left in total darkness—Noah's ark and Lot's urgent escape were testimonies of coming judgment. Likewise, unrest and suffering in our world are reminders that this is not our final home. Christ's return will confirm the Kingdom in full glory, though its timetable is known only to God. In the meantime, we live as citizens of the Kingdom by seeking mercy, justice, and faithfulness, not power or recognition. The call is to remain vigilant and steadfast so that when the Son of Man returns, He finds us ready, faithful, and persevering amid a world that often forgets what's truly coming.

We welcome Rev. Austin Britton to our pulpit as Pastor Lindemulder enjoys a week off.

We welcome Rev. JJ Matandika to our pulpit while Rev. Lindemulder enjoys a week off.

When we examine baptism, we normally think that one professes Christ, and then that person is baptized. This would make the sign a sign of faith. We can assume that when Peter calls Israel to repent and he says, “For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” (Acts. 2:39). We can claim that those who are far off are those who eventually come to faith as the Gospel spreads out. The ones who are far off are those who will hear the gospel, receive Christ, and then be baptized.It is true that we can take this view of Baptism if we only look at Acts 2:39. We could say just from Acts that this is a problem for those who receive the Gospel. However, what happens when we start expanding the sign to be a sign of the covenant community? What if we see the sign as more than just a sign of my new life? What if we consider some of the pregnant promises that Peter calls to our attention from the Old Testament?When we ask these questions, we see that the sign is not a sign of my faith, but a sign that is given to the community. It is given to the house of Israel or the house of the wrestling ones. God gives this sign to his people to testify to the truthfulness of his promise. He promised to overcome death, Christ entered history to overcome death, Christ is seated on the right hand of the Father, and therefore we see that this sign given to the household of faith, the church, is the sign that testifies that God's people overcome in Christ.We can see this because Peter cites the Old Testament throughout his Pentecost sermon, communicating that Christ is the confirmation/fulfillment of the Old Testament promises. The very promise of the gospel given to Abraham, signified in circumcision, is the sign of Christ's work. He is the one who is cut off. Baptism is the sign that looks back to Christ's victory as circumcision looks ahead to the coming seed of the woman. Baptism is a sign that testifies that Christ has been consumed in the death waters, but death could not hold him. Baptism testifies that Christ and His covenant people have moved from death to life in Christ's historic work.This is why children are exhorted to obey their parents. This is why Paul even appeals to the fifth commandment in his household codes. The intention of the covenant community continues. God works in the context of the church and the Christian household, even if only one parent professes faith; otherwise, your children would be unclean. (1 Corinthians 7:14).So, we baptize infants because our God is a consistent God who works in the context of a community. It is a sign that testifies that the Spirit is at work in the pilgrim people on this earth. it testifies to a new family comprised of Jew and Gentile. It is a sign that testifies that God's people have moved from death to life in Christ Jesus. It is a sign that ultimately calls us to look to our savior and his victorious work of securing our victory over death.

Mary Magdalene goes out early in the morning to show her love for Christ. We know from Luke's gospel that she heads out with the other women to prepare Christ for burial. John records for us that she went out alone or at least he does not tell us that she is with the other women. John wants us to hear Mary's testimony alone.She runs to the disciples and reports to them that Jesus is not in the tomb. The assumption is that grave robbers have stolen him, which is not a far-fetched assumption considering her day. Peter and John race each other, and John reminds us that he is a better athlete because he arrives at the tomb first, but Peter is either foolish or highly confident because Peter runs right into the tomb without any regard for his safety. If grave robbers were in the tomb, that could have ended really badly for Peter. They notice something that Grave Robbers would never do, in fact, anyone who has teenagers knows this would be out of character, the grave clothes are folded and sorted. Why would a grave robber take time to do that? Why would a grave robber even bother to take off the linen wrapping, let alone fold it up? They realize that something magnificent has happened. They realize that Christ has been raised.Mary has encountered the resurrected Christ. She thought he was the thieving gardener. However, when she realizes it is Christ, she knows that he is her rabbi, her teacher, and her Lord. She clings to him, but she must realize that while we are called to cling to Christ, our ultimate assurance is that Christ clings to us. Christ must ascend to the Father, where he goes to prepare our eternal dwelling. Ultimately, as Christ ascends to heaven, to know that his kingdom, prophetic promises, and ultimate victory is secured. Death has been definitively defeated in Christ.The disciples might realize that Christ is risen, but it is not too long after this that we find them locked in a room. The first time Christ encounters them is on the first day of the week. He proves to him that it is Christ as they touch his hands and his side. It is 8 days later they are in the locked room once again. Thomas is there and he exclaims, “My Lord and My God!” When he realizes that Christ is raised, securing the eternal passage to glory, confirming the Lord's promises, and is definitively our shield and defender. How often do we trust the security of the locked door and fail to recall the Lord's protection of his people in Egypt, the Wilderness, in Exile, and even in the midst of the turmoil in Acts.The Lord's people never fall out of his hand, no matter what they face, even in the turmoil of martyrdom. We are one-dimensional in our view, and fail to comprehend living a life in this age while seated with Christ in the heavenly places. Praise be to God that we live in his Shalom kingdom, he is our shield and defender, and he leads us through the valley through the shadow of death. Ultimately, the turmoil we desired for ourselves in the fall, God overcame in his resurrection victory.Truly, Peace be with you! Our Lord is risen! He has overcome! His kingdom is established.

This is the last reading for our Good Friday and Easter series. We are going to be looking at John 20. This is the record of Christ being raised from the dead where the heavenly courts confirm Pilate's words, “Behold Your King!” If Christ remains in the grave then we have no Easter message. If Christ is never raised it means that God as not overcome death. One could argue that Easter is far more important than Good Friday. Yes, we need the lamb of God and Son of Man to take away our sins. However, if he is never raised from the dead it means we are still in our sins because Christ was not the perfect sacrifice.

This is our reading for Good Friday as we enter into the Lord's presence. It is the assurance that the Lord is the man, the one who has redeemed us securing us in our savior.

We consider Good Friday from Isaiah's perspective as we prepare for our sermon, “Behold the Man.”

Christ's strong statements about the law and prophets are a response to the Pharisees' letter of the law application of Moses. They are asking the question: what is my legal right? It is true that God sets boundaries in his law. However, the deeper question we are invited to ask is, “What pleases my Lord?” This radically changes one's orientation in this age. One moves from a position of self-righteousness to a position of humility where one desires to be taught by the Spirit.Christ does not undermine the authority of God's law. He emphasizes the enduring nature of the law and prophets, highlighting their role in proclaiming his confirmation of their word. Christ gives examples where the Pharisees have a fixation on technicalities using the example of loving mammon, not a demon, but mammon meaning their own significance in this age (wealth, prestige, social class, etc.). They also give the technical legality of divorce misunderstanding the intention for marriage and man's hard-heartedness. Ultimately, Christ is pointing out that the sinners push and strive to enter the kingdom while the Pharisees sit on the sidelines mocking it as a mere preference at best.Christ then teaches a parable that seems to contradict his concerns regarding the Pharisees. Why this strange story about a rich man and a beggar named Lazarus? Well, Christ is teaching the importance of understanding God's standard and the intention of his standard rather than just the letter of the law. Despite the rich man's outward prosperity, his self-righteous self-indulgence demonstrated by his lack of care for Lazarus, led him to eternal suffering, while Lazarus's long-suffering and waiting on the Lord ended with him in eternal comfort exalted at Abraham's side at the heavenly banquet. The rich man remains clueless demanding that Lazarus does something about his pain. Like the unjust manager, he fails to see how his actions, and false comfort in himself lead to his predicament.The parable shows that the rich man should have seen the deeper implications or intentions of God's law. He should have manifested compassion like the Lord shows compassion for his people. Instead, he flaunted his wealth and thought he was righteous rather than showing mercy to the man named “Assisted by God” or Lazarus. The challenge of this age is valuing things with the eyes of faith. It is the challenge of having the humility to see that we need Christ not only for our heavenly inheritance but even for the wisdom to live it out as we live as living sacrifices to the Lord out of gratitude. May the Lord grant us the values of heaven and may we be in the class of people who push our way into the Kingdom of God.

A rich man confronts his manager for squandering wealth. This manager is like the youngest son in the previous parable. He squanders the wealth. It appears that there is no plan. The rich man fires him from his position, but not immediately. The manager, realizing his limited options, knows that he is not able to do manual labor, and he is too proud to beg. He is not like the youngest son in the previous parable. So, he devises a shrewd plan to secure future employment by reducing the tenant's debts owed to the rich man. This will place the tenants in an obligation to take in the shrewd, but dishonest manager into their homes. He is not looking for a lasting situation, but this will buy him some time until he figures out what to do next. This tells us that the manager is not incompetent, but very self-serving.The rich man does confront the manager, but he does not rebuke the man or put him immediately outside where there is weeping and gnashing of teeth. We would expect that reaction, but rather Jesus commends the dishonest, but shrewd manager. The reason: he knew how the world worked. He figured out how to exploit the social norms to secure his survival. He understood life under the sun.Jesus is not saying that our call is to exploit people. Jesus is saying that sons of light need to be wise and prioritize the kingdom of God. As the sons of his age know how to survive this sin cursed world so the sons of light should see how to survive in this age as citizens of heaven.Christ is simply teaching us that prioritizing the kingdom of God, discerning what is pleasing to the Lord, and making friends with those who align with the kingdom is our priority. This is the consistent message of the parable of the banquet in chapter 14 where one does not participate in banquets to advance self but to celebrate life in the Lord.Christ is driving home a twofold slavery. One can either be a slave to the prestige of this age or one can be a slave of the Lord. One has to consciously pursue one master for their enslavement. This is where we see that when the Lord owns everything we use our resources wisely seeking to advance his cause rather than our own. This is a challenge, isn't it? On the one hand, Ecclesiastes encourages us to enjoy the fruits of our labor (2:24,25; 3:12-13; 5:18, 19). Then we are called to make friends with the poor and the fatherless. Clearly, living out the gospel takes deliberate thought that is only given to us through Spiritual wisdom.This is why our living out the gospel has to start in faith. It is by faith that we live in the kingdom because the Spirit has given us this faith. We live seeking to please our God and ultimately know that it is Christ who is our master, but also our redeemer. Let us seek to please our savior not because we are terrified, but because of the reverent love and honor. He is the God who not only made friends with the sinful and the unclean, but he redeemed the unworthy making them worthy. Let us seek to live in His wisdom wisely discerning the kingdom.

Normally we think of the parable of the prodigal son highlighting the contrast between a repentant sinner and a self-righteous individual. The younger son squanders his inheritance, leading to a life of hardship and desperation. Ultimately, he realizes his mistake, repents, and returns home, seeking forgiveness and a place as a servant.A prodigal son squanders his inheritance and returns home, seeking forgiveness, and never changes his desire to work as a slave. His father, overjoyed, welcomes him back with a grand celebration, symbolizing redemption and forgiveness because his father does not allow his younger son to receive the village's ridicule.The older son returns from the field. He sees the celebration and is resentful of the celebration. He has slaved for his father all these years. Rather than going into the banquet, he chooses to plead his case. He tells his dad how hard he slaved for his father.The contrast of this parable is profound. The younger son repents and potentially thinks that he needs to prove his worthiness to come back into his father's house. We do not know his full realization. In fact, he might even be manipulating his father by working as a slave. You see he can work hard to be a slave, then his father has to embrace him as a son, and he gets another inheritance. However, when his father invites him to the banquet we see that he is not working to manipulate his father, but understands that he is to enjoy his father.The older brother should go into the banquet and celebrate that his brother has come to his senses. Rather, the older brother focuses on how he slaves to prove his worthiness for his father's affection. He failed to see that his father did not demand for him to slave or be a slave, but to enjoy his relationship with his father. He has always had his father.One thing that the parable is teaching us is that the Christian life is not about proving our worthiness of God's grace, but enjoying our Lord as we are in communion with him, the saints throughout the ages, and should even see ourselves aligned with the angelic assembly. Let us be a people who enjoy the fellowship we have with our God seeking him out of gratitude rather than slaving for his approval.

Baptism is the sacrament that initiates believers into the covenant of grace, symbolizing death, new life, and triumph in Christ. It represents the washing away of sin and the Spirit's work in deliverance. The catechism links baptism to Christ's death and resurrection, while 1 Peter connects it to the sprinkling of Christ's blood, echoing Old Testament purification. Ultimately, baptism points to Christ's redemptive work, calling believers to trust in Him rather than the sign itself.

Christ's association with tax collectors and sinners, considered unclean by the Pharisees, posed a problem as it contradicted their understanding of holiness. They show their hand by being grumblers. This recalls for us tragic times in Israel's history when Israel lost sight of God's purpose.Christ does not directly interact with their complaint, but Christ speaks in two parables. The first parable is about a shepherd who leaves the 99 sheep to find the one lost, highlighting his passion and love for his one sheep. This parable, though challenging to the Pharisees due to their negative perception of shepherds, underscores Christ's role as the good shepherd seeking out the lost. Christ is the good shepherd promised in Ezekiel 34.Christ's second parable that he uses to address the pharisee's concern is a parable about a lost coin. A woman loses her coin. This is most likely a dowry that is set apart to give the widow some financial security in the event of widowhood or divorce. She finds the coin, invites the villagers to celebrate, and that rejoicing is parallel to the shepherd who returns home to his village after finding the lost sheep.These parables contrasts the Pharisees' self-righteousness and lack of understanding of the need for repentance. The text emphasizes the importance of finding righteousness and redemption in Christ, rather than relying on one's own standards, and encourages a mindset of celebrating the lost coming to faith.The most shocking part is that the angels in heaven celebrate the lost being found and coming to place of repentance. The angels in heaven are so holy they have every right to be self-righteous. However, they celebrate a sinful coming turning one's ways to align with the purpose of Christ and his kingdom.Let us celebrate repentance, recognizing our continual need for God's grace and call to conform to Christ out of gratitude. Let us desire to align with the heavenly choir, celebrating the kingdom's priorities.

The means of grace, the preaching of the Gospel, and the sacraments are means that God uses to nourish Christians. They are not the source of life, but the means to being nourished by life. Sacraments communicate the visible gospel. While the sacraments are important, they should not be elevated above Christ or the preaching of the Gospel. They are given to us because we are weak in our faith. They nourish us in the same grace that the Gospel communicates. Ultimately, we are nourished and living in Christ.Paul emphasizes the centrality of the gospel message in salvation, highlighting the preaching of the Gospel as a means of the Lord's power to unite believers with Christ and receive Christ's blessings. Paul appeals to Abraham to show that the sacrament is not a sign of Abraham's faith, but a seal of the promise declared in the Gospel. Abraham receives the sign because he doubts the Lord's gospel promise. The Lord gives him the sign and seal of circumcision because Abraham doubts that the Lord really can bring life from death. Abraham doubts that the Lord will continue his victorious line through a barren couple. Sacraments are given to us because we fail to heed the Lord's word or see His power. The Lord continues to work in us through His means, even if we don't understand how. The preaching of the gospel is the priority because it is the preaching of the gospel that proclaims the Lord's gospel promise. The sacraments merely communicate the same message, but visibly before our eyes. Let us never doubt the life-give power that is ours in the Spirit who preserved God's people throughout the ages, and raised Christ from the dead.

Normally we think of God being a God of love. John, the beloved apostle repeats that God is love two times in his first letter. Christ does not communicate that God is love, but that we are called to hate our family and our own lives. This seems to contradict Moses's calling us to honor our parents. There are certainly other places we can appeal to Moses to see an apparent contradiction.We might think that there is a contradiction, but we need to be active listeners of Christ. Christ's call to hate family and self challenges the notion of a loving, comfortable kingdom that we so often associate with Christ. He emphasizes the cross-bearing disciple, who finds identity in Christ and prioritizes heavenly values over worldly ambitions. Ultimately, Christ's message is for all, regardless of social status, to evaluate their ambitions in light of the cross and seek God's will.The temptation is for people to think that this is a kingdom of earthly glory. Christ warns against a superficial understanding of discipleship, emphasizing the need to count the cost and understand the potential sacrifices involved. True discipleship requires a conscious commitment to follow Christ, even if it means losing family, social status, or even our life. This commitment involves actively seeking to live out the gospel, not for personal gain, but to glorify Christ and find identity in Him alone. In this sense, we lose our own life because we reprioritize our values in light of the cross while seeking to live as living sacrifices before God.Christians should conform to Christ's image, not the other way around. This requires listening to Christ's words with the wisdom of the Spirit, discerning His ways, and living out His priorities with grace and the Spirit. Hearing Christ's words is not just evaluating whether they are Christ's words, but evaluating one's life in light of Christ's wisdom as we walk in the Spirit by faith.

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.

The Christian life is often seen as one where believers coast carelessly in Christ's finished work, secure in their righteousness through Him being completely indifferent to morality. However, the gospel calls for a responsive life, marked by tenderness and sensitivity to Christ's leading, driven by new desires as the Holy Spirit works in Christ's servants. Though Christ's sovereignty assures us that He will take care of our needs, the gospel challenges us not to be passive, but to actively serve Him as living sacrifices while awaiting His return. We are called to live in light of the kingdom, anticipating the fullness of Christ's blessings when He comes again, while diligently serving in the present. This includes staying vigilant and prepared, like the servants waiting for their master's return, with lamps burning and hearts ready to welcome Him.Christ's parables exhort us that we live consciously in light of Christ's provision, not relying on earthly storehouses but trusting in God's care. Jesus instructs His followers to be prepared, living as if His return could come at any moment. The parables of the faithful and wise servant highlight the importance of serving diligently, even in the master's absence, and being alert to His return. The kingdom's radical nature is revealed when the master, instead of merely commanding service, invites the servants to dine with Him and even serves them. This reversal of roles underscores the sacrificial love of Christ and the grace extended to His people, who are called to wait with readiness, faithfulness, and joy rather than complacency.The kingdom challenge calls for believers to live with an awareness of Christ's return, not to take His delay as an excuse for complacency or indulgence. Jesus warns that those who fail to live faithfully, abusing their position, will face judgment. The severity of this judgment varies, depending on the knowledge and responsibility each servant has been given. While the passage warns against neglecting the master's commands, it also encourages a life lived before the Lord's face (Coram Deo), seeking to glorify Him (Solo Deo Gloria) in all things. Christians are reminded that their actions matter and that God holds them accountable. Still, they are also empowered by Christ's finished work and the Holy Spirit to live with wisdom, humility, and reliance on God's guidance. Ultimately, we are called to live in light of our physical reunion with our savior while we walk by faith in the power of the Holy Spirit.