Belgrade URC

IntroductionThere are two kinds of people in God's kingdom. Some are in the covenant line, and others are outside the covenant line. Matthew captures this by showing us that there are insiders (God's covenant people) and outsiders (those who are not directly tied to Abraham by their family line). Matthew addresses the issue of whether or not the outsiders can be part of the family or if those who are inside the family can be outcasts. What determines this classification? Outside God's FamilyMatthew begins with the Magi. These men would be pagan Gentiles from the East. They would be astrologers who would advise kings. These are not men that we would see as sympathetic to the Israelites. However, they follow a start that they see in the distance. They come to the holy city, and they encounter Herod the king. One wonders if they will allow this jealous man to discover Christ and execute him. Well, they protect Christ and seek to worship him. The start that they follow is the fulfillment of Numbers 24:17. The great prophet Balaam was going to control the living God. Ironically, he could only speak the Lord's word. He prophesied the star that would rise from Jacob. This star is promised to be victorious. The star testifies to the fulfillment of God's prophecy through the prophet for hire, Balaam. The men who were supposed to hate God came to worship God. Inside God's FamilyIronically, Jerusalem should rejoice the most. This is the city that literally means, “Vision of Peace.” They should want to commune with God. The vision of peace is communion with the living God. If the messiah has arrived, Jerusalem should celebrate. We read that Herod and all Jerusalem were troubled. How can this city be troubled by the “Prince of Peace” Arriving in the city of peace? The problem is that they love their earthly kingdom and have lost sight of the heavenly one. The problem is that the insiders lost sight of what it means to be insiders. The wise men/magi/magicians/advisoers leave. They see the star and they are exceedingly joyful rather than troubled. One has to continually align with the Lord's priorities as one walks by faith in the Spirit. It does not matter if one has the covenant lineage. It is taking hold of the substance of faith, Jesus Christ, that determines one's identity. In the FamilyThe city of Jerusalem is troubled, but the pagans from the east have exceeding joy when they see the star above Christ's dwelling. They journey to the home. The men who are used to the finest banquets enjoy peasant hospitality. The gifts that they offer call to our attention that the Old Testament promise is realized. Psalm 72, Isaiah, and we think of the Queen of Sheba giving Solomon gifts. This shows that they are pledging homage and honoring Christ as king. The picture here is hilarious. These are very prestitious men who gather together to worship Christ the King. They do this despite the earthly appearance. These men are not threatened by the king or the peasant surroundings. They look beyond what they see with their eyes and see with the eyes of faith that the shalom/peace of heaven does not function on fallen worldly terms. The insiders will see Christ despite our worldly expectations. The Spirit will enlighten us to see who the Lord is. We will respond in faith as we walk in the power of the Spirit. ConclusionChrist came into the world to make strangers into sons and daughters. Those who, like the Magi, lay aside their pride. They bow before Him to worship him despite his humble presentation. They empty themselves of their worldly significance. As a result, they find themselves as members of the household of God. it is only in Christ that one finds their true identity in Christ.

IntroductionWe spend another week considering the doctrine of Limited Atonement. We examine this doctrine using John 17 and the Canons of Dort. Christ's pristly work and his compassion is evident as he goes to the cross. Our problem is that we can have a “scarcity mindset” regarding Christ's work. We might think that limited atonement teaches that there is just enough of Christ's work to go around. The reality is that this doctrine teaches that Christ's work is guaranteed to be applied to Christ's people. Christ does not potentially secure some people, but he certainly secures his people. Christ Accomplishes the Work the Father Gave HimJesus declares in John 17:4, “I have accomplished the work that You gave Me to do.” This means that Christ is conscious he has an assignment. He has met the requirements for his day's work. Christ has done his work. His people are not part of a co operative arrangment. Christ did the work that the Father gave him to do. 
The Canons of Dort rejects the idea that Christ's death was “without a fixed plan.” Jesus is acting as a servant completing the father's assignment. If the plan was to save everyone then Christ's work is sufficient. We will address that potential in a moment. The important thint to note here is that the Father assigned work. Christ consciously accomplished that work. Christ expects his wages. This simply means that Christ has obeyed in the place of his people. He is going to the cross to bear the penalty of sin (Cover/Atone) for the sin. Now, he expects that the father will raise him from the dead.
Therefore, Christ's atonement is not theoretical. It is deliberate, polished, and there are metrics he is espected to meet. Christ knows the expectation and he met the expectation. Therefore, the Father owes him a resurrection. Christ has earned his vindication. (cf. Romans 1:3,4; Romans 4:24-25; 1 Timothy 3:16)Christ Secures His PeopleNow we address the question, “Who are Christ's People?” The second section centers on John 17:2, 6, and 9, showing Christ consciously interceding for a specific group. This group is identified as, “those whom You have given Me.” This group is still in the world, lives in the world, but is not the world. 
He possesses full authority over all flesh, but his application is only to the people that the Father has given him. Eternal life, in Jesus' definition, means knowing God. This means that His people truly experience the blessings of the Spirit as they rightly know God. This is only by the Spirit's work. (John 3) The Canons of Dordt stands against the Arminian claim that grace universally restores human neutrality by a universal assisting or prevenient grace. The Canons uses the strong language that this revives the Pelagian heresy. The log is: if prevenient grace makes us capable of saving ourselves through faith, then Christ's death becomes unnecessary. The canons is working out the consistent implication of prevenient grace. 
The Reformed view maintains that faith does not save; Christ saves. Faith is the God-given instrument by which believers take hold of Christ's accomplished work. Consequently, Christ's prayer for “those You have given Me” assures us that the Lord's people will necessarily receive his blessings. This is not UniversalIn verses like John 17:20–24, Christ extends His prayer beyond the disciples to include “those who will believe through their word.” When people ask, “Well why do missions?” The reason: God uses a means to accomplish his goal. So, simply here Christ is laying out the general call of the gospel will go forth. When we properly understand that God calls his people normally through the gospel and sees to it that the call will be effective in His Spirit then we have every reason to engage in missions. We know that the work will have an end. This is later in the Canons of Dordt. 
Christ is very specific about who receives his work. His intent is not to save humanity in general, but to redeem the people who are one with Him and the Father. His work is going to be applied to the people who will dwell with God forever. 
We might wonder if we are part of Christ's people. When we consider Judas and Peter we see a stark contrast. Judas,(the “son of perdition” (v. 12) betrays Christ. He takes his life out of remorse rather than turning to Christ. (This is a very specific case of suicide, and not a universal commentary). Peter turns to Christ in remorse. The reprobate never sees Christ as a solution. Peter sees Christ as the only solution. Judas is not having a momentary crises, but it is a whole mindset that fails to see Christ's mission. So, when we doubt if Christ loves us then we should believe Christ. One who does not have Christ does not care about Christ. If we struggle in our assurance it testifies that we are God's child, and so believe! Walk in Christ becasue he is your redeemer. 
Christ's high priestly intercession continues today. We have the snippet of Christ praying for the protection of his people. We should never minimize prayer. If our Lord does it as the first order to protect his people then we should be following our savior's lead.ConclusionWe need to realize that limited atonement is not cold exclusivism but comforting assurance. It teaches believers that salvation depends wholly on Christ, not our pedigree, or our performing for God's attention. Faith is how we take hold of Christ. Faith does not save. Faith in Christ saves. It is Christ who saves and faith is the means whereby we take hold of Christ and his his distinc benefits. 
Christ's prayer in John 17 shows His compassionate heart: He wants His people with Him in glory. Christ longs for full fellowship, Christ continues to intercede on our behalf. 
Thus, the doctrine calls Christians to humility, prayer, and gratitude. We are humbled not in our choice for God, but in God's choice of us through Christ.
Because the Redeemer has accomplished His mission and continues to intercede, our salvation stands secure. His faithfulness, not ours, sustains us. That is our peace. Let us walk in faith discerning how to live as living sacrifices unto him.

IntroductionMatthew's genealogy prompts listeners to think about family legacy, reputation, and spiritual lineage. Just as we may judge someone by their family's reputation, Matthew opens with Jesus' lineage to show both the brokenness and faithfulness found in God's people. He highlights deeply flawed individuals. There are high performers and not-so-high performers. Matthew shows us that God works through an imperfect line and people to bring about the Messiah. The discouraging side of the genealogy reminds us that sin runs through human history since the fall. However, the encouraging truth is that God knows the family he needs to redeem. Who Is Joseph?Joseph enters the narrative at the hinge between Israel's history and Christ's birth. His name itself recalls the patriarch Joseph, the son of Jacob. He recalls a very broken history.Joseph was betrayed, cast down, and yet exalted for the preservation of God's people. Joseph's predicament is a result of his brothers, who sold him into slavery. He was sold because of the rivalry that raged in Jacob/Israel's house. We recall the tragedy of Jacob's story, but the Lord does not give up on his people. Joseph, in Matthew's story, also plays his role in the covenant story. He is the unsung hero. He is righteous and seeks to do what is right to honor the Lord. God's story of redemption continues through generations, proving that His purposes never depend on perfect people but on His steadfast covenant faithfulness. How Is Joseph the Son of David?The genealogy reveals Joseph's descent from David's royal line. It is not through biological perfection, but through God's covenant promise. The angel addresses him deliberately as “Joseph, son of David,” affirming his role as the legal father of Jesus. The Lord vowed that the Lord would build David's house forever (2 Samuel 7). Joseph testifies that God kept his promise. Matthew arranges his genealogy in three sets of fourteen generations. This assures us that God's deliberate design, from David to Jeconiah, from exile to restoration, climaxing in Christ, the “seventh seven,” is God's plan. God has been with his people every season. Joseph's righteousness is not defined by faultless moral performance but by his desire to discern what is pleasing to God. When he wrestles with anger, betrayal, and uncertainty, he displays righteousness by seeking to honor God's will rather than his own emotions. The faithfulness of David's line, despite its failures, reaches fulfillment in Christ's advent. Joseph assures us that God's people will bear fruit of their redeemer's power. God will prevail despite his people. Why Is This Marriage So Important?Here lies the crisis of the narrative: God's redemptive plan seems fragile, hinging on whether Joseph will trust the messenger's word and take Mary as his wife. If Joseph fails to take her, then God's plan falls flat. The messiah did not come through the line of Judah and David's line. Joseph takes Mary as his wife and names the child Jesus, acknowledging Him as his legal son. Joseph secures Christ's standing in the Davidic line. His naming Jesus, Yahweh Saves, shows his submission to God's plan. Joseph embraces public shame by taking Mary as his wife. Joseph forfeits his paternal right by naming the child Jesus. Truly, Jesus is God's Son. Joseph submits to God's plan. This is why Joseph is a righteous man. He seeks to do what pleases the Lord by walking humbly before our God. (Micah 6:5)ConclusionMatthew's account calls us to contemplate the beauty of divine sovereignty expressed through frail humanity. God entrusts His promises not to the powerful or perfect but to those who wait upon the Lord. The ones who believe the promises of God. The ones who seek to please their God as live out of gratitude. Joseph's story teaches that righteousness is not about mastery of the law but humble trust in God's redemptive plan. The genealogy of Christ tells us one thing: God triumphs over human sin and carries His covenant promises despite every human failure. Through Emmanuel, “God with us,” the fractured family of humanity becomes redeemed and restored. Just as Joseph obeyed in faith, we too abide in confidence that God's promises will never fall flat. He saves His people from their sins, fulfills His covenant, and draws us into His eternal family. Let think about the joy of being called into God's family.

IntroductionLimited atonement sounds as if the Lord is setting up an excluvie group or there is not enough for everyone. Far from portraying Christ's atonement as scarce or exclusive, Scripture presents it as infinitely sufficient for the whole human race. However, Christ's work is only applied to the sheep. So, Christ's work is not a scarce resource, but it is only applied to the elect. This is not something for the elite because none of us deserve Christ's work. We are all sewer dwellers who need to be lifted up by the scruff of our necks.Who Are the Sheep?John 10 divides humanity into two groups: Christ's sheep and those who are not His sheep. Christ lays down His life for His sheep. The Canons of Dordt teach us that Christ's death is infinitely sufficient. This means that if the human race continued to generate generations forever that Christ could save ever last one of them. However, God chose only to apply Christ's work to his sheep or his elect people. These sheep are not identified by elite status or by receiving mystical confirmation of election. Jesus explains that His sheep are simply those who hear His voice, and follow him. How do we know if we heard his voice? Do you believe the Gospel? Do you believe that Christ is the God man? Do you believe that Christ is your savior? Well, then you are one of his sheep. The problem with this doctrine's title, “Limited Atonement” is we think we know the number of the elect. However, we have no idea how many people will be in heaven. It is not for us to know. We are simply called to preach the gospel, call Christ's sheep, and follow his lead as faithful sheep.What Does It Mean That Christ Lays Down His Life for the Sheep?Article 4 of the Canons highlights the unique value of Christ's death: only the God-man can offer a sacrifice sufficient to satisfy God's requirements. Christ is both truly human (creature who offended) and truly divine (able to bear the infinite wrath). Christ is our unique savior, but the beauty of John 10 is that he is also our shepherd. His self-giving is radical. He gives his life so his sheep can have life. Christ intentionally lays down His life because this is the only way to secure His people. We do not walk in a dead shepherd, but the shepherd who also takes it up. Christ's work definitively assures us. This is why we sometimes say that this is definite atonement. What Does “Limited Atonement” Actually Mean?The doctrine does not teach scarcity, insufficiency, or elitism. Instead, it affirms:Christ's atonement is infinite in worth and fully sufficient for all if God so chose. The beauty of this is that Christ's sheep not only will hear his voice, but they will obey. As they obey their shepherd they will be lead into the heavenly pastures.Assurance comes through believing Christ, not by calculating how many are saved or whether the “supply” of atonement has run out. Christ knows His sheep, calls them, gives them eternal life, and promises that no one can snatch them from His hand.ConclusionWe need to remember that the doctrine of limited atonement or definite atonement is not meant to unsettle believers but to anchor them. Christ never reveals the number of the redeemed or invites us to speculate on who is in the flock. Rather, He directs us to one simple question: Do you hear the Shepherd's voice and believe the gospel? If so, His atonement is yours, His life is yours, and His protection is yours. The doctrine is therefore not restrictive but profoundly comforting: the Good Shepherd lays down His life with purpose, gathers His sheep across history, and guarantees that His sheep will dwell with him him in glory. Let us hear the voice of our shepherd. Let us walk in the Good Shepherd, who not only laid down his life, but who also took it up again.

As we conclude our study of Luke's Gospel, we see Christ revealing His glorified body to His disciples, offering peace, fellowship, and assurance. Even in doubt and human failure, His mercy endures. Christ fulfills God's promises, opens the Scriptures, and invites us into communion with Him. Today, we live in the reality of His resurrection, drawing near to Him and anticipating the eternal feast at His table.

IntroductionAs we continue through the Canons of Dort, it is important to remember how this confession is structured. Each head of doctrine has a positive section, where the churches state what they believe, and a “rejection of errors” section, where they clarify what they do not believe. The goal is not to be reactionary or merely negative, but to confess positively what Scripture teaches about God's grace and then explain why certain opposing views must be rejected.​When we come to the rejections concerning election, we are really dealing with one central question: do we in any way influence God's decision to choose us for his kingdom? The Arminian position says, in various ways, that there is something in us—our decision, our perseverance, our right use of grace—that becomes the decisive factor in God's choice. The Canons insist instead that election is entirely of God's grace, so that all glory belongs to him alone.We Do Not Influence GodThe first cluster of Arminian errors says that God looks ahead in history, sees who will believe, who will persevere, and then chooses those people as his elect. In that scheme, God's choice finally rests on something in us. We make the decision for God. We are faithful enough for God's mercy. We have made a wise choice. But this turns God into a passive observer of history rather than the sovereign Lord who orders it. God is only watching who reacts rather than God definitively securing His people as His citizens in His kingdom. Scripture paints a very different picture. Ephesians 2 describes us not as spiritually sick but as “dead” in trespasses and sins. We were walking according to the course of this fallen world and following the prince of the power of the air. Dead people do not reach out to God, climb a ladder out of the sewer of sin, or give God a reason to choose them. God acts when there is nothing in us that would or could move him to love us. When Paul says that God made us alive with Christ “even when we were dead,” he is insisting that God's gracious choice and saving action are not responses to our initiative. Rather, God is the one who is the cause of our new life and faith.Because of this, election cannot be based on foreseen faith, foreseen perseverance, or any foreseen quality in us. If God's choice depended even partly on something in us, grace would no longer be grace, and we could boast that we were, in some sense, more receptive, more responsive, or more lovable than others. Instead, the biblical doctrine of unconditional election guards the truth that salvation is “not because of works but because of him who calls,” so that no flesh may boast before God. God is PersonalA common charge against the Reformed doctrine of election is that it makes God cold, impersonal, and mechanical. There is the accusation that God is a distant force who decrees without caring. But Ephesians 2 shows precisely the opposite. After exposing the depth of our misery in verses 1–3, Paul turns with those rich words, “But God…” and then grounds everything that follows in God's mercy and great love. God is not moved by our efforts to escape the sewer of sin; he is moved by his own compassion and covenant love toward his people. This is what the Canons want us to understand. God's intervention is intensely personal. He does not merely offer an opportunity and wait to see what we will do with it. He takes hold of those who are content to remain in rebellion and refuses to leave them there. He makes us alive together with Christ, raises us with him, and seats us with him in the heavenly places. That is not the action of a distant bystander but of a Father who refuses to let his children live in filth and death.The Arminian scheme, for all its concern to protect human freedom, actually makes God more indifferent. In that view, God gives the same general help to all, stands back, and waits for us to use it well or poorly. This makes God indifferent because many, and more likely all, will perish. In the Reformed view, God comes down into the mess, interrupts our course, overcomes our resistance, and claims us as his own. The doctrine of unconditional election, far from making God impersonal, magnifies his intimate, pursuing, intervening love. It is God who not only cares about us, but He also advocates and intervenes for us.Election without Works/God's Choice is CertainFinally, the election is without our work and therefore absolutely certain. The Arminian errors the Canons reject say that all people are in some sense “elect” in possibility, but that this election only becomes real and final if they continue to meet certain conditions. On the Arminian system, we have to choose Christ. We have to persevere to the end, utilizing grace. Sewer-dwelling sinful saints would not enter Christ's kingdom because our performance falls below the perfect mark.Paul again cuts across this in Ephesians 2. By the time he says, “By grace you have been saved through faith,” he has already made clear that even that faith is “not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Faith itself is not the one good work we contribute; it is God's gift. God gives Christ, God gives new life, and God gifts the power of faith that takes hold of Christ. Election is therefore not conditioned on works, not even on the “work” of a wiser decision or stronger perseverance; it rests solely on God's purpose and grace given in Christ before the ages.Because God's choice is free, gracious, and not founded on anything in us, it is unshakably certain. The same God who chose his people in Christ before the foundation of the world also prepared the good works in which they will walk. This means that perseverance is nothing we achieve to secure our place; it is something God produces in us as the fruit of his electing love. The God who pulls us out of the sewer does not drop us halfway; he carries us all the way home. ConclusionSo, do we influence God's decision in the election? No. By nature, we are dead in sin and children of wrath. We are naturally content to rebel against God. We are naturally content to follow the course of this world. We cannot be merely aided to follow God. We have to be recreated from our core. God is the one who acts first, who loves first, and who gives life where there is only death. That is why all boasting is excluded, and all glory belongs to him.Our sovereign God is not distant or indifferent. He is rich in mercy and great in love. He personally intervenes and intercedes to save his people from the sewer of sin. He lifts them out of sin's sewer and seats us with Christ in heavenly glory. His choice is not cold fate but fatherly favor. And because the election rests entirely on his gracious will and not on our works, it is sure and unchangeable. The doctrine of unconditional election, rightly understood, does not make God impersonal, but it reveals that God acts to secure his people to dwell with him forever. We taste it now by his mercy as we possess Christ in faith. We have the privilege of seeing the fruits of holiness as we conform to him.

IntroductionThe crucifixion, intended as a deterrent by Rome, is intedened to kill people in a demeaning, painfully slow way. The intention was to deter anyone from rebelling against Rome.A successful execution is when someone stays dead. A really successful crucifixion is when one is deterred and broken against any hope of rising above the empire.The irony of the cross is that Christ faces the consequences of being nailed to the tree like a covenant breaker. He does so showing that this age is not a place of rest because he is an innocent man sent to death.It important to note that while Rome miscarries justice we witness heaven's court overturning the miscarriage of justice. The death of Christ is necessary to bear the penalty of sin. However, the resurrection is even more necessary because it testifes to Christ's innocence. Luke wants us to understand that the death was not a failure, a plan B, but it was the intended plan to overturn the fall's consequences.Resurrection RevealedThe women, witnessing the burial, returned to the tomb on the first day of the week with spices, expecting to find Jesus' body. Instead, they encountered two angels in dazzling apparel who reminded them of Jesus' prophecy of his resurrection, leading the women to believe and share the news that Jesus had risen.We are forced to see that we do not prepare Christ for this age. It is Christ who redeems, secures, and is preparing us to dwell with him in paradise. Christ is our shield and defender who secures our place.Resurrection RejectedTwo disciples, Cleopas and another, walk to Emmaus. They are lamenting Jesus' death and dismissing the women's resurrection testimony. Jesus, unrecognized, joins them and rebukes their lack of understanding, explaining how the prophets foretold his death and resurrection. He then explains the scriptures, revealing himself as the Messiah and fulfilling the prophecies.Our problem is that we fail to see the depth of sin. Our bigger problem is we fail to see the resurrection power that is working with in us.Resurrection RegardedTwo men on the road to Emmaus invite a stranger, who is Christ, and their eyes are hidden from seeing him. They express their disappointment that Christ has died. They see this as Christ's failure rather than a necessity for Christ to fulfill his mission.Christ teaches them that this is what the prophets said. Christ is the embodiment of God's word. He fulfills the mission. He is the perfect God-Man who is hung upon the tree as a covenant breaker. The cross is not becasue Christ failed, but because Christ had to fulfill this mission.They end up inviting Christ to stay with them for the night. During a meal, Christ breaks bread, revealing his identity to them before disappearing. This encounter emphasizes Christ's role in preparing us for glory and highlights his patience and mission despite our doubts and misunderstandings.ConclusionThe cross is significant because it represents the depth of sin and the necessity of what it takes to overcome the consequence of the fall. Christ's sacrifice for redemption does not end in death, but ultimately in resurrection. Christ's resurrection is heaven's veto to the world's death sentence. It is because Christ has been raised that believers currently possess new life and a guarantee (down payment) of eternal life in Christ and with him in paradise forever.Let us never minimize the significance of the resurrection. Let us push forward in the confidence that our Lord is our shield and defender. He is the Lord of life and not death. As we take hold of Christ by faith we share in that victory.

Introduction The doctrine of unconditional election, as presented in the Canons of Dort, is often misunderstood as unfair. However, the Canons argue that it is a loving doctrine because it guarantees the fulfillment of God's redemptive decree, ensuring that His people will enter His rest despite our rebellion.Election by Grace The Canons of Dort affirm that God's election is a gracious choice made before the foundation of the world, not based on human merit. This doctrine emphasizes God's sovereignty and mercy, highlighting that humanity's fall into sin was a result of humanities' own rebellion. The Canons also underscore the significance of God's means, such as His Word and Spirit, in drawing individuals to Himself.RC Sproul pointed out that there are four possible options for God's plan of salvation: no salvation, sending Christ without guaranteeing faith, ensuring salvation for some, or ensuring salvation for all. The most gracious options are ensuring salvation for some or all. In Romans 9 Paul addresses the issue of Israel's election and the inclusion of Gentiles in the church. God's election is based on His mercy alone, his good will, and not on human merit or actions.Election without our worksThe doctrine of reprobation, as explained in the canons, asserts that God's election is not based on foreseen faith or human merit. Instead, it is a sovereign act of God's grace, where He chooses some for salvation while passing over others. This is exemplified in the biblical story of Jacob and Esau, where God's choice of Jacob is not based on Esau's perceived unworthiness, but on His own sovereign will.Romans 9 explores the complex relationship between Jacob and Esau, highlighting their differing attitudes towards God's promises. Esau, representing the reprobate, is indifferent to spiritual matters, while Jacob, though zealous for God's promises, relies on his own schemes rather than God's timing. Jacob learns through his limp that God establishes his purposes. It is not based on the man who works. It is based on God's mercy. Our works flow from our election and the Spirit's work. We need to remember that God's election is not cruel, as He allows reprobates to pursue their desires, while the elect, maybe sometimes concerned about their standing, need to realize that the reson we cear is the Spirit's work in us. So believe and live! ConclusionGod is not cruel in His doctrine of election. We need to remember that He allows reprobates to continue on their chosen path, while showing mercy to the elect. The elect, unlike the reprobate, care about Christ and their salvation, which is guaranteed by God's elective purpose and mercy. There is a great comfort in this in our seasons of doubt. If we wonder if we are the reprobate we ought to realize that Esau never cared about that status. He only cared about the earthly standing. Let us proceed in the confidence of Christ. Let us proceed in his mercy. Let us live unto him and die to self as our life and strength are only found in him.

We often sanctify Christ's cross. The Cross serves as a reminder of humanity's sinfulness and the need for redemption. The shock of the cross is that it testifies to a failure. It shows a failed attempt to overthrow Rome. However, the irony of the gospel is that the cross is the very basis to undermine all competing authority and establish God's redemptive purpose. Cross Bearing Disciple When Luke tells the story of Christ being led to crucifixion subtly highlights both tragedy and triumph. He omits direct mention of Roman soldiers, emphasizing instead the role of the Sanhedrin in pushing Christ toward death, fulfilling their long-held desire to seize Him. Along the way, Simon of Cyrne takes up Christ's cross. Simon testifies that Christ's disciples will hear and obey Christ's call to “take up your cross” (Luke 9:23). This moment testifies to Christ's success. His followers will follow. Meanwhile, the mourning crowds reflect the city's blindness; Christ redirects their weeping toward Jerusalem itself, the city that rejects its prophet and messiah. The scene captures the profound irony of the gospel: humanity's rejection of God's promise, the cost of discipleship, and the glory of redemption being established, all unfolding through the unlikely cross.Cross-Bearing WitnessesLuke 23:32-43 portrays Christ's crucifixion at the hill called the Skull, a grim site likely littered with bones as a stark warning to would-be rebels. Jesus is crucified between two criminals, fulfilling Isaiah 53:12 by being numbered with transgressors. Christ is also rejected and mocked by the soldiers and the onlookers (Isa 53:3). Soldiers divide His garments, echoing Psalm 22:18. Christ responds by interceding, which reminds us that he lives to make intercession (Isa 53:12). One criminal joins the mockers, while the other acknowledges his guilt and appeals to Jesus for mercy, receiving the promise of paradise. Through mockery, suffering, and the repentant thief's faith, Luke subtly testifies that Christ's death is not a failure but the fulfillment of Scripture. Christ is the suffering servant whose story does not end in death, but in resurrection victory. In fact, the same is true for the soldier who will live with Christ in paradise that very day. Cross Bearing VindicationIn Luke's account of Christ's crucifixion, the eerie midday darkness fulfills prophetic imagery from Amos 8 and Joel 2. The day of the Lord is the day of judgment, characterized by this very darkness. This moment reflects both the Passover sacrifice and the first stage of Joel's prophecy, revealing spiritual blessings before Christ brings in the full physical blessings of the kingdom. In the midst of this darkness, a pagan centurion who most likely oversaw Christ's transport from arrest to crucifixion, declares Christ the Son of God. He praises God, contrasted to the crowds who mourn. Joseph of Arimathea, a wealthy council member, risks his standing and safety to request Christ's body from Pilate. His goal is to give Christ an honorable burial, fulfilling Isaiah 53:9's prophecy of a rich man in His death. Joseph's actions, along with the women preparing burial spices, highlight both reverence for Christ and the unfolding of God's intentional plan. Christ's mission will not end on the cross, but in resurrection glory. Conclusion Luke's narrative of Christ's crucifixion presents a profound tapestry of tragedy and triumph, where the cross becomes a symbol of both humanity's sinfulness and divine redemption. Through the actions of Simon of Cyrene, the mourning crowds, the repentant thief, the pagan centurion, and Joseph of Arimathea, Luke underscores the irony and glory of the gospel. The cross, often seen as a sign of failure, is revealed as the ultimate success of Christ's mission. Christ has secured and confirmed the promises that God has asserted and covenanted. The Lord's redemption is set in stone. We are invited to embrace the cost of discipleship and recognize the transformative power of Christ's sacrifice, ultimately leading to the glory of God's kingdom.

We welcome Rev. Austin Britton to our pulpit. He preaches about Christ's ascension. The ascension of Christ is not abandonment but a strategic move for the advancement of God's kingdom. Jesus' departure allows the Holy Spirit to empower the church, making Christ's presence accessible to all believers. This expansion of Christ's presence enables the church to fulfill its mission and empowers believers to do greater things.The ascension of Jesus is a pivotal event in redemptive history, bringing immense benefits to believers. Though the disciples initially mourned his departure, Jesus' ascension allowed him to send the Holy Spirit, intercede for believers, and prepare a place in heaven. This new mode of Christ's presence empowers the church to carry out his mission, do greater works, and experience the fullness of his blessings.

We welcome Rev. Austin Britton to our pulpit this morning. We hear his message exhorting us not to be Pharisees who cling uncritically to tradition, but to draw the boundaries where our Lord draws the boundaries. We are encouraged to discern what is pleasing to the Lord as we conduct ourselves. Rev. Britton recalls that the fall of the Berlin Wall symbolized the end of a significant boundary, much like the vision Peter received in Acts 11. This vision, where God commanded Peter to eat unclean animals, challenged the longstanding Jewish distinction between Jews and Gentiles. Despite God's command, Peter hesitated, clinging to familiar boundary lines, which illustrates the difficulty of overcoming ingrained traditions and embracing a new understanding of God's people.The vision of the blanket in Acts 11 challenges Peter and the early church to embrace a diverse and inclusive community, welcoming sinners of all backgrounds. This vision has implications for the church today, urging us to recognize God's work in unexpected places and to avoid turning preferences into principles. We are called to discern God's leading, even when it challenges our comfort zones and established ways of doing church.The text emphasizes the need for unity within the church, challenging needless divisions between denominations. It highlights the unifying power of the gospel, which erases barriers and brings people together in Christ. Rev. Britton encourages believers to examine their own biases and seek God's guidance in embracing unity, as exemplified by the early church's response to Peter's vision.He will provide insight and, through the Spirit, bring renewal.

This week we began a series on the Canons of Dort, exploring the five points of Calvinism. These doctrines—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—show God's sovereign, transforming grace. Far from prideful or fatalistic, they call believers to humility, worship, and confidence in God's faithful work.

Circumcision and baptism are not opposing signs but complementary marks of one covenant promise. Both point to the same gospel and the same Savior—Christ Himself. Circumcision looked forward in faith to the Redeemer who would be “cut off” for His people, while baptism looks back in faith to His finished work on the cross and resurrection. Each sign declares that God consecrates His people to Himself, calling them to die to sin and live to righteousness in Christ. Together, they reveal one covenant of grace that unites God's people across all generations in the same salvation and the same Messiah.

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

Trusting God in TemptationIn the Lord's Prayer, we ask, “Lead us not into temptation.” Yet Scripture promises that God never tempts anyone (James 1:13). Why, then, do we pray this way? Peter helps us see the answer. He once boldly declared he would never deny Jesus. Jesus warned him that Satan asked to sift Peter. Christ predicts that Peter will deny Christ 3 times before dawn, and Peter denies Christ 3 times before dawn. Peter knows that Satan, like a roaring lion, prowls unseen, seeking to devour us. Even Adam and Eve, created good, fell to his crafty lies despite setting an additional boundary around the tree. God only told them not to eat it, but they added, “We are not to touch it” (Genesis 3:3). Our own hearts are weak; we cannot stand in our own strength. But this prayer is our humble cry: Lord, hold us fast. Our Weakness and the Call to SobrietyThe Catechism honestly admits human frailty: we cannot withstand our enemies in our own strength. Like Adam and Eve in the Garden, or Jacob wrestling with God, we learn that true strength arises only when we cling to the Lord in our weakness. To be “sober-minded” is to maintain spiritual clarity. It is to have the humility that we are not strong enough. It is to have the humility and wisdom to see through the devil's lies. It is to have the humility and confidence to depend upon the grace of Christ. This sober watchfulness keeps us humble, prayerful, and aware that our enemy's attacks often come in subtle, enticing forms.Staying Awake in PrayerPeter urges us to be sober-minded and watchful. A clear mind fixes on Christ's grace, not our plans or power. Jacob spent a lifetime scheming to seaize God's promises by his wit. Then God touched his hip and left him limping. Only then did he cling to God in weakness. So we watch and pray, not trusting our resolve, but leaning on the One who prays for us. Jesus warned His sleepy disciples in Gethsemane: “Watch and pray that you may not enter into temptation.” Daily, we bring the same plea: Keep us awake, Lord. Keep us close. God calls us to humble ourselves under His mighty hand, trusting that He is our shield and defender. To cast our anxieties upon Him is not weakness but faith—resting in the One who cares for us.Firm in Faith, Secure in ChristThough Satan seeks to destroy, he cannot snatch God's people from His hand. Christ has already overcome. Each day we pray for grace not to fall, and we look to the One who restores and renews His children. Our trials refine our faith like gold in the fire, teaching us dependence on God's strength. As we resist the devil by standing firm in faith, we remember that Christ Himself prays for His people, upholding them with unfailing love. In Him, we are safe. He shielded Elijah, restored Peter, and refines us through every trial. One day, Christ will visibly crush the lion under our feet. Until then, we pray, we trust, we move forward believing that we are held safe in the Shepherd's grip. We remember that Christ Himself prays for His people, upholding them with unfailing love. In Him, we are safe. So, we are not crippled, but empowered as we ask God to defend us, protect us, and keep us from temptation. We are free to rest in him and do his will. Let us live as living sacrifices as we walk in our shield and defender.

The Upside-Down KingdomWhen we return to the opening chapters of Luke, we're reminded that Christ's coming wasn't just a gentle story, but it was a world turned upside down. He comes to a world infected by sin and a world that is cursed. The world will not self-heal. He came to lift up the humble and bring down the proud, to establish not another earthly power struggle but a kingdom of shalom that is a kingdom of true peace. This peace isn't mere tolerance; it's the deep rest and joy of knowing and enjoying God. It is the peace where we can enjoy the goodness of our God with sin removed. Every kingdom of man tries to force peace by control or fear, but Christ brings peace by redeeming and removing sin. His rule doesn't crush; it restores. His victory doesn't humiliate; it heals.When the Light Reveals the DistancePeter's story shows us how easy it is to follow Christ “from a distance.” The same man who once swore he would die for Jesus now keeps space between himself and the Savior. Around the fire that night, Peter's face was lit by its glow, but he was not really in the light. Three times he was asked if he knew Jesus, and three times he said no. He had chances to repent, but he continued to deny. Then, on the last denial, he heard the rooster crow and then made eye contact with our Lord. Christ has shown that he is a prophet. He has shown that we are weak in the flesh. And Peter wept bitterly, realizing that the Savior he had denied. Peter's bravado and confidence will not save him. Only Christ laying down his life could save sinners and empower sinners to live for our redeemer. The Silent Strength of the SaviorWhile Peter wept, Christ was struck, mocked, and blindfolded. The soldiers demanded, “Prophesy! Tell us who hit you!” The tragedy is that they fail to realize the irony that Christ had already prophesied Peter's denial moments before. They wanted a prophet to perform on demand, but they didn't understand that a true prophet speaks when the word of the Lord comes, not when men command it. The One they beat could have summoned an army of angels, but instead, He remained silent. The silence of Christ that night was not weakness, but it was power restrained. In choosing the cross, He chose the only path that could bring sinners home and make peace real. He will submit to His father's will. The King Who Will Not Play Our GamesWhen the religious leaders questioned Jesus, demanding, “Are you the Christ?” He didn't argue or plead. He knew their hearts were closed. Instead, He spoke of the Son of Man who would sit at the right hand of God—a quiet claim of divinity, kingship, and victory. They could not see that the bruised and bloodied man before them was the Warrior-King of Psalm 110 and the eternal Son of Man from Daniel 7. They mocked Him as powerless, but He was already winning the greatest battle of all: defeating sin, enduring wrath, and securing a kingdom that will never end. His restraint was His triumph, His humility His glory.

The Complexity of Forgiveness in the Christian CommunityThe concept of forgiveness is complex, balancing the call to forgive wholeheartedly with the need for wisdom and protection against enabling sin or specifically abuse. The catechism emphasizes bearing the cost of forgiveness, enduring whatever consequences arise while consciously choosing to let go of grudges. This call to bear extends beyond forgiveness to tolerating differences within the Christian community, as exemplified by the early church's struggles with cultural and religious diversity. The Jewish people had to get along with the Gentiles in particular. Unfortunately, this did not go so well. Remember, Christian Liberty is the freedom to work out my salvation rather than my permission to test the boundaries of grace. Christ Sets the Tone for ForgivenessColossians 3 emphasizes the importance of forgiveness within the Christian community, highlighting that it is not optional but a necessary consequence of being God's people. Forgiveness, rooted in love and understanding of our shared identity in Christ, is a reflection of God's grace and a means to honor Christ. The ultimate standard for forgiveness is Christ's sacrifice on the cross, where He bore the full cost of our sins, enabling us to be reconciled to God. The Cost of ForgivenessThe call to forgive, as outlined in Colossians 3, is rooted in understanding our identity in Christ and the cost of His forgiveness. Forgiveness means lifting or taking away. This means that we will bear the cost when we forgive. So, forgiveness does not necessarily mean that we trust an individual or group again, but rather that we entrust justice to God. While we forgive, we may need to set boundaries and protect ourselves from harm, as exemplified by Paul's warnings about individuals like Alexander the Coppersmith. However, we still move beyond the offense; we understand that the offense will never be compensated, and we press forward without holding a grudge. The event is in the past, and now we move forward in the future. The Standard of ForgivenessThe text emphasizes the importance of forgiveness within the Christian community, highlighting that it is not optional but a necessary consequence of being God's people. Forgiveness, rooted in love and understanding of our shared identity in Christ, is a reflection of God's grace and a means to honor Christ. The ultimate standard for forgiveness is Christ's sacrifice on the cross, where He bore the full cost of our sins, so that we could be reconciled to God. We need to reflect on the reality that we are brought near to God as those who have offended and incurred a debt that we can never pay. Christ bore the cost to bring us near to the living God so we can enter the most holy place by being seated with Christ in our union with him.ConclusionForgiveness is a complex Christian concept, balancing the call to forgive wholeheartedly with the need for wisdom and protection. It is rooted in understanding our shared identity in Christ and the cost of His forgiveness, reflecting God's grace and honoring Christ. Yes, forgiveness will cost, but we need to remember the cost that Christ bore for us to draw near to him.

Recognizing the Reality of Spiritual WarfareIn reflecting on spiritual warfare, it's tempting to either overemphasize or downplay Satan's influence. While some traditions see every life event as a battle against demonic forces, there's a risk of overlooking the profound impact of personal sin, which can align us with the devil's schemes. Satan seeks to destroy not just individuals but God's very credibility. If he could snatch even one soul from Christ's hand, then he would expose God as a liar. This sobering reality stirs a call to vigilance—not through human strength, but by recognizing the unseen battle. Our fleshly instinct to “buck up” and rely on personal fortitude misses the deeper truth: true victory lies in dependence on Christ, who faced and overcame the ultimate spiritual battle for us.The Ease of Faith and the Devil's DeceptionLiving in a land of relative ease, where faith requires little sacrifice, can dull our appreciation for Christianity's beauty. Unlike those in persecuted regions, where believers face life-threatening risks, our daily struggles often revolve around mundane tasks like getting to church on time. This comfort can blind us to Satan's work, as Baudelaire warned: the devil's greatest wile is convincing the world he doesn't exist. Without a perceived threat, we neglect spiritual defenses. Yet, Christ calls us to a different weapon, which is prayer over the sword. In the face of Satan's relentless efforts to undermine God's integrity, we're urged to turn to prayer, trusting not in our own strength but in the One who has already overcome.Christ's Anguish and Our Call to PrayerIn the Garden of Gethsemane, we witness Christ's intense anguish, sweating drops like gushing blood as He faced the weight of enduring hell's wrath for us. Innocent, yet burdened, He was ministered to by an angel, echoing God's care for Elijah. Meanwhile, the disciples succumbed to grief, sleeping instead of praying, and resorted to swords, misunderstanding the spiritual battle's nature. Christ's rebuke and healing of the servant's ear reveal that spiritual warfare isn't fought with fleshly weapons. Judas's betrayal with a kiss and the crowd's shortsighted rejection of Christ, despite His miracles, which betray his prophetic credibility, highlight human failure to align with God's truth. Yet, Christ's faithfulness calls us to pray, seeking strength to resist temptation and stand firm in His victory.Victory Through Humility and Trust in ChristOur response to Satan's schemes must be rooted in humility and prayer, not self-reliance. Like Hezekiah or the psalmist in Psalm 139, we're called to seek God's conviction and guidance, trusting His Spirit to conform us to His will. Satan prowls, seeking to disrupt our contentment in Christ, but the cross and resurrection assure us of victory. Christ's resurrection guarantees an indestructible kingdom, and through prayer, we participate in His triumph. Let us live as grateful conquerors, not fearing Satan's wiles but resting in the Redeemer's power, praying for wisdom to honor Him and confidence that His promises will never fail.

Knowing Our GodWhen we pray for our daily bread, as taught in the Lord's Prayer, we acknowledge God as the source of all good things, both spiritual and physical. Psalm 145, particularly verses 10–14, reveals God's character as a loving provider who created us with physical needs. Far from being distant, He intimately understands our need for sustenance, as seen in Christ's own experience of hunger during His temptation. This prayer is not about limiting ourselves to bread alone but recognizing that God, who formed us, cares for every aspect of our existence, calling us to trust in His provision.God's Provision for All CreationPsalm 145 celebrates God's provision, not just for humanity but for all creation. Verses 15–16 highlight how every creature, from the mighty lion to the smallest ant, looks to God for sustenance. He satisfies the desires of every living thing, not merely providing the minimum but generously caring for His creation. This reflects His righteousness and kindness, reminding us that our physical needs are not sinful but part of His design. When we pray for daily bread, we express gratitude for His abundant care and provision.The Nearness of Our KingGod is not a distant ruler but a King who draws near to those who call on Him (Psalm 145:18). Unlike earthly leaders who may not know their people, God hears the cries of those who fear Him and fulfills their desires (verse 19). This nearness assures us that our prayers are heard, and our needs are known. By praying for daily bread, we align ourselves with a God who is present, attentive, and committed to our well-being, fostering a life of praise and trust in His everlasting kingdom.Living in Praise of GodThe conclusion of Psalm 145 invites us to live in continual praise, or “Hallelujah,” for God's goodness and provision. This praise extends from this life into eternity, as His kingdom endures forever (verses 11–13). When we pray for our daily bread, we are not merely asking for physical sustenance but celebrating a God who provides holistically—spiritually and physically. Through Christ's victory over sin and death, we see the ultimate fulfillment of God's care, encouraging us to walk daily in gratitude and trust, praising Him for His mercy and nearness.

Preparing for Turmoil in the KingdomIn times of uncertainty and struggle, preparation is essential, much like keeping winter gear in vehicles during Montana summers to anticipate sudden snowstorms even at unexpected times. Jesus does not advocate for carelessness but acknowledges human responsibility in facing dangers. However, Jesus' words in Luke present a seeming contradiction. On the one hand, He instructs His disciples to acquire swords for readiness amid unrest and war. Then, on the other hand, He is disturbed when they produce two swords. Ultimately, the text invites reflection on the deeper complexity of God's kingdom amidst the fallen world. We want to trust in our tangible weapons, but fail to see the deeper spiritual threats that surround us. The Ironic Bravado of the DisciplesThe disciples, echoing the Pharisees' positioning for power, argue about their significance during the last supper. Christ directly addresses Peter, implying that he is the boastful leader. Jesus warns Peter that Satan demanded to sift Peter. Peter boasts of his fleshly strength, and commitment to Christ. He singles out Peter (addressed as Simon Simon) with a warning: Satan has demanded to sift him like wheat, evoking Job's trials. This underscores Peter's reliance on his own strength and bravado, contrasting with the true foundation of the apostolic witness. Peter's declaration of readiness for prison or death reveals his overconfidence, which Jesus prophesies will lead to three denials before the rooster crows, a verifiable sign of His prophetic authority. Christ is highlighting the call to perseverance through trials rather than triumphs, reminding them that the kingdom involves hardships, not just glory. The Certain Power of Prayer and FaithChrist's resolution is surprising. He says, "I have prayed for you that your faith may not fail." This prayer is no mere cliché but a powerful defense against Satan's accusations, demonstrating the power of the weapon given to believers. Faith is portrayed as the instrument for receiving Christ's blessings and redemption, providing otherworldly strength beyond human effort. Though Peter will fall, Jesus assures his return and role will serve to strengthen others. We praise God for he preserves us while we persevere in his power. The Canons of Dordt Head 5 Articles 5-8 warn that sin can grieve the Spirit and wound the conscience, but the Spirit will preserve God's people and restore them to God's favor. We rest in the assurance that true strength comes from weakness and dependence on Christ, rather than our self-reliance or the weapons of this age..The Ironic Banter and Spiritual RealityIn a moment of ironic banter, Jesus recalls the disciples' earlier mission where they lacked nothing, contrasting it with future turmoil requiring metaphorical "swords"—symbols of conflict and threat in the kingdom's ebbs and flows, as seen in Acts. When the disciples literally produce two swords, Jesus dismisses it with "Enough!" not as sufficiency, but to end their misunderstanding of the true danger that awaits them. The battle is spiritual, against forces like Satan, not flesh and blood. Fulfilling Isaiah 53:12, Jesus is numbered among transgressors, suffering unjustly while interceding eternally for His people. The sermon concludes that Christ's heavenly intercession sustains believers amid persecution's subtleties. We are exhorted to cling to Him as we persevere in grace, even in comfortable times where faith's value might be undervalued. Ultimately, we rest in knowing that we will be preserved. Our great priest lives to make intercession for his people. We are more than conquers in his strength rather than our own.

Human beings naturally struggle with making God in our image, seeking to bend Him to our desires rather than aligning with His will. Even in the presence of temptation, sin, and our natural rebellion, God calls us to discern what is righteous, putting aside desires contrary to Christ while nurturing those aligned with Him. True obedience comes from humility and vulnerability before God, as we are shaped and refined throughout our lifelong journey of faith.

The Nature of RedemptionWhen Christ institutes the Lord's Supper, he captures the uniqueness of the Passover in contrast to the familiar myth-making found in "' Twas the Night Before Christmas." While the poem crafts a benevolent Santa Claus who rewards the good, Christ's Lord's Supper, which builds on the Passover, underscores the necessity of violent redemption, revealing humanity's deep need for a savior who does more than merely reward or punish based on merit. Christ's appropriation of the Passover demonstrates that redemption is not a gentle or sentimental transaction, but a costly one that addresses the fundamental brokenness and unworthiness present in every person.Christ's TransformationCentral to the message is how Christ's celebration and redefinition of Passover radically departs from tradition. Instead of recounting a distant act of salvation, Jesus identifies himself as the sacrificial lamb, instigating the new covenant through his body and blood. These actions confound expectations and overturn religious scripts, compelling the disciples and all who remember the story to reflect on the true meaning of remembrance and participation in God's redemption. The meal serves not merely as a memorial, but as a sign of ongoing spiritual communion, nourishment, and transformation that only comes through Christ.Kingdom Values and DiscipleshipFinally, the sermon challenges listeners to reconsider their attitudes toward significance, worthiness, and power in God's kingdom. The disciples' arguments over position at the table reveal human tendencies to seek status, even at a sacred moment of redemption. Christ responds by redefining greatness in terms of humble service and dependence on divine grace. The text calls believers to find joy not in our achievements or entitlement, but in Christ's radical grace that alone makes the recipients worthy to draw near. Ironically, we find our significance by emptying ourselves of significance.

In the Lord's Prayer, the petition “Your kingdom come” may initially seem strange because Christ has already inaugurated His kingdom through His life, death, and resurrection. He also rules from heaven after ascending to the right hand of God. Different theological perspectives interpret the kingdom differently. There are some who anticipate a progressive improvement of the world or a literal thousand-year reign, while others, like the Reformed “amillennial” view, see Christ's kingdom as a present spiritual reality with a future consummation. This view emphasizes that Christ reigns now, advances His kingdom progressively, and will ultimately bring it to completion, culminating in the fullness of His redemptive plan.Spiritual Reign and Church AdvancementThe Lord's Prayer reflects a desire for Christ's active rule in our lives. It asks for His domination over us, calling believers to deeper subjection and sanctification. It also expresses a longing for the growth and preservation of the Church, spreading the gospel to all nations, and the defeat of Satan's work and all opposition to God's Word. The kingdom is not merely a future event but is actively advancing as Christ works in the lives of individuals and the broader Church, progressively sanctifying believers and bringing more people into His fold.Resurrection as First Fruits and GuaranteePaul's teaching in 1 Corinthians 15 underscores the resurrection of Christ as central to the kingdom and the gospel. Christ's resurrection is the “first fruits,” consecrating the harvest and guaranteeing the resurrection of believers. It demonstrates victory over death, which is the ultimate enemy, and his resurrection ensures that Christians are set apart as God's people. The first fruits would set apart the whole harvest unto God. This connects the present spiritual reign of Christ to a future, visible consummation, reminding believers that their faith is grounded in a real, historic event and that the ultimate triumph over sin and death is secured.The Ultimate Consummation and HopeThough Christ reigns spiritually now, His kingdom will be fully consummated when all things are subjected to Him, death is defeated, and His redemptive plan is completed. The millennium and other biblical numbers symbolize this completion rather than a literal temporal period. For instance, are there literally 1000 hills, or is the Lord just emphasizing that he owns all the cattle? Clearly, the Lord is emphasizing the fullness and completeness of his providence when he mentions he owns the cattle on a 1000 hills. Believers are called to submit to Christ, engage in spiritual warfare against sin and evil, and cultivate concern for the lost. However, the true physical glory kingdom only comes when Christ publicly returns, bringing us into the new heavens and earth.Ultimately, praying “Your kingdom come” expresses longing for Christ's final triumph, the resurrection harvest, and the full enjoyment of God's glory in a consummated creation as we dwell in the heavenly city forever.

The Pattern of God's Sovereignty in ScriptureThe events surrounding Christ and the conspiracy against Him should not surprise us when we consider the broader biblical narrative. From Adam and Eve's fall in the garden to the promise of a victorious offspring, Scripture consistently demonstrates humanity's failure to live by God's word alongside God's unwavering plan for redemption. Abraham's test with Isaac and the deliverance of Israel from Egypt highlight a recurring pattern: God's promises come to fruition through unexpected or seemingly impossible circumstances. Even in situations marked by human failure, sin, and death, God remains sovereign, orchestrating history toward His redemptive purpose.The Threat of Malicious MenIn the context of the Passover and the Feast of Unleavened Bread, the chief priests and scribes sought to kill Christ. These leaders, charged with upholding holiness, we engage in unholiness. They were conspiring in secret, out of fear of the crowds, rather than a genuine fear of the Lord. Their actions reveal a tragic distortion of human priorities: they were willing to reject God's appointed Messiah to preserve their own power and image. Judas, who aligned himself with them, illustrates the conscious surrender to evil that is possible when hearts turn from God. Here, Scripture reveals the stark reality of human sinfulness in contrast to God's ultimate control. This is showing a horrible state where men join to conspire with Satan literally.Christ as the Passover LambAmid conspiracies, chaos, and betrayal, Christ demonstrates His role as the Passover Lamb. Luke emphasizes the timing and preparation of the Passover meal, showing Christ's sovereign orchestration of events. Though Judas knew that the meal would take place, Christ provided just enough guidance for His disciples to prepare without compromising His redemptive plan. Christ proves that he is a prophet and he will lay down his life at the appointed time. Like the original Passover in Egypt, where the blood of the lamb saved God's people, Christ willingly submits to the suffering and betrayal that will lead to the cross, fulfilling God's plan without error or accident. He demonstrates that redemption comes through precise divine timing, not human schemes.Our Redemption and Consecration in HimChrist's work as the Passover Lamb extends beyond historical events; it consecrates and redeems His people. While Israel's festivals often fell short of their intended meaning due to human sin, Christ fulfills them perfectly, securing redemption once for all. He comes to undeserving people, covers their sins, and establishes a definitive exodus from death to life. Luke presents this to assure us that nothing in our lives surprises God because He is faithful and so powerful that he fulfills his promises. Our identity, consecration, and strength are found in Him, the Lamb of God, who calls us to bow the knee and live in the fullness of His redemption.

Christ concludes with a call to maintain a perspective rooted in hope and perseverance, even in the face of suffering or discouragement. We see through history tha Christians face persecution. We can think of postwar Europe and the commitment required of Christians under threat. He highlights the continual need to evaluate priorities and find strength not in oneself but in the risen Christ. We might be tempted to give in to fear or pessimism, but believers are urged to pray, trust, and remember that their ultimate victory is in Christ, who has triumphed and secured new life for his people. The final exhortation is to cling to the Savior in humility, recognizing that lasting strength comes from him and not from human effort or institutions.May we be a discerning people who are not deceived by the false teachers and prophets in our day. Let us be a discerning people who seek to pursue our Lord as we walk in his wisdom.

Understanding Our Heavenly FatherAt first, the idea of calling God our Father can feel strange. This is because He seems distant or absent from us, being all the way in heaven. Yet Scripture and the catechism remind us that God's fatherhood is not about abandonment, but about his personal majesty and personal care. Our desire to pray to Him as our Father reflects the truth that he has secured us in Christ, making him not only our Creator but also our Redeemer.Earthly Fathers and God's ImageHuman experiences with fathers shape how we perceive God. Psychological research shows that children without present fathers often struggle with impulse control, moral development, and independence. Likewise, some of the top Atheist thinkers who criticize Christianity grew up without Fathers. Paul Vitz's “Faith of the Fatherless” is a good study to read for further reflection. The point of this shows us that earthly fathers influence our perception of God. Psalm 103 counters distorted views, revealing a Father who is merciful, compassionate, and full of steadfast mercy. God's Compassion and Steadfast LoveThough God's throne is in heaven, He is not distant or indifferent. Psalm 103 emphasizes His mercy, grace, and the complete removal of our sins “as far as the east is from the west.” Fear of God, properly understood, is reverence, not terror. God knows our fragility; he knows that we are dust, and he upholds us. This shows his love, inviting us to draw near and live in confidence of His care and redemption.Living as Children of a Redeeming FatherRecognizing God as our heavenly Father transforms how we live and relate to Him. His steadfast love and mercy encourage gratitude, reverence, and obedience. We should not do this out of terror, but out of trust and devotion. As Psalm 103 teaches, God's care is constant, His throne is established forever, and His children are never abandoned. We are called to bless, praise, and find joy in being His redeemed children. Let us see our God as the Father who has revealed himself in his word, and not the false views we impose on him.

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.