Author: Chris Evangelista

Man's chief end is to glorify God and to enjoy Him forever - WSC
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Building on a Firm Foundation

Summary of my sermon, based on Luke 6:46-49. Preached at Greenhills Christian Fellowship Toronto on May 12, 2024.

In celebration of Jungee Marcelo’s 60th birthday, we were reminded of his incredible contributions to music and faith. His song, “Sa Yahweh Ang Sayaw” (translated as “To God Be the Dance”), resonates with the theme of our message today—the importance of obedience to God, the true foundation of our lives.

In our journey through Luke 6:17-49, we’ve explored some of Jesus’ most challenging teachings. From the surprising blessings and woes to the command to love our enemies, Jesus continually calls us to a higher standard of living—one rooted not in worldly success but in spiritual obedience. As we conclude our series on the Sermon on the Plain, we turn our attention to Jesus’ final parable in this passage, one that asks a probing question: “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46, ESV).

This question, which might seem simple at first glance, carries profound implications. The repetition of “Lord” indicates a claim of intimacy with Jesus, much like how God called Abraham, Moses, and others by name in moments of deep connection. Yet, Jesus questions the authenticity of this intimacy when it is not accompanied by obedience. It’s a sobering reminder that knowing about Jesus or even acknowledging Him as Lord is not enough—our actions must reflect our professed faith.

In Matthew’s version of this sermon, Jesus expands on this thought: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven” (Matthew 7:21, ESV). Here, Jesus highlights the distinction between mere acknowledgment and true discipleship. It’s possible to perform impressive religious acts—prophesying, casting out demons, doing mighty works—and still be unknown to Jesus if those acts are not rooted in genuine obedience to God’s will.

This can be unsettling, especially in a world where external success often masks internal emptiness. But Jesus makes it clear that obedience to God is the true measure of our discipleship. As 1 John 2:3-4 states, “And by this we know that we have come to know him, if we keep his commandments. Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him” (ESV). Our actions reveal the reality of our relationship with Jesus.

This brings us to the heart of Jesus’ teaching in Luke 6:47-49, where He contrasts two builders—one who builds on a firm foundation and another who does not. The one who builds on the rock represents those who not only hear Jesus’ words but also put them into practice. When life’s storms come, this house stands strong because it is anchored in obedience to God’s Word. In contrast, the house built without a foundation collapses when trials strike, illustrating the futility of a life that hears God’s Word but fails to act on it.

The importance of a solid foundation cannot be overstated. Just as the infamous Millennium Tower in San Francisco sank and tilted due to its unstable foundation, our lives, too, can crumble if they are not built on the solid rock of Jesus’ teachings. The floods of life—whether they be illness, loss, or betrayal—will come, but those who have built their lives on the firm foundation of obedience to God will endure.

It’s crucial to understand that this firm foundation is not just about intellectual agreement with Jesus’ teachings. It’s about living them out daily. Ephesians 2:19-20 describes our faith as being “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone” (ESV). Jesus is indeed the cornerstone, the essential first stone laid in the foundation of our faith. But this foundation also includes the teachings of the apostles and prophets—God’s Word, which instructs us in righteous living.

On this Mother’s Day, let’s remember the vital role that biblical instruction plays in our lives. Proverbs 1:8-9 encourages us to “Hear, my son, your father’s instruction, and forsake not your mother’s teaching, for they are a graceful garland for your head and pendants for your neck” (ESV). Mothers, in particular, are often the first to impart God’s wisdom and teachings to their children, laying the groundwork for a life built on a firm foundation.

In conclusion, the call to obedience is not just about avoiding the storms of life but about ensuring that when those storms come, we stand firm in our faith. As Jesus said, “Everyone who comes to me and hears my words and does them, I will show you what he is like: he is like a man building a house, who dug deep and laid the foundation on the rock” (Luke 6:47-48, ESV). Let us be those who not only hear but also do, building our lives on the rock of Jesus’ teachings.

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Biblical Discipleship

Summary of my sermon, based on Luke 6:37-45. Preached at Greenhills Christian Fellowship Toronto on April 21, 2024.

In today’s world, we often encounter a concept known as “Self-Authorizing Morality.” This mindset places personal choice and freedom as the ultimate good, dismissing traditional religion and its moral frameworks as outdated or oppressive. This shift is so pervasive that it has even penetrated areas traditionally considered bastions of Christian values, like small towns in the American Bible Belt.

This cultural change becomes evident when we consider how the most popular Bible verses have shifted over the years. Not long ago, if you asked someone to quote a Bible verse, they might have mentioned John 3:16, a verse known to many as a concise summary of the Christian message. However, today, a different verse seems to have taken center stage: “Judge not, and you will not be judged” (Luke 6:37, ESV). This verse is often used to shut down any attempt at correction or moral guidance, aligning perfectly with the rise of Self-Authorizing Morality.

However, to understand what Jesus meant in Luke 6:37, we must place this verse in its broader biblical context. The Bible does indeed encourage us to exercise judgment, not in a condemnatory way, but in a discerning manner. For example, Philippians 4:8 instructs us to focus on things that are true, honorable, and commendable. How could we do this without exercising judgment? Similarly, 2 Timothy 3:1–5 warns us to avoid people who exhibit certain negative behaviors. Again, this requires discernment, or judgment.

So, why does Jesus say, “Judge not”? The answer lies in the context of mercy. The preceding verses in Luke 6:27–36 emphasize loving our enemies, doing good to those who hate us, and being merciful, just as our Father is merciful. When Jesus says, “Judge not, and you will not be judged,” He is teaching us how to show mercy. This does not mean we ignore wrongdoing or fail to discern right from wrong; rather, it means that our response to others’ faults should be marked by mercy and not by a harsh, condemning spirit.

In the words of New Testament scholar Darrell Bock, “What is commanded is an attitude that is hesitant to condemn and quick to forgive.” We are called to exercise judgment, but our judgment should be tempered by mercy, reflecting God’s mercy towards us. As Paul writes in 1 Thessalonians 5:14–15, “Admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone.”

Jesus reinforces this message of mercy with a call to generosity in Luke 6:38: “Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.” This echoes His earlier teaching in Luke 6:30, “Give to everyone who begs from you, and from one who takes away your goods do not demand them back.” Jesus urges us to adopt a radical generosity, grounded in the assurance of a heavenly reward, as Paul encourages us in Colossians 3:1–3 to set our minds on things above, where Christ is seated.

As Jesus concludes His teaching in this passage, He turns to the application of these principles in discipleship. Luke 6:39–40 tells us, “Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.” Here, Jesus emphasizes the importance of choosing our teachers carefully. Disciples not only learn from their teachers but also emulate them, so it is crucial to follow teachers who embody godly wisdom and truth.

Jesus also warns against hypocrisy in Luke 6:41–42: “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.” This passage is often misused to avoid correction altogether, but the real message is that we must first address our own shortcomings before helping others with theirs.

Finally, Jesus teaches us to guard our hearts, as the condition of our hearts will be evident in our actions and words. Luke 6:43–45 explains, “For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit… The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.”

In summary, Jesus calls us to exercise judgment with mercy, choose our teachers wisely, address our own issues before correcting others, and guard our hearts diligently. By doing so, we reflect the character of God in our lives and relationships, fulfilling our calling as His disciples.

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Sacrificial Love

Summary of my sermon, based on Luke 6:27-36. Preached at Greenhills Christian Fellowship Toronto on April 7, 2024.

One of my favorite activities during my time in Japan was walking. There were two main reasons for this. The first was a beautiful pond near my apartment called Sayama-Ike. The path around the pond was 2,850 meters long, and a full circuit along with the walk from my apartment to the pond and back covered almost exactly 4 km. The picture in my mind from April 2018, when the cherry blossoms were just starting to bloom, remains vivid to this day.

The second reason I loved walking in Japan was because I arrived there just a year after Pokémon Go had taken the world by storm. Almost as soon as I settled in, I got myself a pair of sweat-resistant Bluetooth earphones, and walking quickly became a daily ritual. I’d put on an audiobook, fire up Pokémon Go, and set off around Sayama-Ike. On weekends, especially when there were in-game events, I’d often go around the pond two or three times in an afternoon. Over the two years I lived in Japan, I ended up walking just over 2,500 km.

But this walking wasn’t just for leisure. In November 2017, I visited the island of Kyushu and took an overnight ferry to a hot spring town called Beppu. When I arrived, I noticed a number of exhausted participants trudging along the streets. It turned out they were completing the Yukuhashi ~ Beppu 100 km walk, and seeing them made me want to take on the challenge myself. I never got around to doing it, though. Despite all the walking I did in Japan, I never attempted that 100 km walk because, quite frankly, it seemed too hard. Walking 100 km in a single go, at an average speed of 5 km/h, would take 20 hours straight, and that’s assuming you maintain a steady pace. For most people, it’s a challenge that feels nearly impossible.

This story ties into today’s scripture, which many consider the “100 km walk” of the Bible—a challenge that seems insurmountable. We’re looking at a passage where Jesus commands something incredibly difficult: to love our enemies, to bless those who curse us, and to pray for those who abuse us. In Luke 6:27-28, Jesus says, “But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you” (ESV). These words are not easy to digest. Loving God and loving our neighbors make sense, but loving our enemies? Allowing ourselves to be mistreated? This is a command that seems beyond our capacity to obey.

Yet, this is exactly what Jesus taught. From the last sermon in our series on the Beatitudes, we learned that God’s kingdom is anything but expected. It’s a kingdom where the poor, the hungry, the weeping, the hated, and the excluded are blessed. The Beatitudes serve as both an invitation to and preparation for the most difficult commands Jesus gives us.

So, what does Jesus mean when he commands us to love our enemies? It’s tempting to think He’s exaggerating for effect—a literary hyperbole. After all, most of us don’t have enemies in the dramatic sense of the word. But even if we don’t have people who actively hate us, we all encounter those who make life difficult, those who annoy us, or those who might not like us for reasons we don’t understand. Jesus’ command to love our enemies is not mere hyperbole; it’s a call to extend love and grace even in challenging circumstances.

Jesus goes on to provide concrete examples in Luke 6:29-31: “To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them” (ESV).

These examples may seem extreme, but the principles behind them are what matter most. The first principle is grace. We should be gracious when insulted or rejected, just as early Christians were often met with violence but continued to minister despite the rejection. The second principle is vulnerability; we should not seek revenge but remain open to those who wrong us, especially in the context of religious persecution.

The third principle is generosity. Jesus calls us to meet the needs of others, going beyond mere acts of charity to embody a lifestyle of giving. Finally, the fourth principle is the Golden Rule: “As you wish that others would do to you, do so to them” (Luke 6:31, ESV). This rule is not just about refraining from harm but actively doing good to everyone, including those who oppose us.

Jesus justifies this difficult command by pointing out that loving those who love us, doing good to those who do good to us, and lending expecting repayment are things even sinners do. But His disciples are called to a higher standard, one that reflects the love and mercy of God Himself. In Luke 6:35-36, Jesus says, “But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful” (ESV).

The ability to love in this way comes from a renewed perspective—one that looks beyond earthly rewards to the greater reward in heaven. As Colossians 3:1-2 instructs, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth” (ESV).

In conclusion, Jesus’ command to love our enemies is a daunting challenge, akin to a spiritual 100 km walk. But with a heavenly perspective, understanding that we are called to reflect God’s mercy and love, we can take on this challenge with the assurance that our efforts are not in vain.

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The Veracity of the Resurrection

Summary of my sermon, based on Luke 24:1-12. Preached at Greenhills Christian Fellowship Toronto on Easter Sunday – March 31, 2024.

As your pastor for the past year, I hope I’ve conveyed just how much I love the Bible. This love stems from a deep appreciation of its power to reveal God and communicate the Gospel, the way of salvation. However, my love for the Bible goes beyond this. I’m particularly passionate about Biblical Studies, one of the core academic disciplines in Christianity, alongside Church History and Systematic Theology.

Biblical Studies focuses on interpreting and applying Scripture, understanding the history of how the Bible was written, compiled, and passed down through generations. My passion for this discipline is evident in my participation in groups like “Nerdy Biblical Language Majors,” where we dive deep into the intricacies of biblical languages and texts.

But loving the Bible also requires understanding its role and nature. The Bible is the “Words of Life,” revealing God and declaring the Gospel. Yet, we must remember that the physical book itself is not intrinsically holy. Unlike some other religions that revere their scriptures to the point of idolatry, Christianity recognizes that the Bible is a historical artifact, a tool through which God reveals Himself.

The Bible’s physical form is not sacred. Many of us have old, worn-out Bibles sitting in our homes. The paper and ink are not what we worship; it’s the Word of God within those pages that matters. As 2 Timothy 3:16 (ESV) says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.”

This understanding doesn’t diminish the Bible’s importance. Instead, it emphasizes that the Bible is a living document, written by human authors under the inspiration of the Holy Spirit. As 2 Peter 1:21 (ESV) reminds us, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

One of the challenges we face, particularly around Easter, is the attempt by some to discredit the Bible and the resurrection of Jesus. The media often airs documentaries that cast doubt on these events, presenting theories that Jesus didn’t really die, that His disciples hallucinated, or that the resurrection was faked. But this skepticism isn’t new; it dates back to the very first Easter.

In Matthew 28:11-15 (ESV), we read about the Roman and Jewish leaders spreading the lie that Jesus’ disciples stole His body. This attempt to undermine the resurrection has persisted through the centuries, but we have strong reasons to trust the Bible’s account.

Firstly, the New Testament was written soon after the events it describes. Matthew and Mark’s Gospels were penned around 50 A.D., less than 20 years after the resurrection. Luke wrote his Gospel around 60 A.D., after carefully gathering eyewitness testimonies. Even John’s Gospel, written between 80-90 A.D., was completed within a generation of the events it recounts. Compared to other ancient biographies, such as Plutarch’s “Life of Caesar,” written over 150 years after Caesar’s assassination, the New Testament is remarkably close to the events it describes.

Secondly, the sheer number of ancient copies of the New Testament underscores its reliability. We have over 5,600 Greek manuscripts of the New Testament, far surpassing the few copies of other ancient works like those of Plato or Julius Caesar. These manuscripts, some dating back to just 100 years after the originals, provide a strong foundation for the trustworthiness of the New Testament.

However, the Bible’s reliability goes beyond its historical accuracy. The Bible is living and active, as Hebrews 4:12 (ESV) says, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” It’s a document that has the power to change lives, not because of the paper it’s printed on, but because it contains the living Word of God.

The Bible’s truth is further affirmed by the fact that the first witnesses to the resurrection were women. In a society where women’s testimonies were often dismissed, the Gospel writers faithfully recorded that Mary Magdalene and other women were the first to discover the empty tomb. This detail, unlikely to be fabricated, points to the authenticity of the resurrection account.

Moreover, Jesus appeared to many others after His resurrection, as recounted in 1 Corinthians 15:5-8 (ESV): “He appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive… Then he appeared to James, then to all the apostles. Last of all… he appeared also to me.”

Finally, the ultimate testament to the resurrection’s truth is the willingness of the early Christians to die for their faith. From Stephen’s martyrdom in Acts 7:58-60 (ESV) to the countless others who gave their lives, the early believers’ sacrifice underscores their unwavering belief in the risen Christ.

The Bible’s reliability as a historical document, combined with the testimony of those who lived and died for their faith, gives us confidence in the truth of the resurrection. As we continue to study and apply the Scriptures, let us remember that it is the living Word of God, powerful and transformative, guiding us in our walk with Christ.

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Blessings and Curses

Summary of my sermon, based on Luke 6:20-26. Preached at Greenhills Christian Fellowship Toronto on March 17, 2024, 2024.

The story of David and Bathsheba is one of the most tragic episodes in the life of King David. It begins with a subtle yet telling detail in 2 Samuel 11:1, where we read, “In the spring of the year, the time when kings go out to battle, David sent Joab, and his servants with him, and all Israel…” This verse sets the stage for what follows—a king who was once celebrated for his courage and military prowess now shirking his responsibilities. David, who once led Israel to victory and was praised with the words, “Saul has struck down his thousands, and David his ten thousands,” (1 Samuel 18:7), now chooses to stay behind while his men go to war.

This decision marks the beginning of David’s downfall. While he was in the wrong place, avoiding his duties, David saw Bathsheba, the wife of one of his soldiers, bathing. Overcome by lust, he took her and slept with her, leading to her pregnancy. In a desperate attempt to cover up his sin, David called Bathsheba’s husband, Uriah the Hittite, back from the battlefield under the pretense of seeking a report on the war—an ironic request considering David himself should have been leading his troops.

David’s plan was simple: send Uriah home to his wife so that her pregnancy would appear to be from her husband. But Uriah, a man of integrity, refused to go home while his comrades were still on the battlefield. Thwarted by Uriah’s righteousness, David resorted to a more sinister plan. He sent Uriah back to the front lines with a letter instructing Joab, the commander, to place Uriah where the fighting was fiercest and then abandon him, ensuring his death. In a bitter twist of fate, Uriah unknowingly carried his own death sentence back to the battlefield.

Bathsheba became David’s wife, and it seemed that the affair was successfully covered up. But, as we know, nothing is hidden from the Lord. God sent the prophet Nathan to confront David with a parable about a rich man who, despite having plenty, took the only lamb of a poor man to serve it to his guest. David, enraged by the injustice in the story, declared, “As the Lord lives, the man who has done this deserves to die, and he shall restore the lamb fourfold, because he did this thing, and because he had no pity” (2 Samuel 12:5–6). Nathan’s response was as piercing as it was revealing: “You are the man!”

This story is a powerful example of irony—a situation where the outcome is the opposite of what is expected. David, the king, and warrior, who was supposed to uphold justice, instead committed grave injustices. His anger at the fictional rich man was justified, but he failed to see that he was condemning himself. Irony is often used to highlight a deeper truth, and in this case, it reveals the blindness that sin can cause, even in the most righteous of people.

Irony also plays a significant role in the teachings of Jesus, particularly in the Beatitudes. In Luke 6:20, Jesus says, “Blessed are you who are poor, for yours is the kingdom of God.” This statement is shocking, even paradoxical. How can the poor be blessed? In our world, wealth and success are often seen as signs of God’s favor, yet Jesus turns this idea on its head. He continues with more unexpected blessings: “Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh” (Luke 6:21). And in contrast, he pronounces woes on the rich, the full, and those who are praised by others (Luke 6:24–26).

These teachings are difficult to accept, especially for those of us living in relative comfort. By global standards, many of us are rich. A full-time worker earning just above minimum wage in Canada is among the top 20% of income earners in the world. Jesus’ words challenge our assumptions about what it means to be blessed and force us to consider the responsibilities that come with wealth.

The irony in Jesus’ teachings is not meant to condemn us but to awaken us to the realities of God’s kingdom—a kingdom where the last shall be first, and the first shall be last. This kingdom is not about accumulating wealth or seeking the approval of others. Instead, it calls us to live with humility, generosity, and a deep awareness of our dependence on God.

So, how should we respond to this challenging message? First, we must recognize that blessing is not about material wealth or social status. True blessing is found in a relationship with God, as expressed in the priestly blessing: “The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace” (Numbers 6:24–26). This blessing is ultimately fulfilled in Jesus, who reveals the face of God to us and offers us peace that surpasses all understanding.

Let us be grateful for the blessings we have received, not taking them for granted, but using them to serve others. Let us also remember the weight of blessing—that it comes with responsibility. As we reflect on the story of David and Bathsheba, and the teachings of Jesus, may we be reminded of the irony of blessing and the call to live lives that honor God in all circumstances.