Category: Luke

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Being Godly Neighbours

Summary of my sermon, based on Luke 10:25-37. Preached at Greenhills Christian Fellowship Toronto on February 23, 2025.

The parable of the Good Samaritan is often used to teach us about loving our neighbor—showing kindness, grace, and mercy. And sure, that lesson is definitely in there. But that’s not really the main point Jesus was making. The real message becomes clear when we look at the context. That’s why we can’t just read a few verses on their own. We need to see what’s happening around them to fully understand God’s word.

So, why did Jesus tell this parable in the first place? Let’s rewind a bit and check out Luke 10:25–27. A lawyer stands up and asks Jesus, “Teacher, what shall I do to inherit eternal life?” This wasn’t just a casual question. Luke tells us the lawyer was testing Jesus. That makes a big difference. And by “lawyer,” we’re not talking about courtroom drama and legal battles. In that time, a lawyer was someone who was an expert in Jewish law—religious, civil, ceremonial—all of it.

These lawyers were like scholars, pastors, and politicians all rolled into one. They knew the law inside and out. And they often belonged to groups like the Pharisees or Sadducees, which were kind of like political parties with different interpretations of the law. Pharisees focused on purity and religious practices like synagogue gatherings and personal devotion, while the Sadducees were more temple-focused and politically connected, even working with the Romans.

Here’s something important to notice. The lawyer asks Jesus about eternal life—something the Sadducees didn’t even believe in. So we can reasonably assume this guy was a Pharisee. And Pharisees were very concerned with salvation. They studied the scriptures because they believed that’s where eternal life was found. But as Jesus pointed out in John 5:39–40, they missed the whole point of scripture—it’s meant to lead us to Him.

So here’s this Pharisee testing Jesus, probably trying to see how much He really knows. But Jesus, in typical Jesus fashion, flips the question back on him. “What is written in the Law? How do you read it?” And the lawyer answers with Deuteronomy 6:5 and Leviticus 19:18: love God with everything you’ve got, and love your neighbor as yourself.

That was actually a pretty common understanding of the law back then. Jesus Himself used the same two verses when asked what the greatest commandment was. And it makes sense—if you love God and love your neighbor, everything else falls into place. Jesus even says in Matthew 22:40, “On these two commandments depend all the Law and the Prophets.” So when the lawyer gives that answer, Jesus says, “You have answered correctly; do this, and you will live.”

But this is where things start to unravel. Because really, who can love God perfectly? R.C. Sproul put it this way—no one has kept that commandment for five minutes, let alone a lifetime. If you truly loved God with your entire heart, soul, strength, and mind, you wouldn’t sin. But as Romans 3:23 says, “All have sinned and fall short of the glory of God.”

So the lawyer is probably realizing something in that moment. He might have looked righteous on the outside, like many Pharisees did, but inside, he knew he couldn’t live up to this standard. The Pharisees were known for adding oral traditions to the law, creating fences to keep people from getting too close to sinning. But these fences sometimes ended up contradicting the law itself. They created a fake appearance of righteousness without the substance.

Jesus called them out for that in Matthew 23:27–28, saying they were like whitewashed tombs—beautiful on the outside, but full of death inside. Maybe this lawyer saw himself in that. Maybe Jesus’ response exposed something in him. And instead of admitting it, he tries to justify himself. Luke 10:29 says, “But he, desiring to justify himself, said to Jesus, ‘And who is my neighbor?’”

He’s trying to narrow the commandment. He wants Jesus to give him a manageable list of people he’s responsible for loving. But Jesus wasn’t going to let him off that easy. Instead, He tells the story of the Good Samaritan.

A man is beaten and left for dead. A priest walks by. A Levite walks by. These are the guys who should have helped. They were the religious leaders, the people with authority and responsibility. But they pass by on the other side. And then comes the twist—Jesus introduces a Samaritan.

To Jesus’ audience, this would have been shocking. Samaritans were despised. They were seen as unclean, racially mixed traitors who had their own distorted version of Judaism. The animosity between Jews and Samaritans ran deep, going all the way back to the Assyrian exile. For centuries, they avoided each other. So the idea that a Samaritan would be the hero of the story would’ve been unthinkable.

But that’s exactly what Jesus does. The Samaritan sees the beaten man and is moved with compassion. He goes out of his way to care for him—binding his wounds, taking him to an inn, and covering all the expenses. That’s not just kindness. That’s sacrificial love. That’s grace and mercy in action.

And with this story, Jesus redefines what it means to be a neighbor. The question isn’t “Who is my neighbor?” The better question is “Am I being a neighbor?” The answer Jesus gave exposed the lawyer’s attempt to limit God’s command. And it leaves us with the same challenge—if the one you hate the most is the one God calls you to love, what are you going to do?

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Mission That Depends on God

Summary of my sermon, based on Luke 10:1-24. Preached at Greenhills Christian Fellowship Toronto on February 16, 2025.

As Jesus sends out the seventy-two in Luke 10, we’re reminded that just as they were called, empowered, and sent, so are we. It’s not just the original twelve disciples or trained preachers who are expected to carry this message—every believer is part of God’s plan to bring the Gospel to the world.

Jesus made it clear: the harvest is plentiful, but the laborers are few. That truth still stands today. We live in a world full of people searching for hope, peace, and truth. Yet so often, we hesitate to speak the name of Jesus, unsure of what to say or afraid of how we’ll be received. But we’re not alone, and we’re not expected to go in our own strength. Jesus gave his disciples authority—and that same spiritual authority is extended to us through his Word and Spirit.

At the same time, we must recognize that sharing the Gospel is not optional. It’s part of who we are as Christians. Evangelism isn’t just for the specially gifted; it’s for all believers. Whether we feel confident or not, we are called to prepare ourselves so we can share the good news clearly and boldly. Whether through structured tools like “The Four Spiritual Laws,” “Romans Road,” or “Way of the Master,” or simply learning to articulate our testimony and the Gospel story, we are responsible to be ready.

And let’s not fall into the trap of thinking we can “just live out the Gospel” and not speak it. That popular quote—“Preach the Gospel at all times; use words if necessary”—while often attributed to St. Francis of Assisi, doesn’t line up with the biblical model of evangelism. The Gospel is a message that must be declared, not just demonstrated. Our lives should reflect Jesus, yes—but the power to save comes through the Word proclaimed.

Jesus warned that the mission wouldn’t be easy. He said he was sending his followers out like lambs among wolves. That image isn’t just poetic—it’s real. Evangelism often invites resistance and even hostility. But still, we go, not because we are strong, but because Jesus is worthy. He equips us, and he sustains us.

That’s why prayer is such an essential part of the mission. Jesus instructed his followers to pray earnestly for laborers. That prayer applies to all of us. We pray that more people would be raised up for Gospel work—and we pray for ourselves, that we would have the boldness and opportunity to share. Gospel ministry is not powered by personality or strategy alone—it is a Spirit-led work that begins with prayer.

Some are called to full-time evangelistic or missionary ministry. And yes, Scripture affirms that these workers are worthy of their wages. Sadly, we’ve seen that truth abused by prosperity preachers and televangelists. But in its right context, it’s a good and biblical thing for faithful evangelists and missionaries to be supported financially. As a church, supporting Gospel workers should be part of our regular worship and giving. It’s not just a nice thing to do—it’s essential kingdom work.

Rejection is also part of the journey. Not everyone will respond to the Gospel with joy. Jesus told his followers to shake the dust off their feet when towns rejected them. He also gave a sobering warning: those who reject the message of Christ face a judgment more severe than Sodom. That’s not meant to scare us—it’s meant to motivate us. Eternity is real, and separation from God is the most terrifying outcome imaginable.

But the message doesn’t end in judgment—it ends in joy. The seventy-two returned with stories of victory, of demons cast out and hearts changed. Jesus celebrates their success but reminds them of the deeper source of joy: that their names are written in heaven. That’s the true treasure. We rejoice not just in the fruit of ministry but in the grace of our salvation. We serve not to earn anything, but because we’ve already been given everything.

So let this be our focus: we are God’s people, saved by grace, called to proclaim the Gospel, equipped with power, and destined for eternity with him. Let us prepare, let us pray, and let us go.

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I Will Follow

Summary of my sermon, based on Luke 9:51-62. Preached at Greenhills Christian Fellowship Toronto on November 17, 2024.

If you were a Christian in the 90s, you probably remember the WWJD bracelets—short for “What Would Jesus Do?” This phrase has deep roots in Christian history, tracing back to Charles Spurgeon in 1891. However, it became mainstream in 1896 when Charles Sheldon used it as a tagline in his novel “In His Steps.” His idea was to look to Jesus as a moral example in daily life, which helped birth the Social Gospel movement—an effort to apply Christian ethics to social issues.

This is a good thing. James 1:27 tells us, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” Likewise, 1 Peter 2:21 states, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” However, the WWJD movement also had its flaws, primarily its commercialization and oversimplification of discipleship.

Following Jesus is not just about wearing a bracelet or making a moral decision in a single moment—it is a lifelong commitment that requires sacrifice. Luke 9:57-62 presents three responses to discipleship that highlight its demands.

First, Jesus tells a man who eagerly volunteers to follow Him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head” (Luke 9:58). This reveals that following Jesus may require giving up security and comfort. Many missionaries, like Robert and Sheila Cousins, have left everything to serve Christ. Even Christian leaders such as John Piper and Tim Keller could have pursued more wealth and success elsewhere but chose humble service instead.

Next, Jesus responds to another man who wants to delay discipleship until after burying his father: “Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God” (Luke 9:60). This shocking statement underscores that following Jesus must take the utmost priority. Matthew 6:33 reminds us, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.”

Finally, Jesus warns against looking back when called to follow Him: “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:62). Discipleship requires focus. Hebrews 12:1-2 exhorts us to “run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith.”

Ultimately, we cannot do this on our own. Jesus set His face toward Jerusalem, resolved to go to the cross for our salvation (Luke 9:51). When the Samaritans rejected Him, James and John wanted vengeance, but Jesus rebuked them, teaching mercy. He was on a mission to save both Jews and Samaritans, showing us that His path leads to the cross and the mercy of God. 1 Peter 1:3 reminds us that we have “a living hope through the resurrection of Jesus Christ from the dead.”

So, what sacrifices do you need to make to follow Christ more fully? How can you rearrange your life to better reflect His kingdom?

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The Least is Great

Summary of my sermon, based on Luke 9:43b-50. Preached at Greenhills Christian Fellowship Toronto on November 10, 2024.

In Asian dramas, especially Korean and Japanese ones, a powerful scene often plays out: a chairman or politician arrives, and employees line up, bowing in reverence. The greater the person’s importance, the larger the crowd bowing. It’s a striking display of honor that mirrors how societies worldwide esteem power, wealth, or status. Many aspire to such honor, imagining what it would feel like to be on the receiving end of such reverence. Yet, as believers in Christ, we know this pursuit of worldly greatness is not the way of Jesus.

In Luke 9:43-45, the disciples witness Jesus’ astounding power. After casting out a demon that others couldn’t, “they were all marveling at everything he was doing” (Luke 9:43, ESV). Amid the crowd’s awe, Jesus speaks to his disciples, saying, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men” (Luke 9:44, ESV). The people marvel at Jesus, yet the same people would soon betray Him. This contrast between marveling and betrayal is profound.

Even today, many, like Jordan Peterson, admire Jesus’ teachings for their practical wisdom but stop short of recognizing Him as Lord. They see Jesus as useful for human flourishing, not as the Savior who delivers us through His suffering and death. This was also the disciples’ struggle—they expected a conquering Messiah to overthrow Rome, not a servant who would suffer and die. They failed to understand that Jesus was ushering in a kingdom not built on worldly power but on humility and sacrificial love.

Jesus confronts their misunderstanding with a powerful lesson. As the disciples argue about who among them is the greatest—a debate laced with irony given their recent failures—Jesus places a child by His side and says, “Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great” (Luke 9:48, ESV). In their culture, children symbolized the lowest, most dependent members of society. By elevating the least, Jesus flips worldly ideas of greatness upside down.

This countercultural view of greatness challenges our sinful nature. We instinctively seek to elevate ourselves, replaying arguments in our minds where we always emerge victorious. At the heart of sin is “I,” our desire to make much of ourselves. But the gospel calls us to something radically different. Philippians 2:5-8 reminds us of Christ, who, “though he was in the form of God… emptied himself, by taking the form of a servant… He humbled himself by becoming obedient to the point of death, even death on a cross” (ESV). True greatness is found in humility and service, modeled perfectly by Jesus.

How do we combat our self-centeredness? By making much of Christ. As John the Baptist said, “He must increase, but I must decrease” (John 3:30, ESV). Greatness in God’s kingdom is not about demanding others bow to us but bowing in humility before God and serving others in love.

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The Majesty of God’s Word

Summary of my sermon, based on Luke 9:37-43a. Preached at Greenhills Christian Fellowship Toronto on November 3, 2024.

The last time Jesus performed an exorcism, the reaction was striking. In Luke 8:28, the crowd asked Jesus to leave, trembling in terror at His power. But in Luke 9:43, after Jesus cast out a demon from a boy suffering seizures, the crowd responded differently: “And all were astonished at the majesty of God.” This shift in reaction reflects something profound—Jesus’ majesty wasn’t just reserved for mountaintop moments like His transfiguration. It was displayed even in the midst of human suffering.

This exorcism followed the Transfiguration, where Peter, James, and John glimpsed Jesus’ divine glory alongside Moses and Elijah. Peter misunderstood, suggesting that tents be built for all three figures, as if they were equals. But Jesus stands far above even the greatest prophets. Reflecting later on this moment, Peter declared, “We were eyewitnesses of his majesty” (2 Peter 1:16). What they saw on the mountain was now revealed to the crowd through Jesus’ authority over evil.

However, the story begins with the disciples’ inability to help. A desperate father brought his afflicted son to them, but they could not cast out the demon. Luke 9:40 recounts the father’s plea: “I begged your disciples to cast it out, but they could not.” How could the disciples, who had been given authority over demons (Luke 9:1) and seen Jesus perform countless miracles, fail here?

The answer lies in where they placed their trust. Instead of relying on God, they relied on what had worked before. This shift is a common pitfall, one even Moses succumbed to. When God instructed him in Numbers 20 to speak to a rock to provide water, Moses struck it instead, as he had done previously. Though water flowed, Moses’ failure to trust God led to severe consequences. He acted out of habit, not obedience, and was barred from entering the Promised Land.

The disciples faced a similar issue. They had seen success in exorcisms and healings before, but this time, their faith faltered. Jesus addressed their lack of faith directly in Matthew 17:20, saying, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”

What about us? How often do we fall into routines, trusting in past methods or our own strength instead of relying on God? Whether in ministry or daily life, it’s easy to go through the motions and lose sight of the One who empowers us. But God calls us to a deeper trust. Philippians 2:13 reminds us, “For it is God who works in you, both to will and to work for his good pleasure.”

To experience God’s renewing strength and majesty, we must seek Him intentionally—through Scripture, prayer, and worship. Let’s not let familiarity breed monotony. Instead, let’s marvel at His creation, like the northern lights or Niagara Falls, and be reminded of His glory. As Isaiah 40:31 promises, “They who wait for the Lord shall renew their strength; they shall mount up with wings like eagles.”

Ultimately, it’s Christ’s work in us that reveals His majesty. When we take up the rhythms of faith—reading, praying, and worshiping—we align ourselves with His power. Let’s trust in Him fully and find strength to carry on, proclaiming His glory in all we do.