Category: Books of the Bible

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Trembling at God’s Word

Summary of my sermon, based on Luke 8:26-39. Preached at Greenhills Christian Fellowship Toronto on September 1, 2024.

Did you know the Exorcist franchise now includes seven movies and a TV series? The original 1973 film, infamous for its terrifying portrayal of demonic possession, reportedly caused some moviegoers to faint or feel nauseated. While I’ve never seen the original, I recall a night in my early 20s when I watched Exorcist: The Beginning with friends. We didn’t plan to see it, but after an evening of all-you-can-eat sushi, we wandered into the theater. The film had been out for a while, so the theater was nearly empty, just us and a scattering of seats. Initially, we found this amusing and decided to spread out. But by the end, every one of us had huddled together, unnerved by what we’d seen. Even as Christians who believed in the existence of demonic powers, we were shaken, realizing the gravity of what Scripture teaches about the spiritual realm.

C.S. Lewis warned of two errors concerning the demonic: disbelieving in their existence or becoming excessively fascinated. Most of us fall closer to disbelief, brushing off the concept as myth or exaggeration. But the Bible doesn’t leave room for such dismissal. In Job, we see Satan walking “to and fro on the earth” (Job 1:7, ESV). In Ephesians, Paul reminds believers to be strong in the Lord and to “put on the whole armor of God…against the spiritual forces of evil” (Ephesians 6:11–12, ESV). These passages affirm that the spiritual battle is real, and we are not wrestling against mere flesh and blood. But while we must not dismiss the existence of the demonic, neither should we obsess over it. Balance is key.

Luke 8 gives us a vivid example of demonic possession. A man possessed by many demons lived among the tombs, naked and out of control. His torment was evident; the demons dehumanized and marginalized him, making him repulsive and frightening to others. When Jesus arrived, this man’s transformation demonstrated the power of Christ. The demons recognized Jesus as “Son of the Most High God” (Luke 8:28, ESV) and obeyed His command to leave the man, entering a herd of pigs that subsequently drowned. This account highlights two truths: the destructive power of the demonic and the supreme authority of Christ.

Some may try to explain this possession as a psychiatric condition. While mental health is a genuine concern, Scripture consistently portrays cases like this as spiritual battles. Hollywood’s exaggerated depictions can distort our understanding, but real spiritual warfare often manifests more subtly. The devil’s aim is to deceive and lead us into sin. As 1 Peter 5:8 warns, “Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (ESV). Therefore, we must stay vigilant and rely on God’s strength.

Ultimately, Jesus’ authority over all things, including the demonic, offers hope. When the man was freed, his response was to proclaim how much God had done for him. This should be our response too. By submitting to God and resisting the devil, we draw near to Christ, who reigns in power and righteousness (James 4:7–8; Psalm 96:9–10). Let this truth ground us in faith, knowing that Jesus is Lord over all.

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Marveling at God’s Word

Summary of my sermon, based on Luke 8:22-25. Preached at Greenhills Christian Fellowship Toronto on August 18, 2024.

My first typhoon in Japan, Typhoon Talim, was unforgettable. A Category 4 storm with winds reaching 220 km/h, it hit shortly after I began my term as a missionary in September 2017. Preparing for it meant stocking up on supplies, closing my storm shutters, and canceling plans. When it finally arrived, I even stepped outside briefly to capture a video for Instagram. By the next day, only broken branches remained as evidence of the storm. Sheltered in a sturdy building in a country prepared for natural disasters, I wasn’t afraid.

This memory pales in comparison to the storm Jesus and His disciples faced in Luke 8:22-25. As they crossed the Sea of Galilee, a violent windstorm arose, threatening their small boat. The Sea of Galilee’s geography makes it prone to sudden, ferocious storms. Warm air rising from the water collides with cool air rushing down from surrounding hills, creating powerful winds that churn up waves as high as three meters. Even experienced fishermen like the disciples panicked.

While the disciples frantically bailed water, Jesus slept. In their terror, they woke Him, crying, “Master, Master, we are perishing!” (Luke 8:24, ESV). Jesus rebuked the wind and waves, and the storm immediately ceased. Then He turned to the disciples and asked, “Where is your faith?” (Luke 8:25, ESV). Despite witnessing His miracles and authority, their faith faltered in the face of danger.

How often do we do the same? It’s easy to trust God when life is calm, but when storms hit—whether financial struggles, health crises, or personal losses—fear takes over. Yet Scripture reminds us of God’s constant presence. Joshua told the Israelites, “Be strong and courageous. Do not be frightened…for the Lord your God is with you wherever you go” (Joshua 1:9, ESV). Like the disciples, we need reminders to trust God, especially during trials.

Faith is like a muscle; it grows through exercise. Jesus encourages even the smallest faith, saying, “If you have faith like a grain of mustard seed…nothing will be impossible for you” (Matthew 17:20, ESV). Small, consistent steps make a difference. Daily habits like reading the Bible and praying strengthen our trust in God. Fellowship with other believers helps us bear each other’s burdens (Galatians 6:2, ESV) and grow in community. Spiritual disciplines like fasting, memorizing Scripture, and deeper Bible study can further mature our faith.

After Jesus calmed the storm, the disciples marveled, asking, “Who then is this, that he commands even winds and water, and they obey him?” (Luke 8:25, ESV). Psalm 135:6-7 answers, declaring that God commands the winds and rain. As we face life’s storms, we can trust that the same Jesus who calmed the sea is sovereign over our struggles. Our faith, though small, becomes unshakable when placed in Him.

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Hearing and Doing

Summary of my sermon, based on Luke 8:16-21. Preached at Greenhills Christian Fellowship Toronto on August 11, 2024.

Last week, we explored the parable in Luke 8:1-15, where Jesus illustrated how different hearts receive the Gospel. Some hearts are hardened, rejecting the Word outright. Others are shallow, welcoming the message initially but quickly falling away when challenges arise. There are also hearts divided by the distractions of life, which choke out the Word. But then there are those with good soil—honest and receptive hearts where the Gospel takes root and bears fruit.

In today’s passage, Luke 8:16-21, Jesus emphasizes the necessity of responding to the Gospel through action. He begins with a parable about a lamp and then follows with an object lesson involving His own family. These teachings underscore the importance of not just hearing the Word but also living it out.

Jesus opens this section with a familiar image: “No one after lighting a lamp covers it with a jar or puts it under a bed, but puts it on a stand, so that those who enter may see the light” (Luke 8:16, ESV). The idea is simple—light is meant to be seen. But what exactly is this “lamp”?

One common interpretation is that we, as believers, are the lamp. This aligns with Jesus’ words in Matthew 5:14-16, where He calls us “the light of the world” and urges us to let our light shine before others. As Christians, we are called to reflect the light of the Gospel in a dark world. Yet, if we’re honest, there are times when we’re tempted to hide our light, either out of fear or distraction. The temptation to retreat into safe, Christian enclaves is strong, but Jesus reminds us that our light is meant to shine in the darkness.

Another interpretation, which ties more closely to the context of Luke 8, is that the “lamp” represents the Gospel itself. In this view, Jesus’ teaching—the light—illuminates the path to God. The Gospel reveals truth and exposes sin, just as light dispels darkness. This interpretation finds support in passages like 2 Peter 1:19 and 2 Corinthians 4:5-6, where the Word of God is likened to a lamp shining in a dark place, bringing the knowledge of God’s glory.

Both interpretations are complementary. Whether we see ourselves as the light or the Gospel as the light, the point remains the same: the light of Christ must not be hidden. We must allow the Gospel to shine through us, illuminating the world around us.

Jesus continues, “For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light” (Luke 8:17, ESV). The light of God’s Word reveals what is hidden, exposing the truth about our lives and the world. This happens both now, as the Gospel transforms lives, and ultimately at the final judgment, when everything will be laid bare.

The Gospel, by its very nature, challenges the status quo. It shines a light on the sin and brokenness of the world, offering hope and salvation to those who will receive it. But for those who reject it, the same light becomes a source of judgment.

Jesus warns us to “Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away” (Luke 8:18, ESV). How we respond to the Word of God is crucial. Those who embrace it will receive even more spiritual blessings, while those who ignore it will lose even what little they have.

This echoes the call in 1 John 2:15-17 not to love the world but to do the will of God, which leads to eternal life. The challenge is clear: we must not only hear the Word but also respond by living it out in our daily lives.

Finally, Jesus illustrates this point with an object lesson involving His own family. When told that His mother and brothers were seeking Him, Jesus responded, “My mother and my brothers are those who hear the word of God and do it” (Luke 8:21, ESV). Here, Jesus redefines family not by biological ties but by obedience to God’s Word. Those who hear and do the Word are included in the family of God.

This is a profound assurance. As members of God’s family, we have nothing to fear. Romans 8:38-39 reminds us that nothing can separate us from the love of God in Christ Jesus. As His children, we enjoy intimacy with God, approaching His throne of grace with confidence.

In conclusion, the light of the Gospel is meant to shine brightly in our lives and through our actions. We are called to respond to God’s Word with obedience, becoming part of His family and experiencing the blessings that come with it.

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Having Ears to Hear

Summary of my sermon, based on Luke 8:1-15. Preached at Greenhills Christian Fellowship Toronto on August 4, 2024.

I recently came across an intriguing HBO documentary titled “Koran By Heart,” which delves into an international competition held annually in Cairo. This competition is not just about reciting the Koran but singing it. For those who have lived in Muslim-majority countries, you might be familiar with this concept, akin to the Islamic call to prayer that begins with “Allahu Akbar.” This form of worship isn’t entirely foreign to Christians. If you grew up Roman Catholic, you might recall the responsorial psalm, where a cantor sings lines from the psalm of the day, and the congregation responds in song. During my time as a chapel organist at seminary, one of my duties was to accompany the responsorial psalm, much like the contestants in this competition who memorize the entire Quran and sing it without prepared music, adhering to the complex “Rules of Tajweed.”

The Quran, written in Arabic, is about 80,000 words long, roughly the same length as the four Gospels combined. It’s divided into chapters called Suras and verses known as Ayahs. Contestants receive a prompt, perhaps part of an Ayah, and must continue reciting the rest of the Sura from memory. They must improvise the melody on the spot while following precise rules governing rhythm, pronunciation, and even where syllables should originate within the mouth. This daunting task is performed before a panel of experts who score their performance.

The documentary follows three young contestants: nine-year-old Djamil from Senegal, seventeen-year-old Rifdha from the Maldives, and ten-year-old Nabiollah from Tajikistan. Each comes from a Muslim-majority country but none from an Arabic-speaking nation. Remarkably, these children have memorized their religion’s holy book without understanding the language it’s written in. Nabiollah received much attention for his beautiful voice during the preliminary round, while Rifdha achieved the highest mark, ultimately securing second place in the final competition, with Nabiollah taking third. Unfortunately, Djamil recited the wrong Sura due to a prompt that appears multiple times in the Quran.

This scenario, both amazing and tragic, mirrors something within Christianity. It’s possible to engage deeply with the scriptures—attending church regularly, even memorizing passages—without truly understanding or living out their message. This is the heart of our passage today.

In Luke 8, Jesus shares the parable of the sower, which we read together earlier. On the surface, it might be challenging to grasp the parable’s meaning without further explanation. Some seasoned churchgoers might intuit that the parable is about how people respond to God’s Word, particularly the preaching of the Gospel. But before explaining the parable, Jesus delivers a difficult teaching about why He uses parables in the first place.

In Luke 8:9-10, Jesus explains, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.'” This teaching is challenging because it implies that, for some, the words of life will be hidden as a form of judgment on their unbelief. John MacArthur sheds light on this, stating, “A judgment falls at this point on Israel, the major turning point. Those who would not believe could not.” The parable without explanation is like a riddle, meaningless without the one who gave it.

Reflecting on the last few sermons from the Gospel of Luke, it becomes evident why this judgment befalls some Israelites, particularly the religious leaders like the Pharisees. They were not genuinely interested in God’s truth, as evidenced by their criticism of both John the Baptist and Jesus. Despite their differences, they found reasons to reject both, demonstrating that no amount of evidence or teaching would satisfy them. As a result, God gives them what they want—a skewed understanding that aligns with their desires rather than the truth.

In my own life, I recall a trip to the Philippines with my family during university. Unfamiliar with the local cuisine, I asked to try a particular barbecue dish. My cousins, with a smirk, ordered it for me. After tasting it, I learned it was “isaw”—barbecued chicken intestines. When I got upset, my cousin responded, “Ginusto mo yan”—”You wanted it!” This phrase encapsulates Jesus’ message in Luke 8:9-10. The Pharisees wanted to control God’s truth, so God allowed them to interpret it as they wished, even if it led to their spiritual downfall.

Jesus then explains the parable of the sower, illustrating how people hear the Gospel. In Luke 8:11-15, He describes four types of hearers: those on the path where the devil quickly snatches the word away, those on rocky ground who believe for a time but fall away during trials, those among thorns who are choked by life’s worries and riches, and finally, those on good soil who hear the word, hold it fast, and bear fruit with patience.

This parable reminds us that not everyone who hears the Word of God will come to saving faith. The crowds that gathered around Jesus, like those filling churches today, are not necessarily a sign of spiritual success. Some churches draw large crowds with a shallow, prosperity-driven message, but even in faithful churches, not everyone who hears the Gospel will respond with true, lasting faith. Our role is to sow the seed faithfully, trusting that God will give the growth.

As Paul reminds us in 1 Corinthians 3:6-7, “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth.”

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Forgiving Sins

Summary of my sermon, based on Luke 7:36-50. Preached at Greenhills Christian Fellowship Toronto on July 28, 2024.

In Galilee, Jesus was making quite a name for Himself. His miracles were the talk of the town, with people even witnessing Him raise the dead. Yet, His teachings were far from ordinary, challenging the status quo and drawing the attention of Jewish leaders. One such leader, a Pharisee named Simon, invited Jesus to dine with him. While the reasons for this invitation are unclear, it’s likely Simon felt pressured by Jesus’ growing popularity among the common people.

As Luke 7:36 tells us, “One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at table.” Meals in ancient times were often public affairs, especially for prominent figures like Simon. The guests would recline at the table, their feet away from the food, while others from the town could gather nearby to listen in. This context sets the stage for a dramatic encounter that would unfold during this meal.

Luke 7:37–38 describes the scene: “And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.”

The shock in the room was palpable. The phrase “And behold!” captures the surprise and scandal of the moment. This woman, known in the town as a sinner—likely a prostitute—had entered a Pharisee’s house uninvited. Her presence alone was scandalous, but her actions were even more shocking. She was weeping uncontrollably, wetting Jesus’ feet with her tears, wiping them with her hair, and then anointing His feet with expensive ointment.

This behavior was not just unexpected; it was a bold display of devotion. What this woman did stood in stark contrast to Simon’s lack of hospitality. As we see later in the passage, Simon had neglected the basic courtesies that were due to any guest, let alone a respected teacher like Jesus.

Jesus highlights Simon’s shortcomings in Luke 7:44–46: “Then turning toward the woman he said to Simon, ‘Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment.’”

The cultural significance of these actions cannot be overstated. Washing a guest’s feet, offering a kiss of greeting, and anointing with oil were acts of respect and honor. Simon’s failure to provide these gestures suggests either a lack of respect or a deliberate slight against Jesus. On the other hand, the sinful woman’s actions demonstrated a deep reverence and love for Jesus, despite her social status.

As the scene unfolds, Simon silently judges both the woman and Jesus. In Luke 7:39, we read, “Now when the Pharisee who had invited him saw this, he said to himself, ‘If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.’” Simon’s reaction reveals his arrogance and self-righteousness. He believes that if Jesus were truly a prophet, He would not allow such a sinful woman to touch Him.

But Jesus, aware of Simon’s thoughts, responds with a parable in Luke 7:41-42: “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debt of both. Now which of them will love him more?” Simon reluctantly answers, “The one, I suppose, for whom he canceled the larger debt” (Luke 7:43).

Jesus uses this parable to highlight the difference between Simon and the woman. While both are sinners, the woman recognizes the depth of her sin and responds with overwhelming love and gratitude. Simon, on the other hand, fails to see his own need for forgiveness.

Jesus’ final words to the woman are profound: “Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little” (Luke 7:47). Jesus then assures her, “Your faith has saved you; go in peace” (Luke 7:50).

This passage challenges us to reflect on our own hearts. Are we like Simon, quick to judge others while blind to our own sin? Or are we like the woman, aware of our need for forgiveness and overwhelmed by the grace of God? Romans 3:23–24 reminds us, “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.”

May we respond to God’s grace with humility and love, recognizing that we all stand in need of His mercy.