Category: Books of the Bible

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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.

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Overcoming Doubt

Summary of my sermon, based on Luke 7:18-35. Preached at Greenhills Christian Fellowship Toronto on July 14, 2024.

Joshua Harris’s journey is a cautionary tale that many in the Christian community are familiar with. Once a leading figure in the purity movement, Harris became a pastor and authored books that shaped a generation’s views on relationships. But his life took unexpected turns. In 2018, Harris apologized for his earlier teachings, divorced his wife in 2019, and declared he no longer considered himself a Christian. Reflecting on his journey, Harris shared on Instagram, “I used to have all the answers—chapter and verse. Now I’m happily uncertain and enjoying the wonder and mystery of life.”

This shift reveals an underlying issue: the danger of certainty without room for doubt. Harris’s story serves as a backdrop to the main topic of our discussion today—how doubt can play a role in our faith journey.

As we journey through the Gospel of Luke, we’ve seen Jesus preach the “Upside Down Kingdom,” where the poor are blessed, enemies are loved, and cheeks are turned instead of retaliating. This kingdom, as preached in the Sermon on the Plain, turns conventional wisdom on its head. Now, as we move into Luke chapter 7, Jesus demonstrates this kingdom’s principles through his interactions with people who were often seen as outsiders.

One of these encounters is with a Roman centurion who sought healing for his servant (Luke 7:1-10). Then, Jesus raises a widow’s son from the dead, causing a stir throughout the region (Luke 7:11-17). Word of these miracles even reaches John the Baptist, leading to a moment of doubt that is the focus of our passage today.

Luke 7:18-20 tells us, “The disciples of John reported all these things to him. And John, calling two of his disciples to him, sent them to the Lord, saying, ‘Are you the one who is to come, or shall we look for another?’”

At first glance, this question might seem like a simple request for confirmation. But it reveals a deeper struggle within John—a doubt about Jesus’ identity as the Messiah.

To understand this doubt, we need to consider John’s life. From birth, John was set apart for a special mission. An angel had told his father, Zechariah, that John would “be great before the Lord… and he will turn many of the children of Israel to the Lord their God” (Luke 1:14-16). John embraced this mission, calling people to repentance and baptizing them in preparation for the Messiah’s arrival.

When Jesus finally appeared, John recognized him as the one he had been waiting for. But after boldly confronting Herod Antipas about his immoral behavior, John found himself in prison. Meanwhile, Jesus, the Messiah John had proclaimed, seemed to be allowing evil to persist, and John remained in jail. This wasn’t the messianic overthrow of evil John had expected. Doubt crept in, leading him to ask, “Shall we look for another?”

Many of us have experienced similar moments of doubt. We look at the world around us and see evil flourishing, or we face personal tragedies that shake our faith. Doubt is often met with shame, either self-imposed or from others. But the Bible shows us that God allows room for doubt. Sarah doubted when God promised her a child in her old age (Genesis 18:12). Moses doubted his ability to lead Israel out of Egypt (Exodus 4:10). Even Elijah, after a great victory, doubted when Jezebel threatened his life (1 Kings 19:3-4).

In the New Testament, we see that Jesus’ own family thought he was out of his mind, his disciples abandoned him, Peter denied him, and Thomas refused to believe in the resurrection without physical proof. Doubt is a natural part of the faith journey, and it’s something that even the most faithful figures in the Bible have experienced.

Jesus doesn’t rebuke John for his doubts. Instead, he responds in a way that reassures him. Luke 7:21-23 records, “In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight.” Then Jesus tells John’s disciples, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me.”

Jesus reminds John of the prophecies from Isaiah, showing him that the Messiah’s work is being fulfilled. This is a powerful validation of who Jesus is and an encouragement for John to hold on to his faith.

In our moments of doubt, we should remember that we are in good company. Like John the Baptist, our doubts do not disqualify us from God’s love or from being used by Him. Instead, we are invited to bring our doubts to Jesus, who reassures us with His actions and His words.

As we navigate the Upside Down Kingdom, may we hold fast to our faith, even in the face of uncertainty, and trust that God is at work, even when we can’t see it.

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Renewal & Discernment

Summary of my sermon, based on Romans 12:2. Preached at Greenhills Christian Fellowship Toronto (Family Camp) on July 7, 2024.

This morning, our focus is on Romans 12:2, a verse that challenges us with a powerful command: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:2, ESV). The theme of “Renewal” is not just for today but for the entire year at GCF Toronto. Yesterday, Pastor Ed spoke on the transformation of our minds and how this leads to a distinct Christian community. He emphasized the importance of the Fruit of the Spirit—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—as markers of this distinction.

Today, I want to back up a little and focus on the beginning of verse 2: “Do not be conformed to this world.” This phrase directs us to what we, as believers, should be distinct from. But what does it mean to “not be conformed to this world”?

To answer this, let’s consider the concept of the “Zeitgeist,” a term rooted in 18th-century German philosophy. The word “Zeitgeist” is defined as “the defining spirit or mood of a particular period of history as shown by the ideas and beliefs of the time.” It is the prevailing attitude that shapes how most people in society think, act, and believe at a given moment.

Now, if the Zeitgeist is what motivates the world, it is precisely what should not motivate us as followers of Christ. The Apostle John warns us in 1 John 2:15-17: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.”

This passage serves as a biblical definition of the Zeitgeist—the desires of the flesh, the desires of the eyes, and the pride of life. These worldly motivations stand in stark contrast to what comes from the Father and are fleeting, destined to pass away with this world.

So, what is the Zeitgeist of our time? What is it that we should not love? The answer may surprise you—it’s individualism. While you might have expected me to point to hot-button issues like abortion, medical aid in dying, or gender and sexuality, the truth is that these issues are manifestations of a deeper, underlying sin: individualism.

Individualism is self-idolatry, the love of self above all else. It is the driving force behind many of the societal issues we face today. For example, the argument for abortion often hinges on the idea that a woman has the right to choose what happens to her body, prioritizing individual choice over the sanctity of life. Similarly, medical aid in dying is framed as an individual’s right to choose the time and manner of their death, often at the expense of valuing life itself. The debates around gender and sexuality frequently center on the belief that one’s personal identity and choices should be upheld above any external moral standard.

A telling example of this mindset is a debate I recently watched on YouTube. A self-identified Christian argued that personal experience with God trumps Scripture, even going so far as to accuse another believer of idolatry for quoting the Bible. This individual elevated personal belief above the Word of God, illustrating the essence of individualism—placing self above all else.

The Apostle Paul foresaw this in 2 Timothy 3:2: “For people will be lovers of self.” This love of self is at the heart of individualism and is a primary motivator behind the issues we face today.

However, individualism doesn’t just influence these societal debates; it can also creep into our own lives in subtle ways. We must guard against allowing our responses to these issues to become idolatrous, driven by pride or self-righteousness rather than humility and love for God.

Paul’s command in Romans 12:2 to “not be conformed to this world” is a call to reject the Zeitgeist of individualism and instead be transformed by the renewal of our minds. This transformation enables us to discern God’s will, which is “good and acceptable and perfect.”

When it comes to discerning God’s will in our personal lives, especially in major decisions like choosing a spouse or a career, we often overcomplicate things. We might wish for a clear, supernatural sign like the one my friend Tyler experienced when he dreamed God told him he would marry Michelle. But discerning God’s will usually involves using the wisdom, desires, and boundaries He has already given us.

For example, in choosing a spouse, God has provided clear guidelines such as 2 Corinthians 6:14: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” This verse warns us against marrying someone who does not share our faith, emphasizing the importance of spiritual compatibility.

Similarly, in choosing a career, we are to use our God-given talents and passions while adhering to biblical principles like 1 Corinthians 10:31: “So, whether you eat or drink, or whatever you do, do all to the glory of God.” Whatever path we choose, it should ultimately bring glory to God.

In conclusion, the call to “not be conformed to this world” is a call to reject individualism and embrace a life transformed by the renewal of our minds. This transformation allows us to discern and follow God’s will, leading lives that are distinct from the world and aligned with what is good, acceptable, and perfect in His sight.