Category: Sermons

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The Visitors of Jesus

Summary of my sermon, based on Matthew 2:1-12. Preached at Greenhills Christian Fellowship Toronto on December 15, 2024.

Last week, I had a conversation with a friend of mine who lives in Tokyo but is originally from Vietnam. He was curious about the idea of a pardon, particularly in light of recent news about Joe Biden pardoning his son, Hunter Biden. He asked me if something similar could happen in Canada. I wasn’t sure, so I looked it up and found out that yes, the Governor General can grant pardons in Canada. But rather than getting into the complexities of it, I simply told him, “The King can.”

That really confused him! He wasn’t aware that Canada has a King. So, I explained that King Charles is also the King of Canada, but his role is largely ceremonial. Even when the Governor General grants a pardon, it is merely a rubber stamp on decisions already made by the government. Unlike in the United States, where a presidential pardon is fully within the president’s power, the Canadian monarchy has no real political authority.

This conversation reminded me of how different the world is today compared to most of human history. Kings used to have real power. In Matthew 2, we see a contrast between different kings that teaches us how we should respond to Jesus.

The first king in our passage is Herod the Great. He was king of Judea but not from the line of David. Instead, he was appointed by the Romans, who were the actual rulers. Though he held the title of king, he was a vassal—his power only existed as long as he remained loyal to Rome. When the wise men came searching for “he who has been born king of the Jews” (Matthew 2:2), Herod was troubled, along with the ruling elites of Jerusalem. They knew the prophecy about the Messiah, but instead of rejoicing, they feared the coming of the true King.

The second group in our passage is the wise men, often mistakenly called kings because of the Christmas carol, “We Three Kings.” The Bible never says they were kings, nor does it say there were only three of them—just that they brought three gifts: gold, frankincense, and myrrh. These wise men were likely astrologers from Persia who had studied the Hebrew Scriptures, possibly influenced by Jews who had lived there since the Babylonian captivity. When they saw the star, they understood it as a sign that the promised King had come. Unlike Herod and the Jewish leaders, they sought Jesus to worship Him.

Matthew 2:10-11 tells us their response: “When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.”

These wise men, who served the powerful kings of Persia, bowed before a baby in a manger. They were the first Gentiles to do what Paul describes in Philippians 2:10-11: “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord.”

So, the question remains—how will you respond to Jesus? Will you reject Him like Herod and the Jewish leaders, or will you seek Him, worship Him, and offer your life to Him like the wise men?

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The Birth of Jesus

Summary of my sermon, based on Matthew 1:18-25. Preached at Greenhills Christian Fellowship Toronto on Deember 8, 2024.

Scandal. That’s the word that best describes the situation in Matthew 1:18–19.

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.” (Matthew 1:18-19, ESV)

To understand the full weight of this moment, we need to grasp what betrothal meant in the first century. Today, we think of engagement as a promise to marry, but it’s not legally binding. If a couple breaks off an engagement, there’s no legal action required. But in Joseph and Mary’s time, betrothal was much more serious. Families arranged marriages, often when the bride and groom were young. Once betrothed, they were legally bound as husband and wife, even before living together. To break a betrothal, one had to go through a formal divorce.

And this is why Joseph, upon discovering Mary was pregnant, resolved to divorce her. Legally, it was the only way to handle what appeared to be unfaithfulness. In that culture, Mary’s situation wasn’t just embarrassing—it was devastating. A woman found guilty of adultery could be ostracized, rejected, or worse. Even today, pregnancy outside of marriage can be a scandal in certain communities. I remember growing up in a church where “Family Meetings” were called to address situations of church discipline. Though meant for restoration, let’s be honest—some people were just there for the gossip.

Joseph, however, was different. He was both just and gracious. Justice required him to act—he could not simply overlook what seemed like unfaithfulness. Yet he chose to divorce Mary quietly, sparing her from public humiliation. Most of us, when wronged, demand justice. But when we are the ones in the wrong, we beg for mercy. Joseph displayed both justice and grace, reflecting the very character of God.

Romans 3:23 tells us, “for all have sinned and fall short of the glory of God,” and Romans 6:23 follows with, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” God is just—sin must be punished. But He is also gracious—through Jesus, He provides salvation. Joseph’s response mirrors God’s own justice and mercy.

But then, the revelation came.

“An angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’” (Matthew 1:20-21, ESV)

This was no ordinary pregnancy. This was the Incarnation—God becoming man. A mystery beyond human understanding. Joseph obeyed immediately, taking Mary as his wife and naming the child Jesus. Just as Joseph responded to God’s revelation, we, too, must obey God’s Word, for it is His revelation to us.

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The Genealogy of Jesus

Summary of my sermon, based on Matthew 1:1-17. Preached at Greenhills Christian Fellowship Toronto on December 1, 2024.

If you’ve never heard the song “Matthew’s Begats” by Andrew Peterson, I highly recommend checking it out. It’s a fun and catchy way to hear the genealogy of Jesus from Matthew 1. I first learned it as a teenager when my youth group performed it in a Christmas cantata, so hearing it now brings back some great memories.

Now, if you compare the song lyrics to the text in Matthew 1:1-17, you might notice a few name variations. For example:

  • Aram (KJV, Greek) = Ram (ESV, NIV, NKJV)
  • Asa (KJV, NKJV, NIV) = Asaph (ESV, Greek)
  • Amon (KJV, NKJV, NIV) = Amos (ESV, Greek)
  • Jehoiachin = Jeconiah (all versions)

These aren’t contradictions, just alternate spellings. But one interesting change in the song is how it refers to Josiah “grandfathering” Jehoiachin, whereas Matthew 1:11 states Josiah was Jehoiachin’s father. The Old Testament timeline confirms that Jehoiachin was actually the son of Jehoiakim (2 Kings 24:6), meaning Matthew skips a generation. This isn’t a mistake—Matthew arranges the genealogy in a structured way, emphasizing Jesus’ place in Jewish history.

Matthew 1:17 explains this:

“So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.” (ESV)

Matthew isn’t giving a complete genealogy; he’s structuring it to highlight the significance of Jesus’ birth. That’s why many scholars call Matthew “the Gospel for the Jews.”

Each Gospel emphasizes a different aspect of Jesus:

  • Matthew: The Son of David
  • Mark: The Son of Man
  • Luke: The Son of Adam
  • John: The Son of God

Matthew was writing to a Jewish audience, familiar with the Old Testament. He quotes it 54 times—more than any other Gospel. He references Jewish customs without explanation, assuming his readers understand things like fasting, ritual washing, and temple tax. More than any other Gospel, Matthew presents Jesus as the Messiah who fulfills Old Testament prophecies. That’s why he records Jesus saying:

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17, ESV)

But here’s the amazing thing—the genealogy of Jesus isn’t just about Jewish history. It also highlights God’s plan to save the whole world.

Consider the five women mentioned: Tamar, Rahab, Ruth, Bathsheba (Uriah’s wife), and Mary. Two of them—Rahab and Ruth—were Gentiles. Bathsheba was married to a Hittite, and all five of these women were associated with scandal in some way.

  • Tamar disguised herself as a prostitute and tricked her father-in-law into sleeping with her (Genesis 38).
  • Rahab was a Canaanite prostitute who helped Israel’s spies in Jericho (Joshua 2).
  • Ruth approached Boaz in a way that, while culturally acceptable, could be seen as scandalous (Ruth 3).
  • Bathsheba committed adultery with King David, leading to devastating consequences (2 Samuel 11).
  • Mary was pregnant before her marriage to Joseph, which would have been scandalous to those who didn’t understand her divine calling (Matthew 1:18-19).

And it’s not just these women—many of the men in Jesus’ lineage were deeply flawed. King David was a man after God’s own heart, but he was also guilty of adultery and murder. Ahaz sacrificed his own son to idols (2 Kings 16:3). Manasseh led Israel into idolatry and child sacrifice (2 Kings 21:6).

Why does this matter? Because Jesus didn’t come from a perfect lineage—He came to save sinners. Paul writes:

“The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.” (1 Timothy 1:15, ESV)

We aren’t saved by our own goodness but by grace:

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” (Ephesians 2:8-9, ESV)

And just as Jesus came to save the lost, we are called to share this message with the world:

“Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:19-20, ESV)

Jesus’ genealogy is more than a list of names. It’s a testament to God’s grace. No matter our past, Jesus welcomes us into His family.

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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.