Category: Sermon on the Plain

Posted on

The Centurion’s Servant

Summary of my sermon, based on Luke 7:1-10. Preached at Greenhills Christian Fellowship Toronto on May 19, 2024.

In a recent incident from Rochester, New York, a District Attorney named Sandra Doorley found herself in the spotlight for all the wrong reasons. While driving 55 miles per hour in a 35-mile zone, Doorley was pulled over by a police officer. However, instead of stopping, she continued driving until she reached her home, where the officer confronted her. Doorley, known for her role as a government lawyer prosecuting crimes, refused to comply with the officer’s orders. The situation escalated when she called the town’s police chief, further complicating matters.

This incident quickly sparked controversy, with local and state officials expressing concern over Doorley’s behavior. Her actions were widely criticized as a potential abuse of authority, a stark reminder of how power can sometimes lead to a sense of entitlement. In moments like these, one might ask, “Do you know who I am?” This question, often associated with those in positions of power, serves as a fitting backdrop for the scripture passage we’ll explore today.

As we delve into the Gospel of Luke, we begin a new sermon series here at GCF Toronto, focusing on the concept of the “Upside Down Kingdom.” Previously, we examined Jesus’ Sermon on the Plain, where He taught about living and acting as His disciples. In this sermon, Jesus flipped the world’s expectations upside down: the poor are blessed, enemies are to be loved, and when struck, we are to turn the other cheek. These teachings introduced us to the idea of the “Upside Down Kingdom,” where conventional wisdom is turned on its head.

Today, we see this principle in action as Jesus interacts with those who would typically be considered outsiders. Our story begins with an unusual outsider—a Roman Centurion.

Luke 7:1–2 introduces us to this Centurion: “After he had finished all his sayings in the hearing of the people, he entered Capernaum. Now a centurion had a servant who was sick and at the point of death, who was highly valued by him.” The Centurion, a Roman officer in charge of about 100 soldiers, was a figure of authority and power. In our modern context, this might seem insignificant, but in the ancient world, his position was one of considerable influence.

At the peak of the Roman Empire, the army was dispersed across vast territories, and officers like the Centurion had not only military command but also administrative authority over the areas they were stationed. This Centurion, stationed in Capernaum, had developed a strong relationship with the Jewish elders in the region, which becomes evident in their plea to Jesus.

Luke 7:3–5 tells us, “When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, ‘He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.'” The fact that these Jewish elders advocated for a Roman officer, despite their general resentment toward the Romans, speaks volumes about the Centurion’s character.

But even more telling is the Centurion’s attitude toward his dying servant. In Luke 7:2–3, we learn that the Centurion’s servant, better understood as his slave (δοῦλος in Greek), was highly valued by him. The term “valued” here is translated from ἔντιμος, meaning highly regarded, honored, or respected. This wasn’t just any slave; this was someone the Centurion deeply cared for, enough to seek out Jesus for healing.

The Centurion’s desperation reminds me of the story of Andy Kaufman, a comedian who, after being diagnosed with lung cancer, sought out various treatments in vain. His desperation led him to the Philippines, where he sought a fake “psychic surgeon” in a last-ditch effort to be cured. This desperate search for healing mirrors the Centurion’s own situation. However, unlike Kaufman, the Centurion sought out someone real—Jesus, who has the power over life and death.

As Jesus approaches the Centurion’s home, something remarkable happens. In Luke 7:6–7, we read, “And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, ‘Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed.'” The Centurion, despite his authority, recognizes his unworthiness before Jesus. He understands that Jesus doesn’t even need to be physically present to heal his servant.

In Luke 7:8, the Centurion explains, “For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” The Centurion’s understanding of authority allows him to grasp something that even Jesus’ closest followers had not yet fully understood—Jesus’ authority transcends physical presence.

Jesus is so impressed by the Centurion’s faith that He declares in Luke 7:9, “I tell you, not even in Israel have I found such faith.” The Centurion, a Gentile and Roman officer, demonstrates a faith that surpasses even that of the people of Israel.

This Centurion knew who he truly was in the presence of Jesus, and this recognition led him to a profound faith. In contrast to the earlier story of Sandra Doorley, who relied on her position of power, the Centurion humbled himself before the true authority of Christ.

As we reflect on this passage, let us remember who we are in Christ. As 2 Corinthians 5:17 reminds us, “Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.” In Christ, we find our true identity, one that is not based on our own authority or accomplishments, but on His grace and power.

Posted on

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.

Posted on

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.

Posted on

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.

Posted on

Come to Jesus

Summary of my sermon, based on Luke 6:17-19. Preached at Greenhills Christian Fellowship Toronto on February 25, 2024.

In December 2013, a young Public Relations executive named Justine Sacco made a decision that would drastically alter the course of her life. As she prepared to board a plane to South Africa, she sent out a tweet to her 170 followers: “Going to Africa. Hope I don’t get AIDS. Just kidding. I’m white!”

Despite her relatively small following, Justine’s tweet quickly spread worldwide, igniting a firestorm of criticism. The backlash was swift and severe, with people across the globe expressing their outrage. One person lamented, “How did @JustineSacco get a PR job?! Her level of racist ignorance belongs on Fox News. #AIDS can affect anyone!” Another tweeted, “All I want for Christmas is to see @JustineSacco’s face when her plane lands and she checks her inbox/voicemail.”

The public shaming that followed was relentless. While Justine was on a 12-hour flight from London to Cape Town, unaware of the storm brewing on the internet, the hashtag #HasJustineLanded began to trend on Twitter as people eagerly awaited her reaction upon landing. When she finally touched down and saw the damage, she deleted the tweet and closed her account. But the damage was done. Branded as a racist and fired from her job, Justine’s life was effectively ruined.

In an attempt to move forward, Justine traveled to Ethiopia to volunteer for an NGO working to reduce maternal mortality rates. However, even this effort was met with scorn. The journalist who had initially amplified her tweet found out about her volunteer work and shared it with the world, writing, “Sacco, apparently spent the last month hiding in Ethiopia after infuriating our species with an idiotic AIDS joke…”

In February 2015, Jon Ronson published an article about Justine in the New York Times Magazine. In it, she tried to explain herself: “To me it was so insane of a comment for anyone to make, I thought there was no way that anyone could possibly think it was literal.” Ronson attempted to redeem Justine, suggesting that her tweet might have been a reflexive critique of white privilege rather than a literal statement. But this did little to rehabilitate her image. A quick Google search of her name still brings up the infamous tweet, a testament to the permanence of her public shaming.

Justine’s story is just one of many instances of lives being ruined through public shaming by the internet mob. Some might be tempted to connect this with the lack of grace and mercy within certain cultural movements, particularly since many people are “cancelled” for comments or actions related to sensitive topics like race, gender, and sexuality. However, the desire to destroy someone’s life for a public blunder is not new. It is a universal phenomenon that has existed long before the advent of social media.

Jon Ronson, in his article about Justine, compared the online mobs to public shamings in New England from as far back as the 18th and 19th centuries. The truth is, the lack of grace and mercy is ingrained in the fallen human condition—it is the result of sin. As Christians, we are called to a higher standard. In a world that lacks grace and mercy, we must call on people to “Come to Jesus.”

The Gospel of Luke, which we will be exploring in a new series of sermons, provides a powerful reminder of the grace and mercy that Jesus offers to all. Unlike the other Gospels, Luke was written by someone who was not an eyewitness to Jesus’s life. Luke was a physician and a companion of Paul, who compiled stories from eyewitnesses to create his account of Jesus’s life. Luke’s Gospel is unique in that it was written for Gentile converts to Christianity, addressing the inclusion of Gentiles in God’s plan of salvation and the hostility with which first-century Jews viewed Jesus and the early Christians.

One of the most significant sections of Luke’s Gospel is the Sermon on the Plain, found in Luke 6:17-19: “And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon, who came to hear him and to be healed of their diseases. And those who were troubled with unclean spirits were cured. And all the crowd sought to touch him, for power came out from him and healed them all.”

This passage highlights two key aspects of Jesus’s ministry. First, it shows that Jesus’s invitation is for everyone, regardless of ethnicity or circumstance. The mention of people from Tyre and Sidon—Roman cities—demonstrates that the Gospel is for all, not just the Jewish people. As Paul writes in Romans 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”

Second, this passage illustrates the healing and rest that Jesus offers. Those who were troubled with unclean spirits were cured, and the entire crowd sought to touch Jesus because they knew that power came out from him and healed them all. This echoes Jesus’s words in Matthew 11:28-30: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.”

In a world that is quick to condemn and slow to forgive, let us remember the grace and mercy that Jesus extends to all. Let us be quick to offer that same grace and mercy to others, pointing them to the One who offers healing, rest, and salvation.