Tag: Christian Discipleship

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.