Tag: Faith

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Responding to God’s Presence and Revelation

Summary of my sermon, based on Luke 11:24-36. Preached at Greenhills Christian Fellowship Toronto on Resurrection Sunday – April 20, 2025.

Despite all the miracles Jesus performed—like casting out demons—there were still some who accused him of working with Satan, or Beelzebul. Others weren’t satisfied and kept asking for more signs to prove he was the Messiah. These responses mirror what we see in our world today. Some people see Jesus as just one of many spiritual options. Others want to believe—but only on their own terms, when their personal standards of “proof” are met. But Jesus addresses both responses with clarity and boldness, especially when he talks about the “sign of Jonah.”

Jesus makes it clear that this generation’s demand for signs is evil. They weren’t seeking the truth—they were shifting the goalposts, never satisfied. So he gives them one sign and one sign only: the sign of Jonah. Just as Jonah spent three days in the belly of a great fish before being spit back out, Jesus would be buried for three days before rising again. This, he says, is the ultimate sign that he is who he claims to be.

And of course, we know what happened. Jesus was crucified, buried, and on the third day, he rose again. That’s the heart of the Gospel we celebrate on Resurrection Sunday. That’s the sign he gave—a supernatural event that no amount of skeptical reasoning can erase. And yet, the world still tries. From the earliest days, people have come up with alternative theories: maybe Jesus’ body was stolen, maybe it was a mass hallucination, maybe he never really died. But none of those explanations hold up. Roman soldiers knew how to execute. Hallucinations don’t appear to 500 people at once. And no one dies for something they know is a lie—yet that’s what happened to many of Jesus’ followers.

So what’s really going on with these objections? It’s not about evidence. It’s about the heart. People reject the resurrection not because it’s unbelievable, but because they don’t want to believe. And that’s why Jesus brings up the Queen of Sheba and the people of Nineveh. They responded to far less than what Jesus offered. The Queen of Sheba traveled great distances just to hear Solomon’s wisdom—and ended up praising Yahweh. The Ninevites repented at Jonah’s preaching, even though Jonah was reluctant and flawed. And yet Jesus, who is greater than Solomon and Jonah, stood before them—and they refused him.

So Jesus draws the line. He is the light, and his message is like a lamp. It’s not meant to be hidden—it’s meant to shine, to give light to all who will receive it. And those who open their eyes to that light will be full of it—full of truth, full of life. But those who keep their eyes shut, who refuse to believe unless every demand is met, will remain in darkness.

This is where Jesus lands the point. Be careful that the light in you isn’t actually darkness. The resurrection isn’t just a nice idea or a hopeful story—it’s the sign. The one sign we’re given. And the proper response isn’t more demands, more debate, more delay. The proper response is faith. Receive the message. Accept the light. And let it fill you.

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The Veracity of the Resurrection

Summary of my sermon, based on Luke 24:1-12. Preached at Greenhills Christian Fellowship Toronto on Easter Sunday – March 31, 2024.

As your pastor for the past year, I hope I’ve conveyed just how much I love the Bible. This love stems from a deep appreciation of its power to reveal God and communicate the Gospel, the way of salvation. However, my love for the Bible goes beyond this. I’m particularly passionate about Biblical Studies, one of the core academic disciplines in Christianity, alongside Church History and Systematic Theology.

Biblical Studies focuses on interpreting and applying Scripture, understanding the history of how the Bible was written, compiled, and passed down through generations. My passion for this discipline is evident in my participation in groups like “Nerdy Biblical Language Majors,” where we dive deep into the intricacies of biblical languages and texts.

But loving the Bible also requires understanding its role and nature. The Bible is the “Words of Life,” revealing God and declaring the Gospel. Yet, we must remember that the physical book itself is not intrinsically holy. Unlike some other religions that revere their scriptures to the point of idolatry, Christianity recognizes that the Bible is a historical artifact, a tool through which God reveals Himself.

The Bible’s physical form is not sacred. Many of us have old, worn-out Bibles sitting in our homes. The paper and ink are not what we worship; it’s the Word of God within those pages that matters. As 2 Timothy 3:16 (ESV) says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness.”

This understanding doesn’t diminish the Bible’s importance. Instead, it emphasizes that the Bible is a living document, written by human authors under the inspiration of the Holy Spirit. As 2 Peter 1:21 (ESV) reminds us, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.”

One of the challenges we face, particularly around Easter, is the attempt by some to discredit the Bible and the resurrection of Jesus. The media often airs documentaries that cast doubt on these events, presenting theories that Jesus didn’t really die, that His disciples hallucinated, or that the resurrection was faked. But this skepticism isn’t new; it dates back to the very first Easter.

In Matthew 28:11-15 (ESV), we read about the Roman and Jewish leaders spreading the lie that Jesus’ disciples stole His body. This attempt to undermine the resurrection has persisted through the centuries, but we have strong reasons to trust the Bible’s account.

Firstly, the New Testament was written soon after the events it describes. Matthew and Mark’s Gospels were penned around 50 A.D., less than 20 years after the resurrection. Luke wrote his Gospel around 60 A.D., after carefully gathering eyewitness testimonies. Even John’s Gospel, written between 80-90 A.D., was completed within a generation of the events it recounts. Compared to other ancient biographies, such as Plutarch’s “Life of Caesar,” written over 150 years after Caesar’s assassination, the New Testament is remarkably close to the events it describes.

Secondly, the sheer number of ancient copies of the New Testament underscores its reliability. We have over 5,600 Greek manuscripts of the New Testament, far surpassing the few copies of other ancient works like those of Plato or Julius Caesar. These manuscripts, some dating back to just 100 years after the originals, provide a strong foundation for the trustworthiness of the New Testament.

However, the Bible’s reliability goes beyond its historical accuracy. The Bible is living and active, as Hebrews 4:12 (ESV) says, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” It’s a document that has the power to change lives, not because of the paper it’s printed on, but because it contains the living Word of God.

The Bible’s truth is further affirmed by the fact that the first witnesses to the resurrection were women. In a society where women’s testimonies were often dismissed, the Gospel writers faithfully recorded that Mary Magdalene and other women were the first to discover the empty tomb. This detail, unlikely to be fabricated, points to the authenticity of the resurrection account.

Moreover, Jesus appeared to many others after His resurrection, as recounted in 1 Corinthians 15:5-8 (ESV): “He appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive… Then he appeared to James, then to all the apostles. Last of all… he appeared also to me.”

Finally, the ultimate testament to the resurrection’s truth is the willingness of the early Christians to die for their faith. From Stephen’s martyrdom in Acts 7:58-60 (ESV) to the countless others who gave their lives, the early believers’ sacrifice underscores their unwavering belief in the risen Christ.

The Bible’s reliability as a historical document, combined with the testimony of those who lived and died for their faith, gives us confidence in the truth of the resurrection. As we continue to study and apply the Scriptures, let us remember that it is the living Word of God, powerful and transformative, guiding us in our walk with Christ.

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Treasures in Heaven – Part 3

Summary of my sermon, based on 2 Corinthians 9:6-8. Preached at Greenhills Christian Fellowship Toronto on January 21, 2024.

As we conclude our series on “Treasures in Heaven,” we return to the teachings of Jesus in Matthew 6:19-24, a passage that forms part of the Sermon on the Mount. This passage centers on the instruction to “lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal” (Matthew 6:20, ESV). Through these words, Jesus calls us to a life of generosity, encouraging us to avoid the pitfalls of stinginess and jealousy, and helping us steer clear of the idol of materialism.

Last week, we explored the concept of tithing, a practice rooted in the Mosaic Law, where the Israelites were required to dedicate ten percent of their harvest as holy to the Lord. This act of tithing, which involved multiple offerings, meant that the total giving was closer to twenty-five percent. Yet, with the coming of Christ, we understand that we are no longer bound by these Old Testament laws. Instead, Christians have embraced the principle of tithing, guided by Proverbs 3:9, which instructs us to “Honor the Lord with your wealth and with the firstfruits of all your produce.” While not a requirement, this principle serves as a spiritual discipline—a way for us to reorder our priorities and grow in our faith.

Matthew 6:21 reminds us, “For where your treasure is, there your heart will be also.” Our giving is a reflection of our heart’s priorities, and it acknowledges that everything we have belongs to God. This is the essence of stewardship—managing God’s resources responsibly. As we discussed last week, it is helpful to shift our perspective from asking, “How much do I give?” to “How much do I dare keep?”

Today, we delve into one of the New Testament’s most profound teachings on giving found in 2 Corinthians 9:6-15. Many of you might be familiar with verse 7, “God loves a cheerful giver.” While this passage is often associated with tithing, its true focus is on the heart behind our giving.

Paul, who planted the church in Corinth, had a tumultuous relationship with the Corinthians. After moving on to Ephesus, he had to address numerous issues within the Corinthian church, from sexual immorality to divisions and social snobbery. In 2 Corinthians, Paul found himself defending his apostleship against those who sought to undermine his authority. Yet, despite these challenges, Paul continued to encourage the Corinthians in their commitment to Christ.

In 2 Corinthians 9, Paul reminds the Corinthians of their pledge to support the struggling Christians in Judea. He had boasted to the Macedonians about their readiness to give, but knowing the Corinthians’ history, Paul wisely decided to send some of his co-workers ahead to ensure they were prepared. He writes, “But I am sending the brothers so that our boasting about you may not prove empty in this matter, so that you may be ready, as I said you would be” (2 Corinthians 9:3).

Paul then uses a powerful agrarian metaphor to drive home his point: “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully” (2 Corinthians 9:6). This metaphor, drawn from the everyday life of an agrarian society, emphasizes the principle of generosity. Just as a farmer who sows generously reaps a bountiful harvest, so too will those who give generously experience the blessings of God.

However, it’s important to clarify that Paul is not preaching a prosperity gospel. He is not suggesting that giving will lead to material wealth. Instead, Paul is teaching that the harvest we reap is one of righteousness and increased generosity, not financial gain. He writes, “He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God” (2 Corinthians 9:10-11).

Paul’s message also touches on the element of trust inherent in giving. Just as sowing seed involves a risk, so too does giving. We trust that God will use our resources—whether financial, time, or effort—to accomplish His purposes. This trust is captured beautifully in the words of missionary Jim Elliot: “He is no fool who gives up what he cannot keep to gain what he cannot lose.” Elliot’s sacrifice and the perseverance of his widow, Elisabeth, in continuing their mission work after his death, serve as powerful examples of the transformative power of giving and faith.

The motivation behind our giving is crucial. Paul advises, “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7). Our giving should be voluntary, not driven by guilt or pressure. It should spring from a heart of gratitude and a desire to glorify God. As Paul concludes, “For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God” (2 Corinthians 9:12).

In the end, God’s grace abounds to those who give. Paul reassures us, “And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8). When we give with the right heart, trusting in God’s provision, we participate in His work and experience the joy of seeing His kingdom grow.

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Treasures in Heaven – Part 2

Summary of my sermon, based on Luke 21:1-9. Preached at Greenhills Christian Fellowship Toronto on January 14, 2024.

In last week’s sermon, we delved into Jesus’ teachings in Matthew 6:19-24, where He instructs us to lay up treasures in heaven rather than on earth. Jesus emphasized that “where your treasure is, there your heart will be also” (Matthew 6:21, ESV). This teaching, part of the larger Sermon on the Mount, underscores a fundamental principle of Christian ethics: our hearts follow our treasure. The passage also hints at how we can store up heavenly treasures—by embracing generosity and rejecting the twin evils of stinginess and jealousy.

Jesus further illustrates this point by drawing a stark contrast between a healthy and a bad eye, a first-century idiom for generosity versus greed. He closes the passage by addressing the idolatry of wealth, stating, “You cannot serve God and money” (Matthew 6:24, ESV). This sets the stage for today’s message, which builds on last week’s lesson by exploring the practical application of generosity through tithing and offerings in the church.

Today’s topic is not easy to discuss, primarily because it involves personal finances—a subject often considered taboo. Moreover, discussing giving in the church can be uncomfortable for pastors and congregants alike, especially in light of the potential for abuse. Many of us are familiar with the so-called “Prosperity Gospel,” a dangerous distortion of Christian teaching that promises health, wealth, and prosperity as the divine right of all believers. This false gospel preaches that financial blessing and physical well-being are guaranteed by faith, often leading to the exploitation of vulnerable individuals.

As theologian Stephen Hunt explains, the Prosperity Gospel centers on the belief that “health and wealth” are the automatic divine rights of Christians and can be attained through faith. However, as John MacArthur rightly points out, this message is not just misguided—it’s satanic. It preys on the sinful desires of people to accumulate wealth, offering them false promises in exchange for their money. Prosperity preachers often live lavish lifestyles, using their wealth to further deceive their followers into giving more, all in the name of “activating” divine blessings.

One of the scriptures frequently twisted by Prosperity Gospel proponents is 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” (ESV). On the surface, this verse seems to support the idea that giving leads to financial gain. However, when we examine the full context—“Be merciful, even as your Father is merciful. Judge not, and you will not be judged… forgive, and you will be forgiven” (Luke 6:36-37, ESV)—it becomes clear that Jesus is not talking about material wealth, but about mercy and forgiveness.

This misuse of scripture is a prime example of the potential for abuse when discussing giving in the church. It’s understandable that such distortions can make people wary of sermons on tithing. However, the truth remains that Christians are indeed called to give generously. The motivation behind our giving is what truly matters.

So, what should motivate our giving? First, it’s essential to understand that everything we have belongs to God. Psalm 24:1-2 reminds us, “The earth is the Lord’s and the fullness thereof, the world and those who dwell therein” (ESV). Our giving, then, is not about meeting God’s needs—He has no needs—but about acknowledging His lordship over all creation.

Tithing, or giving 10% of our income, is a biblical principle rooted in passages like Leviticus 27:30: “Every tithe of the land… is the Lord’s; it is holy to the Lord” (ESV). While we are no longer bound by the Mosaic Law, tithing remains a beneficial practice that honors God and supports the work of the church. Proverbs 3:9 further instructs us to “Honor the Lord with your wealth and with the firstfruits of all your produce” (ESV). This principle suggests that our giving should be from our gross income, not after taxes and other deductions.

Moreover, tithing helps reorder our priorities, aligning our hearts with God’s kingdom rather than with earthly wealth. Jesus’ words in Matthew 6:21—“For where your treasure is, there your heart will be also” (ESV)—serve as a poignant reminder of this truth.

Finally, tithing provides for the needs of the church and the community. Malachi 3:10 encourages us to “Bring the full tithe into the storehouse, that there may be food in my house” (ESV). The early church exemplified this practice, as seen in Acts 4:34-35: “There was not a needy person among them… as any had need” (ESV).

As we consider our giving, let us remember the example of the poor widow in Luke 21:1-4, who gave two small copper coins—“all she had to live on” (ESV). Her gift was small in value but immense in faith. May we, too, give generously, not out of obligation, but out of love for God and a desire to see His kingdom flourish.

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He is Greater: Esther

Summary of my sermon, based on Esther 4:12-17. Preached at Greenhills Christian Fellowship Toronto on October 1, 2023.

In Christian theology, there is a profound concept known as “Providence.” Though this term is not explicitly mentioned in the Bible, its essence can be felt throughout Scripture. Providence encompasses God’s preservation, care, and governance over all creation to fulfill His divine purposes. It is vital to comprehend how God shapes and guides history. In this blog post, we will explore the relevance of Providence in the story of Esther.

To fully grasp the significance of Esther’s narrative, let’s first set the historical stage. After the reigns of Saul, David, and Solomon, the kingdom of Israel split into the northern kingdom, Israel, and the southern kingdom, Judah. Israel and its northern neighbor, Syria, had complex relations, sometimes allies and other times antagonists. However, both kingdoms faced tumultuous times. Assyria conquered Syria and later Israel in 722 BC, while Judah managed to resist the Babylonians for twelve years before succumbing to their rule in 618 BC. This marked the beginning of the Babylonian Exile, as a significant portion of the Jewish population was forcibly deported to Babylon. The Babylonian Empire eventually fell to the Persian Empire, led by King Cyrus in 539 BC, allowing some Israelites to return. This blog post focuses on the period from 600 to 400 BC when Israel was under Babylonian and Persian rule, a time of great hardship.

Our story unfolds in the 430s BC, with King Ahasuerus (Xerxes I) reigning in Persia. At this point, Jewish exiles were scattered throughout the Persian Kingdom, and among them was Esther and her uncle Mordecai, residing in the capital city of Susa.

King Ahasuerus, in his grand feast, summons his wife, Queen Vashti, to display her beauty, but she refuses. Consequently, Vashti is deposed as queen. In Chapter 2, the king initiates a beauty contest to choose a new queen. Esther, a Jewish orphan living in Susa and Mordecai’s cousin, emerges as the new queen, concealing her Jewish identity. Mordecai, stationed at the king’s gate, uncovers a conspiracy to assassinate the king. He informs Esther, who relays the information to the king, giving credit to Mordecai.

Chapter 3 introduces Haman, a powerful official in the Persian court, who demands that all bow down to him. Mordecai refuses, infuriating Haman. Inexplicably, Haman decides to take his anger out on all Jews, plotting their extermination throughout the Persian Empire by bribing King Ahasuerus with a substantial sum of silver. The king grants Haman the authority to issue a decree that will lead to the destruction of all Jews.

In the face of this dire situation, Mordecai’s response is one of deep mourning, as he dons sackcloth and ashes, a powerful public symbol of his grief. Esther hears of this and sends messengers to Mordecai to understand the situation. She is initially hesitant to act as Mordecai requests, as approaching the king without a summons is punishable by death.

Esther’s initial reluctance can be understood within the context of her youth and sheltered life. She is likely a teenager, inexperienced, and somewhat sheltered. Her response is indicative of her immaturity, as she sends Mordecai clothes when he is in mourning.

For Such a Time As This
Mordecai’s response to Esther’s fear is profound, as found in Esther 4:14: “For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?” This response highlights the concept of Providence – that Esther has a unique role to play in God’s sovereign plan.

The story of Esther ultimately ends on a positive note, with Esther stepping up to thwart Haman’s plot and save the Jewish people. The book of Esther, while not mentioning God explicitly, beautifully illustrates God’s providential work behind the scenes.

Strength in Weakness: The world often celebrates strength and power, but Christianity values weakness. In our weakness, God’s power can shine. As 2 Corinthians 12:9-10 states, “For when I am weak, then I am strong.”

Trusting in God’s Providence: We should trust that God is at work in our lives, shaping events for His divine purpose. Philippians 2:13-16 encourages us to hold fast to the word of life.

The Cross of Christ: Romans 8:31-32 reminds us that God’s providence and care are demonstrated through the sacrifice of Christ for our salvation.

In conclusion, the story of Esther is a testament to the profound concept of Providence, where God’s sovereignty is at work even when He seems absent. Esther’s courage in the face of danger, despite her initial fear, demonstrates how God can use individuals in unexpected ways to fulfill His divine purpose.