Random Sermons from a Doctor's Chair

The Language of Spiritual Friendship

2011-10-19T14:17:00.001+08:00

The Language of Friendship

Kingdom of Heaven, Kingdoms on Earth

2011-07-10T20:03:00.002+08:00

Christians and Governments
Text: Rom. 13:1-7

Sermon statement
Christians are to take care of the Kingdom of Heaven and let God take care of the kingdoms on earth.

Introduction

On 9th July, Bersih 2.0- a coalition of NGOs and opposition political parties held a massive rally at the nation’s capital, Kuala Lumpur. This is held in check by the Malaysian police with tear gas and water cannons.

The Bersih 2.0’s manifest is
“Only when elections are clean and fair, can citizens be real masters of their own destiny and expect holders of public office to act accountably and effectively.”

BERSIH started out as the Joint Action Committee for Electoral Reform, which was formed in July 2005, and the coalition’s objective was to push for a thorough reform of the electoral process in Malaysia.

Bersih 2.0′s call consist of 8 points. In summary, they are:

1. Clean the electoral roll
2. Reform postal ballot
3. Use of indelible ink
4. Minimum 21 days campaign period
5. Free and fair access to media
6. Strengthen public institutions
7. Stop corruption
8. Stop dirty politics

Many Christians took part in this rally.

This is a good opportunity for us to re-examine what is the relation of Christians and the government of the countries they are staying in. The apostle Paul gives us some quidelines.

Romans 13:1-7
RO 13:1 Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. 2 Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. 4 For he is God's servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God's servant, an agent of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience.

RO 13:6 This is also why you pay taxes, for the authorities are God's servants, who give their full time to governing. 7 Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.

Context of Romans 13:1-7
 Written by Paul in Corinth to the Christians in Rome in the winter of AD 56/57.
 Roman government still persecuting Christians.
 Many of the Christians in Rome have been exiled (leaving behind their homes and business).
 Nero is the emperor.
 Emperor worship still taking place.

If you think this is only Paul’s view, Peter gives a similar view.

1 Peter 2:13-17
1PE 2:13 Submit yourselves for the Lord's sake to every authority instituted among men: whether to the king, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God's will that by doing good you should silence the ignorant talk of foolish men. 16 Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. 17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king.

Jesus did not come to overthrow the existing political order in spite of the prevailing view at that time that the Messiah will be a political leader. Jesus came to herald in the kingdom of heaven amongst the kingdoms of earth. It must be in this context that we understand Paul and Peter views of government and authorities over us.

Rom. 13:1-7: This passage teaches five vital principles concerning the Christian’s response to the government:

A. The Government is

1. by divine decree (v.1b).

2. an institution of God (v.2a).

3. serves to promote good (vv.3b-4a) and restrain evil (v.3a, 4b).

B. The Christian is

4. to submit through their conscience (v.5).

5. to pay taxes and whatever is due to the government (v.6,7).

1. Government is by divine decree (v.1 b.)

v.1 Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.

First Paul says that human government is ordained by God for the benefit of society. In whatever forms it exists, civil authority derives directly from God.

6 types of government:

i. Perfect government will only come when Jesus the King returns to establish His Kingdom in all its fullness.
ii. Just government is possible where full participatory democracy is in bloom so that people elect good leaders and replace them as necessary.
iii. Mediocre government takes place if less than the best people are chosen to rule.
iv. Ineffective government happens in places where rulers are changed too frequently or the people are ungovernable for some reason.
v. Corrupt government develops when rulers assume public office mainly for private gain.
vi. Wicked government ensures when those in authority are particularly wicked, unjust and oppressive.

Like marriage, it is a universal institution of God, regardless of place, culture, race or any other circumstances.

There is no civil authority except from God. No matter what forms it takes, no matter where it is, no matter what ideology, no human government that has existed, existing or will exist , all government are under the sovereign authority of God. The entire world, everything in the heavens, on earth and under the earth are subject to the Creator. Without exception, the power that any person, group or society may possess is divinely given. How well or poorly this power is used is another matter. Paul’s point here is that this power has only one source – God.

Yet in his divine wisdom, God has permitted Satan to have vast but limited power over the world and the affairs of men. And this include governments. Many if not most government are under the influence of Satan and are a means of promoting and perpetuating satanic activity. Governments like other institutions on earth at this moments are under powers, principalities and dominions.

Governments have authority by divine decree. The autocratic, ruthless and demonic regimes of Adolf Hilter, Joseph Stalin, and Mao Tse Tung were no exceptions. The equally ruthless empires of ancient Assyria and Babylon were no exceptions. The Roman empire, ruled by caesars who declared themselves god are no exception.

2. Government is an institution of God. Rebellion to Government is rebellion against God (v.2a)

v.2 Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves.

The logical conclusion we can draw is that since government is an institution of God. Any rebellion against a government is a rebellion against God.

The seriousness in which God takes rebellion is illustrated in the book of Numbers. God has chosen Moses not only to be the law-giver but also to be the human leader of Israel to lead them from Egypt, through the wilderness to the Promised land.

Numbers 16: 1-3 Korah, Dathan and Abiram rebelled against Moses and Aaron. “ With them were 250 Israelite men, well-known community leaders who has been appointed members of the council. They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?”…v.13 “Isn’t enough that you have brought us out of a land flowing with milk and honey to kill us in the desert? And now you also want to lord over us?” They are questioning Moses and Aaron’s authority. And God was so angry that “the ground under them split apart and swallowed Korah’s men and their household and fire came out of the Lord and consumed 250 rebels”.

The next day, the whole Israelite community grumbled against Moses and Aaron. They were still defiant. The Lord then send a plague which killed 14,700 people (v.49). Had not Aaron made atonement, the whole community would have perished!

God takes seriously any rebellion against those who challenge His appointed authority.

3. Government serves to promote good (vv.3b-4a) and restrain evil (v.3a, 4b)

vv.3,4 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer.

Paul then described the purpose of government. The government has a dual purpose- to promote good and restrain evil. Government is the God ordained vehicle to promote good and restrain evil in human society.

i. Promote good

To promote good is to promote order. The opposite of order is anarchy. Anarchy means there is no rules and everyone does whatever they want. Look at Indonesia when the government could not maintain order- the killing and raping, the destruction of properties. Look at Bosnia and Kosovo. Judges 21:25 “ In those days Israel has no king; everyone did as he saw fit “(NIV)

ii. Restrain evil

In order to promote and protect the good in society, human government must punish evil. Consequently, those who do what is evil have reason to be afraid. Because the sword is an instrument of death, the weapon here symbolized the right of civil government to inflict punishment, including the death penalty for crimes that deserve it.

To restrain evil, there must be a code of law that applies equally to everybody, rich or poor, black or white, educated or illiterate. No one can be above the law.

Interestingly, rulers are called God’s servant. This means that our Prime Minister is God’s servant whether he knows it or not and he is carrying out God’s divine purpose whether he acknowledges it or not.

4. Christian to submit through conscience (v.5)

v. 5 Therefore, it is necessary to submit to authorities, not only because of possible punishment but also because of conscience.

Does vv.1-4 means that Christians must submit to whatever government they are under – whether good or bad?

Submit versus obey

v.5 comments on the above section on government. Here Paul is saying that the authority given to human government is not absolute. Submission is based on conscience. Conscience here refers to the Christian’s knowledge of God’s will and purposes.

When Jesus was asked a trick question about paying tax, He replied, “ Give to Caesar what is Caesar’s and to God what is God’s.” (Mark 12:17)

So what are the limitations to the authority of human government?

When it is contrary to God’s law. Disobedience to God’s Word.
When rulers give orders which are contrary to God’s law, for example, by ordering the killing of newborns (Exodus 1)

Exod. 1:17-20
17 The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live. 18 Then the king of Egypt summoned the midwives and asked them, "Why have you done this? Why have you let the boys live?"

EX 1:19 The midwives answered Pharaoh, "Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive."

EX 1:20 So God was kind to the midwives and the people increased and became even more numerous. 21 And because the midwives feared God, he gave them families of their own.

Dan. 1:12-15
DA 1:8 But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself this way. 9 Now God had caused the official to show favor and sympathy to Daniel, 10 but the official told Daniel, "I am afraid of my lord the king, who has assigned your food and drink. Why should he see you looking worse than the other young men your age? The king would then have my head because of you."

DA 1:11 Daniel then said to the guard whom the chief official had appointed over Daniel, Hananiah, Mishael and Azariah, 12 "Please test your servants for ten days: Give us nothing but vegetables to eat and water to drink. 13 Then compare our appearance with that of the young men who eat the royal food, and treat your servants in accordance with what you see." 14 So he agreed to this and tested them for ten days.

DA 1:15 At the end of the ten days they looked healthier and better nourished than any of the young men who ate the royal food. 16 So the guard took away their choice food and the wine they were to drink and gave them vegetables instead.

DA 1:17 To these four young men God gave knowledge and understanding of all kinds of literature and learning. And Daniel could understand visions and dreams of all kinds.

Acts 4:18-20
AC 4:18 Then they called them in again and commanded them not to speak or teach at all in the name of Jesus. 19 But Peter and John replied, "Judge for yourselves whether it is right in God's sight to obey you rather than God. 20 For we cannot help speaking about what we have seen and heard."

Christians must say: “We must obey God rather than men” (Acts 5:29)

5. Christian is to pay taxes and whatever is due (v.6,7)

vv.6,7 This is also why you pay taxes, for authorities are God’s servants, who gives their full time in governing. Give everyone what you owe him; if you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor then honor.

No one enjoys paying tax. But taxes are part of everyday life and we as Christians must pay our taxes.

When God established the nation of Israel, He also instituted a taxation system:

i. Tithe or a tenth (Lev 27:30) This tithe is given to the support of the priestly tribe of Levite which had no land allocated to it and has no support. It is also called the Levite’s tithe.
ii. Annual Festival Tithe. Used for sacrifices, for supporting the tabernacle and then the temple, for cultivating social and cultural life, and for fostering national unity (Deut. 12:10-19)
iii. Triennial Tithe. Levied every three years (about 3.3% per annum) to help the aliens, the orphans and the widows.
iv. Annual half-shekel Tax. Levied on every male Israelite twenty years and above as a contribution to the Lord.(Ex 30:14)
v. At the end of every harvest, Jews were required to leave some of their crops unharvested, allowing the remainder to be gleaned by the poor (Lev 19:10)
vi. Every seventh year, cultivated land is to be left fallow. Whatever crop that comes up is to be left for the poor and what remained was left for livestock to each.

The total of all these six taxes, all of which are mandately amounted to 24% per year. The taxes are for governmental administrative costs, religious costs and social welfare.

Lessons for us

Titus 3:1-2
TIT 3:1 Remind the people to be subject to rulers and authorities, to be obedient, to be ready to do whatever is good, 2 to slander no one, to be peaceable and considerate, and to show true humility toward all men.

1 Thess. 4:11-12
1TH 4:11 Make it your ambition to lead a quiet life, to mind your own business and to work with your hands, just as we told you, 12 so that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.

We as Christians are required to give the government their due.

i. Taxes
ii. Services

Some government may require some additional services. Singapore have compulsory national service for their youth. Malaysia requires all doctors to do three years of compulsory service after their housemanship.

iii. Prayers

We are required to pray for our government whether we like it or not. Jeremiah in writing to the Jews in exile in Jer. 29:7-9

7 Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper." 8 Yes, this is what the LORD Almighty, the God of Israel, says: "Do not let the prophets and diviners among you deceive you. Do not listen to the dreams you encourage them to have. 9 They are prophesying lies to you in my name. I have not sent them," declares the LORD.

iv. Nation building

And work for the peace and prosperity of Babylon. Pray to the Lord for that city where you are held captive, for if Babylon has peace, so will you.” (NLT)

Mind you, this is the Babylon that destroyed the Temple and carried them into slavery and exile. Yet Jeremiah did not ask them to rebel or pray for God’s vengeance on Babylon. Instead he asked them to pray for the prosperity of Babylon.

iv. Election

The new element that we now have which Paul and the Roman Christians do not have is called participatory democracy. Abraham Lincoln’s dictum of a government by the people, of the people and for the people is now everywhere embraced, in theory if not in practice. In a democracy, we have the awesome privilege of choosing those who rule over us.

What about socio-political activities?

If we are to discern history, different governments except for the prefect government carry within them the seeds of their own destruction. All the great empires fell. Assyrian, Babylon, Rome, the Third Reich, USSR and certain form of Chinese communism all crumpled under their own corruption and evil. Is that due to the actions and street demonstrations of their people? Maybe.

I believe more in a sovereign God who lift up and destroy nations in his own perfect timing. As a student of history, I sometimes think that people movement that causes regime change by means of anarchy causes more harm and hardships to the people themselves, often innocent people. I also see that given enough time, most evil regimes will fall by the weight of their own corruption.

I often find that as Christians, we are often selective in reading and obeying the Scripture. We often take what we like and disregard what we do not. Take for example the Bersih 2.0 rally. I wonder how we can apply Romans 13:1-7 if we take part in it.

 The call for a clean and transparent electorate is good
 It is plainly an illegal gathering
 It brought the nation capital to a standstill causing inconvenience to thousands and loss of income to many
 It might have led to violence, injuries, deaths and destruction of properties
 The Agong has already responded
 The public is already aware of the issues due to the actions of the government
 Indications that it is subject to manipulation by others with their own agenda

What is the Christian ethical response to this rally? What will Jesus do (WWJD)?

I myself do not have a ready answer to this. How to reconcile Rom.13:1-7 and participation in a rally such as this? Honestly, I have no idea what Jesus would have done. What I can do is to continue to think and pray about it. Hopefully the Holy Spirit will grant me wisdom when someone decide to organise a similar rally in the future.

Conclusion

Romans 13:1-7 gives us some indication of the relation of Christians and their governments.

A. The Government is

1. by divine decree (v.1b).

2. an institution of God (v.2a).

3. serves to promote good (vv.3b-4a) and restrain evil (v.3a, 4b).

B. The Christian is

4. to submit through their conscience (v.5).

5. to pay taxes and whatever is due to the government (v.6,7).

It teaches that government is not a necessary evil that we Christians have to endure. It is appointed by God and is part of His divine plan. Christians are to take care of the Kingdom of Heaven and let God take care of the kingdoms on earth.

Soli Deo Gloria

What is Spiritual Formation?

2011-02-21T12:11:00.001+08:00

Praying the Jesus Way

2011-01-23T23:40:00.000+08:00

Praying the Jesus Way

Matthew 6:5-8

Praying the Jesus Way

View more presentations from Alex Tang.

Sermon Statement

Praying the Jesus way requires us to be real (authentic) pray-ers, totally committed to the act of praying. This act of praying is in communion with God, and in asking Him for our needs.

Sermon Text (Matthew 6:5-8)

“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 6 But when you pray, go into your room (closet), close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. 7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. 8 Do not be like them, for your Father knows what you need before you ask him.

Introduction

Prayer is a complex yet simple subject. Prayer is complex because there are so many layers of truth about it. There are numerous books on prayers and there are also conferences and workshop you can sign up to learn about prayer. Yet prayer is simple because it is a relationship with God. So simple that even children can do it. So complex that even theologians cannot understand it.

Some disturbing truths about prayers

Not all prayers is good and pleasing to God

The teaching of the Pharisees includes a prayer with these words: “Blessed art thou, O Lord our God, King of the Universe, who hast not made me a gentile, … a slave, … a woman” which is quite disturbing on many levels.

Time spent in prayer is not necessary well spent

Prayers that include telling God what to do, teaching God about himself asking for impossible things such as asking God to reverse time.

God answers the prayers of Christians and non-Christians
For a Christian, praying should be as natural as breathing

Reformed and Anglican theologian J.I.Packer writes about this in his book, Growing in Christ:

“It is not too much to say that God made us to pray; that prayer is (not the easiest, but) the most natural activity in which we ever engage; and that prayer is the measure of us all in God’s sight.”

How to Pray the Jesus Way

He begins by asking us to be real (authentic) pray-er (v.5)
He describes the place for us to pray (v.6)
He describes the wrong way to pray (v.7)
He tells us the way (v.8-13)

Real (authentic) Pray-er (v.5)

Avoid praying like hypocrites

The word hypocrite is a word taken from the Greek drama. It is an actor who covered his face with a mask as he portrayed a character which is a false character, not like who the character really is. We call it “putting on a false front.” It hides our real character.

Hypocrites in the New Testament often describe a person who makes a pretense of holiness while hiding their true nature.

In true prayer as Jesus is teaching it, we must not be hypocrites because true prayer must be REAL. Hypocrites are not real.

Hypocrites is always marked by the flesh
Hypocrites are self-centered

Self-promotion, courting public opinion, condemning others

Hypocrites glorifies in a reputation of holiness rather than being holy

(Prov.12:22)

The LORD detests lying lips, but he delights in men who are truthful.

(Prov. 15:8)

The LORD detests the sacrifice of the wicked, but the prayer of the upright pleases him.

Closet Praying (v.6)

In closet prayer we get away from people
In closet prayer we get away from the world
In closet prayer we get away from other distractions
In closet prayer we set aside our mental distractions
In closet prayer we prepare our hearts for communion

There are two keys to closet praying. One is the preparing our hearts. We need to get away from people, the world, different types of distractions so that we can prepare our hearts.

Ezra is so highly regarded by the Jewish rabbis that they suggest that if God have not given the law to Moses, He would have given it to Ezra. These rabbis ranked Ezra second only to Moses. Why such a high ranking? Ezra 7:10 gives us a clue.

For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach statutes and ordinances in Israel (NKJ).

For Ezra had devoted himself to the study and observance of the Law of the LORD, and to teaching its decrees and laws in Israel (NIV).

The second key to closet prayer is also setting time aside to pray. It is so easy not have time to pray because our schedule is so full. We need to make an intentional effort to set aside block of time every day so that we can pray or what is called closet prayer. Martin Luther is well known to have said he was going to have a busy day ahead so he had to set aside three hours to pray!

We must intentionally set aside time for prayer. Abraham, Moses, Daniel and Jesus of Nazareth are all busy people. The biblical record shows that they are also men of prayer.

Genesis 18: 22

The men turned away and went toward Sodom, but Abraham remained standing before the LORD

Exodus 3:1-3

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God. 2 There the angel of the LORD appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up. 3 So Moses thought, “I will go over and see this strange sight—why the bush does not burn up.”

Daniel 6:10

Now when Daniel learned that the decree had been published, he went home to his upstairs room where the windows opened toward Jerusalem. Three times a day he got down on his knees and prayed, giving thanks to his God, just as he had done before.

Mark 1:35

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed

What about the Christians?

Charles Simeon devoted the hours from four till eight in the morning to God.
John Wesley spent two hours daily in prayer. He also began at four in the morning.
Luther said: "If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. I have so much business I cannot get on without spending three hours daily in prayer."

What about Public Prayers?

The teaching here is not against public prayers. It is against hypocrites who make a show of being holiness by their praying. Public or corporate prayer is an important part of spiritual life of the church as is private prayer an important part of our spiritual life.

o Jesus called the Temple his “Father’s house” and a “house of prayer” (Matthew 21:13)

o Jesus prayed in the sight of others (Lk.3:21; 10:21; 11:1)

o Early church had public meetings (Acts 4:24-31; 12:5-12)

o Paul talked about his prayers (Col. 2:1; Rom. 15:30; Rom. 9:2)

The Wrong Way to Pray (v.7)

Avoid praying like pagans

Use idle, mechanical or “magic” words

Use of secret or power word
mantra

Vain repetitions or long and verbose

True or authentic prayer is often brief. I love this story about John Hyde of India also known as “Praying Hyde.” John Nelson Hyde (November 9, 1865-February 17, 1912) was an American missionary who preached in the Punjab.

“The American evangelist J. Wilbur Chapman told about meeting John Hyde. Knowing Hyde’s power in prayer, Chapman asked the great prayer warrior to pray for him. For five minutes they knelt together and Hyde did not utter a word. Then he lifted his face to heaven and utters just two words, “O God.” He relapsed into silent meditation for some time and then began to pray. Chapman said that Hyde prayed such a prayer for him as he had never heard before, and that God answered the petitions of that prayer in such a way that permanently changed his ministry. Hyde took time to have the glory of God fill his soul so that when he made his request it was effective because it was a prayer of faith.” (Alan Cairns, The Lord’s Prayer, Belfast: Ambassador Publications, 2004, 67)

Alteration of consciousness

Do not empty our mind like Buddhist meditations
Cause a trance like in 1 Kings 18:25-29 concerning the challenge of Baal priests and Elijah on Mount Carmel.

This is a power encounter. There have been no rain on Samaria (Northern Kingdom) for three and a half year and the challenge is whose God is more powerful. Yahweh or Baal. The more powerful one will of course make rain when called upon by their followers.

25 Elijah said to the prophets of Baal, “Choose one of the bulls and prepare it first, since there are so many of you. Call on the name of your god, but do not light the fire.” 26 So they took the bull given them and prepared it. Then they called on the name of Baal from morning till noon. “O Baal, answer us!” they shouted. But there was no response; no one answered. And they danced around the altar they had made.

27 At noon Elijah began to taunt them. “Shout louder!” he said. “Surely he is a god! Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened.” 28 So they shouted louder and slashed themselves with swords and spears, as was their custom, until their blood flowed. 29 Midday passed, and they continued their frantic prophesying until the time for the evening sacrifice. But there was no response, no one answered, no one paid attention.

Praying the Jesus Way (v.8ff)

Prayer is fellowship with God
He will gives us what we need

Prayer is asking
Asking must be specific

He will restores what is lost

He restores our souls
He restores the years the locusts have eaten (Joel 2:25)
He restores the peace we have lost through sin

He acknowledges that we are His people
He gives us a foretaste of the Day of Judgment

David equate God’s refusal to answer his prayer with God’s rejection on Judgment Day (Psalm 28:1)

To you I call, O LORD my Rock; Do not turn a deaf ear to me. For if you remain silent, I will be like those who have gone down to the pit.

Isaiah 3:10

Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds.

Conclusion

How then shall we pray?

Praying the Jesus way requires us to be real (authentic) pray-ers, totally committed to the act of praying. This act of praying is in communion with God, and in asking Him for our needs.

Soli Deo Gloria

The Rainbow of Prayer

2011-01-10T02:18:00.000+08:00

The Rainbow of Prayer

The Dynamic Activities of the Lord’s Prayer

“Pray then like this…”

Text: Matthew 6:9-13; Luke 11: 2-4

The rainbow of prayer

View more presentations from Alex Tang.

Sermon Statement

Praying the Lord’s Prayer is approaching God in a direct and intimate way; adoring the Creator and the Almighty; acknowledging His work and worth in praise and worship; accepting from God’s one’s own situation as He has shaped it; admitting sin and seeking pardon; asking that needs be met, for ourselves and others; and adhering to God in faithfulness through thick and thin.

I. The Format of the Lord’s Prayer

The Lord's Prayer is the model of prayer that Jesus taught us, as recorded in the gospels of Matthew and Luke. It is presented here in traditional and modern language:
Our Father, who art in heaven, hallowed be thy name. Thy Kingdom come, thy will be done, on earth as it is in heaven Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power and the glory. for ever and ever. Amen	Our Father in heaven, hallowed be your name. Your Kingdom come, your will be done, on earth as in heaven Give us today our daily bread. Forgive us our sins, as we forgive those who sin against us. Lead us not into temptation, but deliver us from evil. For yours is the kingdom, the power and the glory. Now and for ever. Amen

We always assume that the doxology is part of the Lord’s Prayer. However reading Matthew 6:9-13 and Luke 11: 2-4 shows otherwise.

Matthew 6:9-13	Luke 11:2-4
MT 6:9 "This, then, is how you should pray: " `Our Father in heaven, hallowed be your name, MT 6:10 your kingdom come, your will be done on earth as it is in heaven. MT 6:11 Give us today our daily bread. MT 6:12 Forgive us our debts, as we also have forgiven our debtors. MT 6:13 And lead us not into temptation, but deliver us from the evil one. '	LK 11:2 He said to them, "When you pray, say: " `Father, hallowed be your name, your kingdom come. LK 11:3 Give us each day our daily bread. LK 11:4 Forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation. ' "

Sermon on the mountain	Sermon on the plains
Audience: Jews	Audience: Gentile
The Righteousness of God supersede our behaviour	The Grace of God to save
“how you should pray” in the Sermon on the Mount	“when you pray” in response to the disciples asking Jesus to teach them how to pray

In some ancient and many later MSS of Mt. 6:13 a doxology follows. In the AV it reads, ‘For thine is the kingdom, and the power, and the glory, for ever. Amen.’ Although the most authoritative MSS do not have the doxology, it has been used in the Christian church from the earliest times (cf. the Didache and the Western Text [Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (696). Leicester, England; Downers Grove, Ill.: InterVarsity Press.]

II. Comments about the Lord’s Prayer

the Lord’s Prayer is Jesus’ message of the kingdom of God summarized in prayer form. Tertullian called it the ‘epitome of the whole Gospel’ (breviarium totius evangelii) and St Augustine the source of all other prayers. [Cross, F. L., & Livingstone, E. A. (2005). The Oxford dictionary of the Christian Church (3rd ed. rev.) (1001). Oxford; New York: Oxford University Press.]

It should be noted that our Lord (when teaching his disciples this prayer) did not say, ‘we must pray’ but ‘you pray’. The Lord’s Prayer is the prayer which he taught, not one which he used. He does not appear ever to have used the expression ‘Our Father’ in such a way as to include his disciples with himself [Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (696). Leicester, England; Downers Grove, Ill.: InterVarsity Press.]

It is in a plural form rather than individual. The first person singular pronoun is not used anywhere in the prayer. We say, “Our Father, … give us … .” This prayer is meant for a community. It may profitably be used by an individual, but it is not meant as an aid to private devotion. It is a prayer to be said by God’s people; it is the prayer of the Christian family.

The Lord’s Prayer seems to be Jesus’ synopsis of various Jewish prayers of the time. The first two sentences: “Hallowed be thy name; thy kingdom come,” echo the language of the Jewish prayer, the Kaddish. It begins: “Magnified and hallowed be his great name in the world … And may He establish His kingdom in your lifetime and in your days … quickly and soon.” The third, “Your will be done,” is similar to a prayer of Rabbi Eliezer (about A.D. 100): “Do Thy will in heaven above and give peace to those who fear Thee below” (Babylonian Talmud, Berakoth). The petitions in the Lord’s prayer also echo ancient Jewish prayers.

The first, “Give us our bread,” is akin to the first benediction of grace at mealtime. “Blessed art thou, O Lord our God, king of the universe, who feedest the whole world with thy goodness …; thou givest food to all flesh.… Through thy goodness food hath never failed us: O may it not fail us for ever and ever.”
The second, “Forgive us,” echoes the Eighteen Benedictions, 6: “Forgive us, our Father, for we have sinned against thee; blot out our transgressions from before thine eyes. Blessed art thou, O Lord, who forgivest much.” The accompanying phrase, “as we also have forgiven,” reflects the Jewish teaching found in Sirach 28:2: “Forgive the wrong of your neighbor, and then your sins will be forgiven when you pray.”
The third petition, “Lead us not into temptation,” is similar to a petition in the Jewish Morning and Evening Prayers. “Cause me to go not into the hands of sin, and not into the hands of transgression, and not into the hands of temptation, and “not into the hand of dishonor.”
The final words, “Hallowed be thy name,” “Thy kingdom come,” and “Thy will be done in earth, as it is in heaven,” constitute a prayer for the final victory of God over the devil, sin, and death. It is possible that they were also understood by the early Christians to be a petition for God’s rule in their lives in the here and now. [Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible (Rev. ed.].) (414–415). North Brunswick, NJ: Bridge-Logos Publishers.]

There are two components in the Prayer. One is directed towards God, and the other is directed towards ourselves and others.

The ‘thou’ petitions of the Lord’s Prayer focus on God and implore God to act so as to achieve his purposes in the world. The first petition (hallowing God’s name) is further explicated by the second (coming of God’s Kingdom) and the third, found only in Matthew (doing God’s will). God’s ‘name’ is synonymous with God himself; the first petition invokes God to make his holiness manifest to the world by ushering in the final day of salvation. To concretize this, the disciples pray, ‘Thy kingdom come,’ and, ‘Thy will be done, on earth as it is in heaven.’ Here, God is called upon, as part and parcel of his holiness, to establish his kingly Rule in splendor over all nations and (in Matthew) to exercise his will here on earth with as much freedom from opposition as he presently exercises it in the sphere of his heavenly abode.
The ‘we’ petitions focus on the physical and spiritual needs of the disciples. The petition for bread is a request for the necessities of life. Traditionally translated (in Matthew), ‘Give us this day our daily bread,’ it is more accurately rendered, ‘Give us today our bread for the morrow.’ At the basis of this petition is the notion that the disciples pray for the necessities of life that they require ‘today’ in view of the fact that ‘tomorrow’ God’s splendid Kingdom will come. The petition for the forgiveness of debts, or sins, is an appeal that God, as Father of the disciples, will graciously forgive them their sins and so enable them to forgive one another. The final petition in Luke (not being led into temptation), which is supplemented in Matthew by the petition for deliverance from evil, is a plea that God so guide the disciples through life that their relationship to him as Father may never come into jeopardy and that they may be preserved from Satanic evil of every kind. [Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary (1st ed.) (576). San Francisco: Harper & Row.]

In its original form, the Lord’s Prayer probably comes from the earthly Jesus himself. One indication of this is that the version in Luke essentially reappears in Matthew. Another is the Jewish and Aramaic character of the prayer.

the Lord’s Prayer parallels in important respects the Kaddish and the Eighteen Benedictions—Jewish prayers apparently in use, in their oldest forms, in the synagogue worship of Jesus’ time
behind the Greek word for ‘Father’ is the Aramaic abba. Jesus himself apparently addressed God as abba (cf. Mark 14:36), thus establishing a custom that was continued even by Greek-speaking Christians (Gal. 4:6; Rom. 8:15).
behind the Greek for ‘debts’ and ‘sins’ is choba. Choba means ‘debt’ or, in a religious context, ‘sin’ or ‘guilt’; thus, in Aramaic, forgiveness of ‘debts’ (Matt. 6:12) is the same as forgiveness of ‘sins’ (Luke 11:4). [Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary (1st ed.) (575). San Francisco: Harper & Row.]

III. The Seven Dynamic Activities in the Lord’s Prayer

Jesus meant the Lord’s Prayer to be a template or pattern of all types of prayers. Hence we can learn much from this prayer. J.I.Packer, a well known theologian identifies seven distinctive activities in the prayer.

“As analysis of light requires reference to the seven colors of the spectrum that make it up, so analysis of the Lord’s Prayer requires reference to a spectrum of seven distinct activities: approaching God in adoration and trust; acknowledging his work and his worth, in praise and worship; admitting sin, and seeking pardon; asking that needs be met, for ourselves and others; arguing with God for blessing, as wrestling Jacob did in Genesis 32 (God loves to be argued with); accepting from God one’s own situation as he has shaped it; and adhering to God in faithfulness through thick and thin. These seven activities together constitute biblical prayer, and the Lord’s Prayer embodies them all.” [Packer, J. I. (1996). Growing in Christ (157). Wheaton, Ill.: Crossway Books.]

J.I. Packer has suggested seven activities. However I would like to modify them and suggest these distinctive dynamic activities as the seven As of the Lord’s Prayer.

approaching
adoring
acknowledging
admitting
asking
accepting
adhering

The Lord’s Prayer	Dynamic Activities
Our Father in heaven, (Matt.6:9b; Lk.11:2b)	approaching God in a direct and intimate way
hallowed be your name. (Matt.6:9c)	adoring Creator and Almighty
Your Kingdom come, (Matt. 6:10a; Lk.11:2c)	acknowledging his work and his worth, in praise and worship
your will be done, on earth as in heaven (Matt. 6:10b)	accepting from God one’s own situation as he has shaped it
Give us today our daily bread. (Matt 611; Lk. 11:3)	asking that needs be met, for ourselves and others
Forgive us our sins, as we forgive those who sin against us. (Matt. 6:12; Lk.11:4a)	admitting sin, and seeking pardon
Lead us not into temptation, (Matt. 6:13a; Lk. 11:4b) but deliver us from evil. (Matt. 6:13b)	adhering to God in faithfulness through thick and thin

Approaching God in a direct and intimate way

Some hold that the prayer should be understood in the spirit of Ezekiel 36:23: “I will honor my great name that you defiled, and the people of the world shall know I am the Lord.” In this view God himself is asked to ensure that his name is honored. But it seems more likely that we have here a prayer that men will come to have a proper reverence for God. A change in the attitude of sinners is in mind, rather than an action of God.

Adoring of the Creator and Almighty

Acknowledging his work and his worth, in praise and worship

Accepting from God one’s own situation as he has shaped it

Admitting sin, and seeking pardon

The petition about forgiveness differs slightly in the two accounts. In Matthew it is “Forgive us our debts,” while Luke has “Forgive us our sins.” Without question it is the forgiveness of sins that is in mind, but the Matthean form sees sin as an indebtedness. We owe it to God to live uprightly. He has provided all we need to do this. So when we sin, we become debtors. The sinner has failed to fulfill his obligations, what he “owes.” Matthew goes on to say, “as we also have forgiven our debtors,” and Luke, “for we ourselves forgive everyone indebted to us.” The tense in Matthew indicates that the person praying is not only ready to forgive but has already forgiven those who have sinned against him; in Luke, that he habitually forgives. Further, he does so in the case of every debtor

Asking that needs be met, for ourselves and others

The traditional understanding, “daily,” seems most probable. But however we translate it, the prayer is for the simple and present necessities of life. Jesus is counseling his followers to pray for necessities, not luxuries, and for what is needed now, not a great store for many days to come. By confining the petition to present needs Jesus teaches a day-by-day dependence on God.

Adhering to God in faithfulness through thick and thin

IV. Lessons for us

Prayer depends on a relationship with God

We need to have a knowledge and attitude about God if we are to pray to Him. If we do not believe that He exists or that He is not good, why should we pray to Him? If we do not believe that He listens and answers, why bother to pray?

Prayer develops out of intimacy with God. As Teresa of Avila has shown us in her book, The Interior Castle, each level of intimacy with God brings on a deeper intimacy of prayer.

J.I.Packer writes,

“Say …” Did Jesus just intend that they should repeat the words, parrot fashion? No; but that they should enter into the sense. “Say,” we might say, means “mean!” This prayer is a pattern for all Christian praying; Jesus is teaching that prayer will be acceptable when, and only when, the attitudes, thoughts, and desires expressed fit the pattern. That is to say: every prayer of ours should be a praying of the Lord’s Prayer in some shape or form.

[Packer, J. I. (1996). Growing in Christ (156). Wheaton, Ill.: Crossway Books.]

Prayer is a ‘natural’ action

Prayer should be as natural to us as breathing. Every breath we take brings in life saving oxygen into our bodies. Our bodies need oxygen if we are to survive. We not need to think about breathing because it is so natural to us. Prayer should be like breathing. It should be so natural to us that we do not even think about praying. We just do it.

J.I. Packer again comments:

The Lord’s Prayer is a useful template for our prayer life

There will not be much development in our prayer life unless we understand the Lord’s Prayer. Until we understand each lines of the prayer, we will not be able to make progress. J.I.Packer urges:

“So the Lord’s Prayer should be put to service to direct and spur on our praying constantly. To pray in terms of it is the sure way to keep our prayers within God’s will; to pray through it, expanding the clauses as you go along, is the sure way to prime the pump when prayer dries up and you find yourself stuck. We never get beyond this prayer; not only is it the Lord’s first lesson in praying, it is all the other lessons too. Lord, teach us to pray.” [Packer, J. I. (1996). Growing in Christ (157–158). Wheaton, Ill.: Crossway Books.]

V. Conclusion

To pray the Lord’s Prayer is approaching God in a direct and intimate way, adoring the Creator and Almighty, acknowledging his work and worth in praise and worship, accepting from God’s one’s own situation as he has shaped it; admitting sin and seeking pardon, asking that needs be met, for ourselves and others, and adhering to God in faithfulness through thick and thin.

Soli Deo Gloria

A People Apart

2010-10-17T23:52:00.002+08:00

A People Apart

View more presentations from Alex Tang.

A People Apart (Jer. 35:14)

Sermon Statement

Christians are a people called apart for God because they are a people who are saved by God, who knows the Word of God, who loves the people of God, who loves those who do not know God, who lives their lives with integrity, who experiences joy, and who are free.

Text (Jeremiah 35:14)

Jonadab son of Recab ordered his sons not to drink wine and this command has been kept. To this day they do not drink wine, because they obey their forefather's command. But I have spoken to you again and again, yet you have not obeyed me. (NIV)

Background (Jeremiah 35:1- 18)

JER 35:1 This is the word that came to Jeremiah from the LORD during the reign of Jehoiakim son of Josiah king of Judah: 2 "Go to the Recabite family and invite them to come to one of the side rooms of the house of the LORD and give them wine to drink."

JER 35:3 So I went to get Jaazaniah son of Jeremiah, the son of Habazziniah, and his brothers and all his sons--the whole family of the Recabites. 4 I brought them into the house of the LORD, into the room of the sons of Hanan son of Igdaliah the man of God. It was next to the room of the officials, which was over that of Maaseiah son of Shallum the doorkeeper. 5 Then I set bowls full of wine and some cups before the men of the Recabite family and said to them, "Drink some wine."

JER 35:6 But they replied, "We do not drink wine, because our forefather Jonadab son of Recab gave us this command: `Neither you nor your descendants must ever drink wine. 7 Also you must never build houses, sow seed or plant vineyards; you must never have any of these things, but must always live in tents. Then you will live a long time in the land where you are nomads.' 8 We have obeyed everything our forefather Jonadab son of Recab commanded us. Neither we nor our wives nor our sons and daughters have ever drunk wine 9 or built houses to live in or had vineyards, fields or crops. 10 We have lived in tents and have fully obeyed everything our forefather Jonadab commanded us. 11 But when Nebuchadnezzar king of Babylon invaded this land, we said, `Come, we must go to Jerusalem to escape the Babylonian and Aramean armies.' So we have remained in Jerusalem."

JER 35:12 Then the word of the LORD came to Jeremiah, saying: 13 "This is what the LORD Almighty, the God of Israel, says: Go and tell the men of Judah and the people of Jerusalem, `Will you not learn a lesson and obey my words?' declares the LORD. 14 `Jonadab son of Recab ordered his sons not to drink wine and this command has been kept. To this day they do not drink wine, because they obey their forefather's command. But I have spoken to you again and again, yet you have not obeyed me. 15 Again and again I sent all my servants the prophets to you. They said, "Each of you must turn from your wicked ways and reform your actions; do not follow other gods to serve them. Then you will live in the land I have given to you and your fathers." But you have not paid attention or listened to me. 16 The descendants of Jonadab son of Recab have carried out the command their forefather gave them, but these people have not obeyed me.'

JER 35:17 "Therefore, this is what the LORD God Almighty, the God of Israel, says: `Listen! I am going to bring on Judah and on everyone living in Jerusalem every disaster I pronounced against them. I spoke to them, but they did not listen; I called to them, but they did not answer.' "

JER 35:18 Then Jeremiah said to the family of the Recabites, "This is what the LORD Almighty, the God of Israel, says: `You have obeyed the command of your forefather Jonadab and have followed all his instructions and have done everything he ordered.' 19 Therefore, this is what the LORD Almighty, the God of Israel, says: `Jonadab son of Recab will never fail to have a man to serve me.' "

Note: Who also has the Lord promise will never fail to have a man to serve him? David

The obedience of the Recabites is held in contrast to that of the Judeans (v. 12-16). An object lesson was shown to the Judeans of a people who stand apart from other people because of their obedience. Wine is a common drink of that period.

I. The test of the Rechabites (vv 1–11)

A. The Lord’s command (vv 1–2)

B. Jeremiah’s obedient response (vv 3–4)

C. The test (v 5)

D. The testimony of the Rechabite lifestyle (vv 6–10)

E. The reason for the Rechabite presence in Jerusalem (v 11)

II. Prose oracle against the Israelites (vv 12–17)

A. Contrast between the Rechabites and faithless Judah (vv 12–16)

B. The word of judgment (v 17)

III. An oracle of promise for the Rechabites (vv 18–19)

(Keown, G. L. (2002). Vol. 27: Word Biblical Commentary : Jeremiah 26-52. Word Biblical Commentary (194). Dallas: Word, Incorporated.)

Who are the Recabites?

The Recabites were a nomadic clan (35:7-10) descended from “Jonadab [or Jehonadab] son of Recab” (v. 6)
assisted Jehu in exterminating Baal worship from Israel (2 Kings 10:15-27).
They were related to the Kenites (1 Chron. 2:54-55) who descended from Moses’ father-in-law, Jethro (Judg. 1:16).
Evidently Jonadab rejected a settled way of life for the life of a nomad, and his lifestyle became the norm for his clan (Jer. 35:6-10).
The four prohibitions of the Recabites

shall not drink vine
shall not build a house
shall not sow a seed
shall not plant or own a vineyard

They traveled in the wilderness of the Negev (Judg. 1:16; 1 Sam. 15:6)
Some scholars suggest that they were iron-monger, artisans dealing with iron or even makers of chariots
They possess the ‘family secrets’ of iron making and to keep this secret within the family, they are forbidden to drink vine and become nomadic.
They were forced to move to Jerusalem when Nebuchadnezzar threatened Judah in 598 BC. (Jer. 35:11).
They are a people apart yet forced to live in urban Jerusalem.

Jeremiah invited the Recabites, including Jaazaniah, into one of the side rooms in the temple. These rooms surrounded the temple court and were used for meetings, storage, and as priests’ residences (1 Kings 6:5; 1 Chron. 28:12; 2 Chron. 31:11; Neh. 13:7-9).

The particular room Jeremiah entered belonged to the sons of Hanan son of Igdaliah. Nothing is known about Igdaliah except that he was a man of God- a term usually used to describe a prophet (cf. 1 Kings 12:22; 2 Kings 1:9-13; 4:21-22). The room occupied a prominent position, next to the room of the officials and over the room of Maaseiah son of Shallum the doorkeeper. Maaseiah was one of three ”doorkeepers“ for the temple. This was evidently a high position because those holding it were singled out by the Babylonians for judgment along with the chief priests (cf. 2 Kings 25:18-21; Jer. 52:24-27). Into this august company Jeremiah brought the rough, nomadic Recabites.

(Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (1179). Wheaton, IL: Victor Books.)

A People Apart

Jeremiah knew that the Recabites do not drink wine but purpose invited them to an important function room and in front of the religious authorities of Judah, offered the Recabites wine! Of course they refused.

The Recabites were then used as an object lesson to the Judeans of a people who are faithful in obeying their founders as contrasted with the Judeans who are not faithful in obeying their God.

Eugene Peterson, writing in his excellent book, Run with the Horses: The Quest for Life at its Best (Downers Grove IL: InterVarsity Press, 1983 p. 142) notes,

The essence of Jeremiah’s message is this; “You also have a father who has commanded you to live in total relationship to him. You know that he has set you apart to a live of love. Why don’t you live in response to it? If you think it is because ordinary, mortal human beings can’t do it, think again. The Recabites are ordinary, mortal human beings and they have been doing it for 250 years. You also have a way of life that requires a certain disciplines to maintain its character. The disciplines involve you in making specific decisions about the way you live: regular worship, faithful prayer, tithing and caring for the poor, moral conduct and the pursuit of righteousness. Now, why don’t you do it? If you think that it is too rigorous a life for ordinary mortal human beings, think again. The Recabites are ordinary mortal humans, and they have been doing it for 250 years.

Christians are also a people apart. Christians are called to be faithful to their God. The characteristics of the Recabites are that (1) they do not drink wine, (2) do not build houses, (3) do not sow a seed, and (4) do not plant or own a vineyard. What about Christians? What set Christians apart from the other people? The Recabites are so named because they followed the teaching of Recah, their founders. Christians are son named because they follow Christ.

Here are seven characteristics that set Christians as a people apart. Unlike the Recabites whose distinguishing characteristics are negative and consists in “Thou shall not,” Christians as a people are full of positive features. Christians are

1. people who are saved, worshipful and prayerful

2. people who knows the Word of God

3. people who loves the people of God

4. people who loves those people who do not know God

5. people who lives their lives with integrity

6. people who experience joy

7. people who are free

1. People who are saved, worshipful and prayerful

John 3:17-21

17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. 19 This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 20 Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. 21 But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God."

(a) People are saved by the work of Christ on the cross

Christians are people who have come into the light and have seen the truth. That Jesus Christ, God himself can into the world to die for our sins so that we can be forgiven by God. That is why the Holy Communion is so meaningful. Each time we partake of the bread and wine, we are reminded that God has saved us though the death of his son.

(b) People who are saved by Christ are a worshipping people.

Christians worship because we know how awesome our God is. It is beyond our finite minds to understand him. This God we worship is beyond time; that is why the past, present and future is open to him. This God we worship knows every particle in the know universe and yet even aspect of our lives. I used to have discussions with my friends that because of the quantum theory which things exist in two states, God cannot be all knowing. My also is to ask why not? Why can he know the existence of both states?

(c) People who are saved by Christ are a praying people.

The all powerful, self-sufficient God wants us to talk to him. Prayer is our conversation to him. We really need to move beyond our ‘shopping list’ type of prayers to contemplative prayers where we can learn to contemplate on his holiness.

2. People who knows the Word of God

Matt. 4:4

MT 4:4 Jesus answered, "It is written: `Man does not live on bread alone, but on every word that comes from the mouth of God.' "

Jesus mentioned that in response to the temptations of Satan. Not too long again, Christians are known as people of the Book. You know who called us that. The Muslim. Unfortunately, Bible literacy has gone down so much that many still times the sentences “God helps those who help themselves” come from the Bible. The Reformation started the trend of translating the Bible into the people’s own language so that people can read and understand the Bible themselves, not just the clergy and the scholars. We shall be celebrating the 400 years anniversary of the King James Bible next year.

3. People who Loves the People of God

One of the observations made by many people is how Christians ‘love on another.’ Of course, I am aware that there are problems in the church and Christians are suing each other in the courts. However, one of the distinguishing marks of Christians is their love for one another. I am privileged to be in a church where there is this Christian love. Often it is not apparent, but anything, should anyone in this church get into trouble, people are mobilized into service, counseling, giving aids, giving money, visitations and prayers. I am very impressed by the Ladies Fellowship and the Cell Groups in this. I am also impressed by individual Christians who will go out of the way to help others.

John 13: 34 Jesus said

JN 13:34 "A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this all men will know that you are my disciples, if you love one another."

People will know that we are disciples of Jesus Christ if we love one another. Love for one another is the mark of being a Christian.

4. People who Loves Others

Matt. 5:43

MT 5:43 "You have heard that it was said, `Love your neighbor and hate your enemy.' 44 But I tell you: Love your enemies and pray for those who persecute you, 45 that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.

5. People Who Lives with Integrity

Matt. 5:33-37

MT 5:33 "Again, you have heard that it was said to the people long ago, `Do not break your oath, but keep the oaths you have made to the Lord.' 34 But I tell you, Do not swear at all: either by heaven, for it is God's throne; 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36 And do not swear by your head, for you cannot make even one hair white or black. 37 Simply let your `Yes' be `Yes,' and your`No,' `No'; anything beyond this comes from the evil one.

Here Jesus is teaching his disciples to keep their words. Deliver what you promise. No need to talk too much. Walk your talk. Christians are always aware that they are living in the world but they are not part of the world. That’s because their perspective is different. The world wants Money, Power, and Sex. Christians want in Faith, Love, and Hope. This is the straight and narrow path Jesus talked about. Christians have always sought to live lives of honesty, integrity, and according to their conscience.

6. People Who Experiences Joy

John 15: 9-11

JN 15:9 "As the Father has loved me, so have I loved you. Now remain in my love. 10 If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete.

Jesus was teaching his disciples. If we remain in Jesus’ love, then we shall have joy. Joy is different from happiness. Happiness is transient. I remember the happiness I feel when I bought my first BMW 520. The sleek design and the smell of new leather. Wow. It is heavenly. There is a special feeling when you drive around in a new BMW. You feel that everyone is looking at you. After a few days, it is just another car.

I remember the joy when I married almost 30 years ago. Despite all the up and downs in a marriage the joy is still there. How much so is the joy of Jesus who said that his “joy may be in you and that your joy may be complete.”

7. People Who are Free

John 8: 32-35

32 Then you will know the truth, and the truth will set you free."

JN 8:33 They answered him, "We are Abraham's descendants and have never been slaves of anyone. How can you say that we shall be set free?"

JN 8:34 Jesus replied, "I tell you the truth, everyone who sins is a slave to sin. 35 Now a slave has no permanent place in the family, but a son belongs to it forever. 36 So if the Son sets you free, you will be free indeed.

(a) New Covenant

Unlike the Israelites who are under the Mosaic covenant, we Christians are under the new covenant. The prophet Jeremiah taught a lot about this covenant. This new covenant is not about obeying a set of eternal rules and regulation. God has now written his laws into our hearts and conscience. We know what is right or wrong

(b) Choices

a. Reject God

God has allowed us to choose to obey him or not, as he has allowed us to choose to be saved or not. Imagine a being with all the power in all creation allowing his creatures free-will! Imagine such a being allow his creatures the choice to reject him. And even when they have accepted him, he still allows the choice to disobey him. It is a high sign of respect to be allowed freedom.

Most of us who are working know that there is a hierarchy of authority in any company and the lower you are in that hierarchy, the less freedom you have. The reverse is true. The higher you are in the hierarchy the more freedom. God has turned it upside down. All levels of the hierarchy have equal freedom. The cleaners have equal freedom as the executives.

b. Choose God

Choosing God is a choice. Choosing God is privilege given to us and nobody can take that away from us. They can take away our status, our properties, or dignity but they cannot take away our freedom to choose God.

I am often touched by this story that I have heard but I cannot confirm whether this is a true story or not. It was about group of Christians in Africa that was captured by a regime that hated Christians. These Christian are placed in the middle of a stadium to starve to death as a lesson to others who want to become Christians. There a young man among the Christians who is a musician. He decided to lead the captured Christians to sing hymns to praise God. All day and night, sounds of singing can be heard from the compound. The captors were upset about the singing and ordered the young man not to sing. The young man disobeyed and continued to sing. The captors decided to cut off the young man’s tongue. They observe closely to see what the young man will do. They say the young man mimic playing a guitar and singing though there was no sound from his mouth. The captors were upset and decided to cut off both his forearms above the elbow. They then watched what the young man will do. The young man stood up in the centre of the group and swayed his body as if he is singing in worship of the Lord. The captors were so furious that they cut off the young man’s head and throw it into the crowd of captive Christians to discourage them. Instead the next day, they find the Christians singing even more enthusiastically. When they we to investigate found the young man’s head. The expression on the face of the young man at the time of his death was that of a man full of joy and expressing this joy by singing to God. Not even death can rub this young man of his choice to follow God.

Lessons for us

We need to be a people apart. The Recabites followed the 250 years old commands of their founder, a man, their forefather – Jonadab Ben Recab. We follow the eternal commands of Jesus who is more than a man. He is also a God. We become a people apart by

(1) Saved, worshipful and prayerful

a. Set time for personal prayer

b. Read a devotional book

(2) Study the Word of God

a. Read the Bible

b. Read books about books of the Bible

c. Memorise parts of the Bible

(3) Learn to love one other Christians

a. Do something for one Christian

(4) Learn to love one other non-Christians

a. Do something for one non-Christian

(5) Live each day with integrity

(6) Receive joy in our lives

(7) Exercise your freedom to Please God

Soli Deo Gloria

Run with the Horses

2010-08-30T06:37:00.004+08:00

Run with Horses

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Run with the Horses

Text: Jeremiah 12:5

Text

5 “If you have raced with men on foot and they have worn you out, how can you compete with horses? If you stumble in safe country, how will you manage in the thickets by the Jordan?” (NIV)

Sermon Statement

God is with you, will give you strength and will not let you face problems more than you are able to overcome

Context

Translation[1]

Jeremiah:

18 The Lord made it known to me, and so I knew; then You showed me their evil deeds.

19 But I was like a gentle lamb led to slaughter; I had not known that they devised plots against me:

“Let us destroy the tree with its sap, and let us cut him off from the land of the living,

that his name be remembered no more.”

20 O Lord of Hosts, who judges righteously, who tries the heart and mind, let me see your vengeance upon them, for to you I have committed my cause.

The Lord:

21Therefore thus said the Lord concerning the men of Anathoth, who seek your life, and say, “Do not prophesy in the name of the Lord or you will die by our hand,” 22Therefore thus says the Lord of Hosts, “Behold, I will punish them; the young men shall die by the sword; their sons and their daughters shall die by famine; 23 and none of them shall be left, for I will bring evil upon the men of Anathoth, the year of their punishment.”

Jeremiah:

12:1 Righteous are you, O Lord, even when I contend with you, nevertheless I would present my case to you. Why does the way of the wicked prosper? Why do all who are treacherous thrive? 2 You plant them and they take root; they grow and bring forth fruit; You are near in their mouth but far from their heart.

3 But you, O Lord, have known me; you see me; and you try my heart toward you. Pull them out like sheep for slaughter; and set them apart for the day of slaughter. 4 How long will the land mourn? And the grass and every field wither? Because of those who dwell in it, the beasts and birds are swept away. Because they said, “He will not see our latter end.”

The Lord:

5 “If you have raced on foot and they have wearied you, How will you compete with horses? And if you trust in a safe land, How will you do in the jungle of Jordan?

6 For even your brothers and the house of your father, even they have dealt treacherously with you. They are in full cry after you; do not believe them, even though they speak good words to you.”

Introduction

Jeremiah’s Times

686 Manasseh becomes sole king

648 Josiah born

642 Amon succeeds Manasseh as king

640 Josiah becomes king

633 Josiah at 16 seeks after God

628 Josiah at 20 begins reforms

627 Jeremiah at 20 called as prophet

621 Mosaic Law found in the temple

612 Nineveh destroyed as Nahum prophesied

609 Josiah slain in battle at Megiddo; Jehoiakim becomes king

605 Babylon defeats Egypt at Carchemish;

Daniel, others taken hostage to Babylon;

Nebuchadnezzar becomes king of Babylon

604 Nebuchadnezzar receives tribute in Palestine

601 Nebuchadnezzar defeated near Egypt

598 Jehoiakim set aside; Jehoiachin rules from December 9 to March 16, 597 and is deported April 22 to Babylon

597 Zedekiah becomes king in Judah

588 Babylon lays sedge to Jerusalem on January 15

587 Jeremiah imprisoned (Jer. 32:1–2)

586 Zedekiah flees July 18; destruction of city begins August 14; Gedaliah killed and Jews migrate to Egypt against God’s command October

Today passage involves Jeremiah’s fourth message focused on Judah’s broken covenant with her God. Though the message itself is undated, several markers help date the passage to 621 BC., six years after Jeremiah began his ministry around the time of King Josiah death by Pharoah Neco. Prior to that the temple was being repaired as part of King Josiah’s reforms, and a copy of the Law was discovered in the renovation (2 Chron. 34:14-33). Several of Jeremiah’s references seem to allude to this discovery of God’s Law and the realization of the broken covenant. Jeremiah called on the people to heed the words of the covenant that Josiah read to them (11:6; 2 Chron. 34:19-32). The specific portion of the covenant God mentioned was the terms that regarded obedience and disobedience to His Law (cf. Deut. 28).

Though King Josiah forced an outer conformity to the covenant, his reform did not penetrate the hearts of the people in a lasting way. Thus, under Josiah, the ancient feasts and worship were reinstituted. Thus too Habakkuk, the troubled Levite whose thoughts are recorded in the book that bears his name, came to Jerusalem and took a leading role in the revival of public worship. But Habakkuk was a worried, deeply concerned man. In spite of the outward signs of revival under Josiah, Habakkuk sensed the deep-seated evil which still revealed itself on the hills of Judah and in the injustices which marred his society. There were even rumours of royal child sacrifice to Chemosh.

After Josiah died the people returned to their idolatrous ways. Among the people was a conspiracy to abandon the covenant. Instead of heeding the warning of Jeremiah they returned to the sins of their ancestors to serve false gods. The people responded to Jeremiah’s rebuke by trying to kill him. This is the first episode in their continuing opposition to his ministry.

Challenges

People

Lessons for us

(a) The plot on Jeremiah’s life (11:18-20)

(b) The refusal of the people to listen to Jeremiah and repent (11:21-23) and “Why does the wicked prospers?” (12:1-4)

“If you have raced with men on foot and they have worn you out,

If you stumble in safe country,

(a) Jeremiah’s family and the men of Anathoth

(b) The nation of Judah and the nation of Judah and the surrounding nations

(a) more suffering for Jeremiah as he continue to prophecies

(b) God’s judgment on Judah (12:7-13) and God’s judgment on the surrounding nations (12:14-17)

how can you compete with horses?

how will you manage in the thickets by the Jordan?

(a) Jeremiah’s family and the men of Anathoth, the royal household, the nation of Judah (12:6)

(b) The nation of Judah and Chaldeans, Arameans, Moabites, Ammonites, Babylonians

“If you have raced with men on foot and they have worn you out,

how can you compete with horses?

If you stumble in safe country, how will you manage in the thickets by the Jordan?

Jeremiah was tired and burnt out. Ministry during the peaceful reign of King Josiah and the state support of religion has worn him out. He is not seeing fruits in his ministry. People are not repenting but making a great show of religiosity.

Jeremiah is worn out by contenting or racing with men and stumbling in a safe country.

He is tired and he started complaining to God.

What is God’s response?

“Poor Jeremiah, working so hard, you need a break.”

“Don’t worry, things will be easier than now on.”

“It’s okay, just do your job.”

Actually God said,

“If you have raced with men on foot and they have worn you out,

how can you compete with horses?

If you stumble in safe country, how will you manage in the thickets by the Jordan?” (Jer.12:5)

“Jeremiah, you think what you have suffered is bad, wait till you experience what will be coming for you!”

What is next is that you will be racing with horses and walking through the thickets of Jordan.

Future challenges for Jeremiah

(1) conflicts with false prophets

(2) into the stocks by priest Pashhur

(3) threat of death (cistern) and imprisonment by King Zedekiah’s officials

(4) taken to Egypt

(5) acting out prophetic parables

i. buying and burying a linen belt – how God wishes to ruin Judah’s pride

ii. buying a jar of clay and smashing it – how God will smash Judah

iii. make and wear a yoke of wood – Babylonians will enslave Judah

Is God being nasty to Jeremiah?

Reverend Doctor George Campbell Morgan D.D. (9 December 1863 – 16 May 1945) was an evangelist, preacher and a leading Bible scholar. Morgan was the pastor of Westminster Chapel in London from 1904 to 1919, and from 1933 to 1943. His preaching and weekly Friday night Bible classes were attended by thousands. Known as prince of expositors, Preaching Magazine ranked him among the ten greatest preachers of the 20th century. His paramount contribution to the Christian faith lay in teaching the Bible and showing people how to study it for themselves. Superbly gifted, he dedicated his insight and eloquence to a single objective: communicating God's truth with scholarly integrity, rhetorical lucidity, and arresting relevance. Morgan published over 60 books and booklets, many of which are still available today.

G. Campbell Morgan notes,

“God never calls a man to content with horses until He has practiced him with footmen; that God has never yet send a man into the wilds of Jordan until He has trained him in the land of peace. It is a great principle, always obtaining in God’s method with His servants, and in all His dealings with His people” (G. Campbell Morgan, Studies in the Prophecy of Jeremiah, 1994, Old Tappan, NJ: Fleming H. Revell Company, 91).

Lessons for us

1. God has helped we in our struggle with our problems in the past and is helping us in the present

“God is with you, will give you strength and will not let you face problems more than you are able to overcome”

At the beginning of his ministry, God has promised to make Jeremiah a fortress, an iron pillar and a wall of bronze. Jer. 1:18, 19

18 Today I have made you a fortified city, an iron pillar and a bronze wall to stand against the whole land—against the kings of Judah, its officials, its priests and the people of the land. 19 They will fight against you but will not overcome you, for I am with you and will rescue you,” declares the LORD.

Morgan proclaims,

“Victories won where they seem impossible, are assurances that they will be won where they seem impossible” (G. Campbell Morgan, Studies in the Prophecy of Jeremiah, 1994, Old Tappan, NJ: Fleming H. Revell Company, 93).

“The one thing no man can take away from us is our victory of yesterday, and its prophecy of victory tomorrow” (G. Campbell Morgan, Studies in the Prophecy of Jeremiah, 1994, Old Tappan, NJ: Fleming H. Revell Company, 93).

2. God is sovereign (God has his own timing ) (12:7-17)

“Can God suffers?”

“Can God feels pain?”

The divine lament portrays God as also suffering because of evil, evil from the hand of his own people. This passage gives us a rare glimpse into the consternation and anguish that evil causes God. The anguish is especially acute for him when his own people are responsible for it. In these verses the Lord expresses both love and hate for his people, emotions we usually consider mutually exclusive, at least for God. When the Lord opened himself up to his people in love, he also opened himself to the possibility of hurt.

These verses present an image of God as passionately involved with his world and his people. It is amazing to think that evil can cause God the same anguish that it causes man. Passages such as this forever discredit the image of God as dispassionate and removed from his world.

God would forsake and abandon Judah and turn her over to her enemies. By describing the nation as His house, His inheritance, and the one He loved, God was indicating that the judgment was not coming from the hardened heart of a capricious king. Though He wanted to do just the opposite, God was forced to judge because of the people’s sin. The nation had become like a lion who had raised her voice (roars) in opposition to Him.

3. God is with us

We are involved in spiritual warfare. One of the most powerful weapons the Enemy has against us is discouragement and despair. It is his WMD (weapon of mass discouragement). Paul writes to the Ephesians,

12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. 13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15 and with your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.

(Eph. 6:12-18)

4. God will help us in our struggle with our problems in the future

“God is with you, will give you strength and will not let you face problems more than you are able to overcome”

5. God’s judgment is just

A note about the destruction of the men of Anathoth: The account of the return from exile recorded in Ezra-Nehemiah states that 128 men of Anathoth returned with the exiles (Ezra 2:23; Neh 7:27), so the destruction was not complete[2]

Issues

People

Lessons for us

(a) The plot on Jeremiah’s life (11:18-20)

(b) The refusal of the people to listen to Jeremiah and repent (11:21-23) and “Why does the wicked prospers?” (12:1-4)

“If you have raced with men on foot and they have worn you out,

If you stumble in safe country,

(a) Jeremiah’s family and the men of Anathoth

(b) The nation of Judah and the surrounding nations

(a) God has helped we in our struggle with our problems in the past and is helping us in the present

(b) God is sovereign (God has his own timing)

(a) more sufferings for Jeremiah as he continue to prophecies

(b) God’s judgment on Judah (12:7-13) and God’s judgment on the surrounding nations (12:14-17)

how can you compete with horses?

how will you manage in the thickets by the Jordan?

(a) Jeremiah’s family and the men of Anathoth, the royal household, the nation of Judah (12:6)

(b) The nation of Judah and Chaldeans, Arameans, Moabites, Ammonites, Babylonians

(d)God will help us in our struggle with our problems in the future

(e)God’s judgment is just

Conclusion

“God is with you, will give you strength and will not let you face problems more than you are able to overcome”

If you have raced with men on foot and they have worn you out, how can you compete with horses?

Morgan:

“In my contending with horses, I shall also and again be weary; but I shall win, for I have already won by Thy strength in running with footmen” (G. Campbell Morgan, Studies in the Prophecy of Jeremiah, 1994, Old Tappan, NJ: Fleming H. Revell Company, 93).

If you stumble in safe country, how will you manage in the thickets by the Jordan?

Morgan:

“that He is God, though in the wilds I shall oftentimes be assaulted by fear, yet I shall win, as I have won in the land of peace” (G. Campbell Morgan, Studies in the Prophecy of Jeremiah, 1994, Old Tappan, NJ: Fleming H. Revell Company, 93).

Soli Deo Gloria

[1] Craigie, P. C. (2002). Vol. 26: Word Biblical Commentary : Jeremiah 1-25. Word Biblical Commentary (174). Dallas: Word, Incorporated.

[2] Craigie, P. C. (2002). Vol. 26: Word Biblical Commentary : Jeremiah 1-25. Word Biblical Commentary (179). Dallas: Word, Incorporated.

The Lamentations of Jeremiah

2010-07-19T01:24:00.004+08:00

Knowing the God of Lamentation's Jeremiah

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The Lamentations of Jeremiah and the God of Jeremiah

Lamentations 3:21-25

Sermon Statement

Justice and love comes together in our Holy God in perfect balance. The unfailing love of God goes beyond judgment to new life because He is a God of hope, love, faithfulness and salvation

Text:

LA 3:21 Yet this I call to mind

and therefore I have hope:

LA 3:22 Because of the LORD's great love we are not consumed,

for his compassions never fail.

LA 3:23 They are new every morning;

great is your faithfulness.

LA 3:24 I say to myself, "The LORD is my portion;

therefore I will wait for him."

LA 3:25 The LORD is good to those whose hope is in him,

to the one who seeks him;

Introduction
I visited Rijksmuseum Amsterdam - Museum for Art and History in 2006, the 400 anniversary of Rembrandt’s birth. The museum has a special exhibit of many of Rembrandt’s paintings. I remember enjoying examining the paintings. It was a bittery cold day in Amsterdam but the museum was nice and warm. The painting that haunts was one about the prophet Jeemiah.

The Prophet Jeremiah Mourning over the Destruction of Jerusalem by Rembrandt van Rijn was completed in 1630, the same year he completed his oil on panel Judas Returning the Thirty Pieces of Silver, as well as Samson Betrayed by Delilah, Self-portrait with Wide-open Eyes and The Raising of Lazarus.

That year Rembrandt's father died. “The Prophet Jeremiah Mourning over the Destruction of Jerusalem” is among the early works of Rembrandt in which his leitmotif of conceptual structure was a single or totally dominant figure
that is totally bound up in the course of an historical event. Rembrandt masterfully turns an individual person, their expressions and posture, into a history painting. Seated at the base of a large column, Jeremiah mourns the destruction of Jerusalem. It was an event he had prophesied. The light falls almost exclusively on the old man and his immediate surroundings. His bushy beard, wrinkled forehead and fur-lined cloak are depicted with great precision.

Jeremiah's pose, his head supported by his hand, is a traditional attitude of melancholy: his elbow rests on a large book which is inscribed 'Bibel' on the edge of the pages, probably a much later addition to the painting. The book is presumably meant to be his own Book of Jeremiah or the Book of Lamentations. Rembrandt is a master of light in art. The lighting of the figure is particularly effective with the foreground and the right side of the prophet's face in shadow and his robe outlined against the rock. Jeremiah’s hands rested on a few pieces of gold and silver vessels which he must have managed to salvage from the burning temple.

Away from the light, on the left in the background, was the fall of Jerusalem. The Babylonian troops of King Nebuchadnezzar II are marching into the city and putting it to the torch. These events occurred in the year 586 BC. Zedekiah, King of Judah, is standing outside the city, his head in his hands. Nebuchadnezzar ordered his eyes to be gouged out.

Background
Traditions have it that the prophet Jeremiah wrote the Book of Jeremiah and Lamentations. The central theme is the fall of Jerusalem to King Nebuchadnezzar of Babylon in 586 BC. Jerusalem fell because of God’s judgment on the Israelites who had turned away from God. The Israelites turned to idolatry and self-dependence.

Jeremiah ministered under seven rulers
• Josiah (Judah’s last Godly king)
• Jehoiakim (ungodly, scripture burning king)
• Jehoiachin (a ninety-day wonder judged by God)
• Zedekiah (Judah’s last king)
• Nebuchanezzar (Babylon conqueror)
• Gedaliah (Babylonian appointed governor of occupied Jerusalem)
• Johanan (successor of Gediah who was assassinated)

God’s judgment on the Israelites (Judeans) was because of
• Ungodly kings
• False prophets, priests and wise men
• Idolatry of the people (return to worship of Baal)
• Refusal to listen to God

The book of Lamentations is written during the fall of Jerusalem to Nebuchadnezzar of Babylon in 586 BC. Jeremiah was never exiled to Babylon so it shows the agony of the people left behind after the military devastation. The horrors of the conquest include
• Wholesale devastation and slaughter of kings (2:6,9: 4:20), princes (1:6; 2:2,9; 4:7-8; 5:12), elders (1:19; 2:10; 4:16), priests (1:4,19; 2:6, 20; 4:20), prophets (2:9, 20) and people (2:10-12; 3:48; 4:6)
• Starving mothers are reduced to cannibalism (2:20; 4:1)
• Judah’s people are dragged into exile (1:3, 18)
• Elaborate ceremony and worship rituals came to an end (1:4, 10)

The book of Lamentation has a chiastic structure. The chiastic structure shows the main theme of the book. Though the book is mainly about God’s anger and judgement, it also reveals some important attributes of God.

The chiasm structure of Lamentations

Right in the middle of the book, amongst all the desolation and judgements is this few wonderful passages – Lam. 3: 21-25. Jeremiah reminds us that
LA 3:21 Yet this I call to mind
and therefore I have hope:

LA 3:22 Because of the LORD's great love we are not consumed,
for his compassions never fail.

LA 3:23 They are new every morning;
great is your faithfulness.

LA 3:24 I say to myself, "The LORD is my portion;
therefore I will wait for him."

LA 3:25 The LORD is good to those whose hope is in him,
to the one who seeks him;

Attributes of God
1. God of hope (3:21, 24-25)
2. God of love (3:22)
3. God of faithfulness (3:23)
4. God of salvation (3: 22-23)

God of hope (3:21)
Yet this I call to mind and therefore I have hope:

Action words
• call to mind (remember)
• hope

God of love (3:22)
LA 3:22 Because of the LORD's great love we are not consumed,
for his compassions never fail.

Action words
• great love
• not consumed
• never fail

God of faithfulness (3:23)
LA 3:23 They are new every morning;
great is your faithfulness.

Action words
• new every morning
• faithfulness
A new start. Every morning is a new beginning after a night of darkness.

God of salvation (3: 24-25)
I say to myself, "The LORD is my portion; therefore I will wait for him."

The LORD is good to those whose hope is in him, to the one who seeks him;

Action words
• wait
• hope
• seeks
Seeks for God as David did in Psalm 16
Psalm 16

A miktam of David.

PS 16:1 Keep me safe, O God,
for in you I take refuge.

PS 16:2 I said to the LORD, "You are my Lord;
apart from you I have no good thing."

PS 16:3 As for the saints who are in the land,
they are the glorious ones in whom is all my delight.

PS 16:4 The sorrows of those will increase
who run after other gods.
I will not pour out their libations of blood
or take up their names on my lips.

PS 16:5 LORD, you have assigned me my portion and my cup;
you have made my lot secure.

PS 16:6 The boundary lines have fallen for me in pleasant places;
surely I have a delightful inheritance.

PS 16:7 I will praise the LORD, who counsels me;
even at night my heart instructs me.

PS 16:8 I have set the LORD always before me.
Because he is at my right hand,
I will not be shaken.

PS 16:9 Therefore my heart is glad and my tongue rejoices;
my body also will rest secure,

PS 16:10 because you will not abandon me to the grave,
nor will you let your Holy One see decay.

PS 16:11 You have made known to me the path of life;
you will fill me with joy in your presence,
with eternal pleasures at your right hand.

Our response
In difficult and adverse times, we have to remember as Jeremiah did that God is a
• God of hope (3:21, 24-25)
• God of love (3:22)
• God of faithfulness (3:23)
• God of salvation (3: 22-23)

I have written my response to Rembrandt painting in my blog post here:
“The painting has a powerful effect on me. As I gaze on Jeremiah’s face and hands, I felt the pain and disappointment of a man who served God but met with much opposition and ridicule. No one listened to him. Everyone did what seemed right in their own eyes. Jeremiah had talked and scolded and cajoled but it all fell on deaf ears. And because of this, he had to watch as his beloved country was sacked, Jerusalem burnt and the temple destroyed. He had failed as a prophet of the Lord to convince his people. Though the fault was not his, the guilt must have weighted heavily on his mind. The guilt and the pain of a prophet as revealed in this painting.

The painting also spoke to me of the many parents who had to watch their children go astray. They have tried their best to teach them right from wrong. However, that is no guarantee that the children will follow and make correct informed decisions. I am sure the pain in the hearts of these parents resonates with the lamentation in Jeremiah’s heart. The guilt and pain of these parents as reflected in this painting.

The painting also revealed to me the heart of God. How the heart of God must have been broken by the people He loved. He loved so much that He was willing to send His only Son to die for them. These people were so fickle minded and ungrateful. He had given opportunity after opportunity to return to Him yet they continued to spurn Him. They have chosen to chase after other gods who promised immediate gratification. The same pain and sorrow in His heart as reflected by Jeremiah and the newly blinded Zedekiah. The pain of the broken heart of God as ingrained in this painting.

Often, we take for granted, God’s love for us. Looking at Rembrandt’s painting is a graphic reminder of the danger of taking His love and God, Himself for granted.”

Soli Deo Gloria

Growing Sincere Faith

2010-05-11T00:49:00.003+08:00

A Grandmother, a Mother and a Son: Growing Sincere Faith

A grandmother, a mother and a son

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Text: 2 Timothy 1:5

I have been reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also (NIV).

Sermon statement

Timothy’s sincere faith was nurtured and developed by his grandmother, Lois and mother Eunice. The matrix of faith formation is by teaching about the faith, living out the faith, and growing one’s own faith.

Introduction

While it is right to celebrate Mother’s Day because mothers everywhere and of every generation from the time of Eve is to be recognized and appreciated. However, I believe it is too narrow to limit it to only biological mothers. How about thousands of women who are married but do not children, aunties, grandmothers, godmothers, babysitters and guardians of children who are not biological mothers but look after children? Don’t they deserve recognition even though they are not biological mother? I wish to make a case for Motherhood Day instead of Mother’s Day. Happy Motherhood Day!

I thought it fitting, on this Motherhood's Day, that we remember two mothers: Lois, who was grandmother of Timothy, and Eunice, Timothy's mother. In particular, I want to honor the heritage given Timothy because a mother and a grandmother loved him enough to give him their most precious possession: the gift of sincere faith. This faith, according to Paul was first in Timothy’s grandmother Lois, then in his mother, Eunice, and is now to be found in Timothy himself.

2 Timothy was probably written during Paul’s second Roman imprisonment. Here the old apostle is waiting for his execution and longs of the company of Timothy. In this letter he would ask Timothy to join him in Rome (cf. 4:9, 21). Paul had longed for Timothy’s companionship which was such a joy to him. Even the great apostle at times became lonely, discouraged, and in need of support from fellow Christians. In his long ministry, Paul has experienced the betrayal of many friends and colleagues. He remembers fondly of Timothy’s sincere (anypokritou, “unhypocritical”) faith which he attributes to the influence of Lois and Eunice. References to Timothy as Paul’s son in the faith (cf. 1:2; 2:1; 1 Tim. 1:2) could therefore probably be understood to mean a mentor-protégé relationship.

Lois and Eunice were first mentioned in Acts 16:1. We know Timothy's real father was a Greek and his mother a Jewish Christian. Timothy’s father was a Gentile and probably an unbeliever; hence no mention of him is made here.

Eunice, Timothy’s mother was a woman of notable faith (2 Tim. 1:5). She was Jewish (Acts 16:1) and pious, for Timothy’s biblical instruction had begun early (2 Tim. 3:15), but her husband was a Gentile and her son uncircumcised (Acts 16:3). In view of Jewish intermarriage with leading Phrygian families such things may represent her family’s social climbing, not personal declension. Some Latin mss and O rigen on Rom. 16:21, call her a widow, and hypērchen in Acts 16:3 might support this. She lived at Derbe or Lystra (linguistically a case can be made for either). Her name is Greek, and does not seem common. It is sometimes suggested that Paul refers to Jewish faith, but the most natural interpretation of 2 Tim. 1:5 (and of Acts 16:1) is that Christian faith ‘dwelt’ (aorist, perhaps alluding to the event of conversion, doubtless in Paul’s first missionary journey) ‘first’ in Lois and herself (i.e. antecedent to Timothy’s conversion).^{^[1]}

Lois, Timothy’s grandmother is presumably the mother of Eunice (2 Tim. 1:5). Paul doubtless alludes to her Christian faith: had she been simply a godly Jewess, her devotion is less likely to have been known to him.

(1) Teaching about the Faith

How powerful is the teaching of scripture in the lives of our children and grandchildren? Note again what Paul said to Timothy:

"Indeed all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceivers and deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it, and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus" (2 Timothy 3:12-15).

How important to the lives of our children and grandchildren is the learning of scripture? This cannot be emphasized enough. But what is more important, as the apostle Paul stated next is the foundation of our teaching.

"All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (2 Timothy 3:16).

How then do we teach our children scripture?

Age appropriate teaching
Read the Bible together
Discuss the sermon
Relate it to their everyday life
Memorise the Scripture

(2) Living Out the Faith

One day four ministers stood talking and, as so often happens, the conversation soon drifted to shop talk. "I prefer the King James Version of Scripture," said one, "for its eloquent use of the English language." A second minister gave forth that no Bible could match the New American Standard for its faithfulness to the original Greek and Hebrew text. "That may well be," said the third, "but I prefer the New International Version for its contemporary language and easy readability." There was a thoughtful period of silence, and then the fourth minister said, "I like my mother's translation best." It was with some surprise that the others said: "We didn't know that your mother had translated the Bible." "Yes, she did," he replied. "She translated it into her daily life, and it was through her translation that I came to faith."

We are the walking Bible. Our children cannot see Jesus but they see us. We are the demonstration of the faith to our children. Timothy must have been building up his faith by watching how his grandmother Lois and mother Eunice lived. How they interact with each other.

Deut. 6: 6-9

6 These commandments that I give you today are to be upon your hearts. 7 Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. 8 Tie them as symbols on your hands and bind them on your foreheads. 9 Write them on the doorframes of your houses and on your gates.

(3) Nurturing the Faith

Paul mentions Timothy as co-sender of six of his letters. He also spoke highly of Timothy in his letter to the Philippians. So confident was Paul of Timothy's faith that, in his first letter to Timothy, he called Timothy "my true son in the faith." Timothy became for Paul what Barnabas could not be -- the inheritor of Paul's mission. In Paul's final letter to Timothy, written near the end of his life, he speaks without reserve, calling Timothy "my beloved child," for Timothy was truly part of Paul's lineage, wealth and crown.

In essence Paul said: "Timothy, I know your grandmother, and her faith is authentic. It is the same faith I have observed in your mother, and after having watched you all this time I am convinced of your faith also." To describe that faith, Paul used a word which means literally, "without hypocrisy." (quote from Wood, D. R. W. (1996, c1982, c1962). New Bible Dictionary (p. 694). InterVarsity Press).

Timothy was a native of Lystra (Acts 16:1) and was highly esteemed by his Christian brethren both there and in Iconium (Acts 16:2). When he became a Christian is not specifically stated, but it is a reasonable inference that he was a convert of Paul’s first missionary journey, which included Lystra in its itinerary, and that on that occasion he witnessed Paul’s sufferings (2 Tim. 3:11). It is not certain when Timothy’s mother Eunice became a Christian, perhaps before Timothy, but certainly before Paul’s second missionary journey.

He was first entrusted with a special commission to Thessalonica to encourage the persecuted Christians. He is associated with Paul and Silvanus in the greetings of both Epistles directed to that church
was present with Paul during his preaching work at Corinth (2 Cor. 1:19)
is next heard of during the apostle’s Ephesian ministry, when he was sent with Erastus on another important mission to Macedonia
whence he was to proceed to Corinth (1 Cor. 4:17). The young man was evidently of a timid disposition, for Paul urges the Corinthians to set him at ease and not to despise him (1 Cor. 16:10–11; cf. 4:17ff.). From the situation which resulted in Corinth (see 2 Cor.) Timothy’s mission was not successful, and it is significant that, although his name was associated with Paul’s in the greeting to this Epistle, it is Titus and not Timothy who has become the apostolic delegate
accompanied Paul on his next visit to Corinth, for he was with him as a fellow-worker when the Epistle to the Romans was written (Rom. 16:21)
went with Paul on the journey to Jerusalem with the collection (Acts 20:4–5)
when Paul, then a prisoner, wrote Colossians, Philemon and Philippians. In the latter Epistle he is warmly commended and Paul intends soon to send him to them in order to ascertain their welfare
When the apostle was released from his imprisonment and engaged in further activity in the E, as the Pastoral Epistles indicate, it would seem that Paul left Timothy at Ephesus (1 Tim. 1:3) and commissioned him to deal with false teachers and supervise public worship and the appointment of church officials.

The question that is important to us is how did Timothy develop this sincere faith that is Paul trust so much? We knew that Timothy received teaching and lived in a household of faith. So how did he develop his own faith?

Many of us who grew up in a household of faith may be living the faith of our parents instead of our own faith. While our parents’ faith is good enough for us when we are children, it will no be enough for us when we are adults.

"Indeed all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceivers and deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it (We tend to believe the values our parents give us, don't we?), and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus" (2 Timothy 3:12-15).

We all have to move from the “faith our parents have in Christ Jesus” to “faith in Christ Jesus.” How do we do that? Against Paul has provided the answer.

We are taught the scripture, we live the scripture and the scripture forms us.

The Holy Spirit is given to us to help his develop sincere faith. This sincere faith is based upon the scripture. The Holy Spirit uses the scripture to help us develop our own faith in Jesus Christ.

Conclusion

Soli Deo Gloria

^{^[1]}Wood, D. R. W. (1996, c1982, c1962). New Bible Dictionary (346). InterVarsity Press.

Abortion: Slaughter of the Innocents

2010-05-03T00:49:00.001+08:00

Abortion: Slaughter of the Innocents

Dr Alex Tang

Sermon statement

Abortion is never justified except to save the mother’s life

Introduction

Abortion is an important issue to discuss in churches today. I shall approach this topic by considering when human life begins. By identifying when human life begins and estimating the time when abortion is done, we shall come to an understanding on whether abortion is taking a human life or not. We shall also look at some Bible verses and derive some biblical principles that may help us to thinking about this subject. We shall end by discussing in what ways we shall deal with abortion and the people involved.

1. When does human life begins?

1.1. Conception, fertilisation, chromosome fusion

· The Roman Catholic Church, the Orthodox Church and some of the Protestant denominations regard conception as the point when the spermatozoa penetrates the ovum and fertilises it. To them, conception is when human life begins. Conception is when the soul enters the cell or ensoulment has occurred.

· The philosopher Aristotle believed that at conception the future child is endowed with a principle of only vegetative life. This is exchanged after a few days for an animal soul. The animal soul is succeeded by a rational soul much later. His followers taught that a male child receives his rational soul on the (40) fortieth day. The female child receives her rational soul on the (80) eightieth day. This belief was widely accepted by the ancient world for many centuries.

· In the fourth century, Gregory of Nyssa, who was well educated in Greek teaching, advocated the view that at the time of conception, the embryo is given a life principle (soul) and begins to live a distinct individual life.

· Thomas Aquinas, the great Dominican theologian, reverted to Aristotle’s teaching that a male was given a soul after 40 days and the female after 80 days. This was accepted by the church and later became widely accepted as a church tradition until 1875.

· In 1875, the German embryologist, Oskar Hertwig, discovered the fusion of the spermatozoa and the ovum (egg) in fertilisation. That year, the Sacred Congregation for the Doctrine of Faith in Rome declared that a human being exists and becomes ‘ensouled’ the moment the spermatozoa enters the ovum.

· In 1987, it modified this view by declaring that human life begins not at the moment when the spermatozoa penetrates the ovum but at the moment of fusion between the male and female genetic materials (nuclei). Modern science has discovered that there is a time lapse of 22 hours between the moment the spermatozoa penetrates the ovum wall and the fusion of the genetic materials.

· The late Pope John Paul II reaffirmed the Roman Catholic tradition that life begins at conception when he wrote: “When a unique set of human genetic instruction is present, a person is present.” In his attempt to modernise church tradition, the late pope implied that the presence of a complete set of human DNA makes a cell a human person. To modern scientists, this may not make sense. They may retort that all our skin cells have complete sets of human DNA and we lose millions of skin cells a day! Is each cell then a person? Having a complete set of human DNA does not make a person as in the case of a teratoma. A teratoma is a fertilised ovum mutated into a tumour. There are differentiations of tissues in a teratoma though in a chaotic manner. When we cut open a teratoma, we may find hair, mixed with tooth and other organs but a human being is not formed. All the genetic information may be present but the development has gone haywire. Another point to be considered is that 40 to 70 percent of fertilised eggs die when they fail to implant in the womb. If the presence of a complete set of DNA defines a human person, then one would have to say that the majority of human beings were never born or lived no longer than a week.

· Professor John Guillebaud from the University of College, London, has suggested that conception is a process. He believes that conception has two components: fertilisation and implantation. Fertilisation without implantation has zero survival rate. With fertilisation and implantation, the foetus has about 80 percent chance of making it to term. Hence Professor Guillebaud considers conception to have taken place only when a fertilised ovum implants in a uterine wall. Conception, according to him, would not have taken place if a spermatozoa penetrated the ovum and fertilised it but was not implanted, as in spontaneous abortions or fertilisation in a test tube.

· Professor Ramsey, a noted Protestant ethicist, believes that a zygote is a human being i.e. human life begins at conception. Professor Ramsey did not go into the technical details.

1.2. Implantation (six days)

· The uterine lining must respond. If no response, the embryo will not develop.

1.3. Cell differentiation, individuation (14 days)

· Many in the scientific community believe that human life begins 14 days after conception. Implantation begins at day five and completes by day nine. By day 14, the cells of the embryo begin to specialise so that the embryo has a top, bottom, front and back. A primitive streak is formed which will develop into the spinal cord and nervous system. Other cells begin to separate into foetus, placenta and other supportive tissues.

· At 14 days, the possibility of twinning recedes. Twins are formed when the embryo splits into two, each with equal and identical genetic materials. They are identical twins because they are from one embryo. They share one placenta. Non-identical twins happen when two ova are fertilised and the two embryos are implanted at almost the same time. They develop independently of each other. Triplets, quadruplets and so forth are similarly formed. Some would regard this as an important fact. If one were thinking in terms of souls, then would an embryo that is destined to split and become twins be given two souls at conception? Could two souls coexist in one embryo? If at conception, one soul were given, what would happen when the embryo splits into two when twinning occurs? Another observation is that prior to 14 days, two embryos can fuse and subsequently develop normally but with four sets of genetic information. In the triplets, two embryos will have fused so that there is only one +2. If one male and one female embryo fused, we get hermaphrodite.

· In the United Kingdom, an ethics committee led by Dame Mary Warnock, a philosopher came to the conclusion that it is not unethical to create and experiment on embryos as long as it does not occur fourteen days after fertilisation. The Warnock Committee’s recommendation served as the basis of The Human Fertilisation and Embryology Authority Act passed in the United Kingdom in 1990. This Act governs IVF (in-vitro fertilisation) and the treatment of embryos. Experimentation of embryos was allowed under the Act up to fourteen days after fertilisation.

· The 14-day mark is the choice of the Embryo Research Panel of the National Institute of Health (1994) in the USA and of the Donaldson Report in the UK. Many other research institutes also follow similar definitions that human life begins at 14 days with the formation of the primitive streak and considering that the possibility of twinning recedes beyond that point.

1.4. Formed and unformed (28 days)

· The formation of all body systems and organs is complete after 28 days. The embryo is about two millimetres long. During subsequent growth, these organs will increase in size and functions. The embryo can now be considered ‘formed’. A human body or nephesh may be said to be present.

· In the early and medieval church, the consensus among theologians was that God would give a soul at the point when the body is fully ‘formed’ in the womb. This is known as soul creation.

· Another school of thought called traducianism taught that a soul is inherited from one’s parents and will be fully formed when there is a formed body. One can only be a human being if one has a body and a soul.

· This is obviously different from the beliefs of the Early Church Fathers that a life principle (soul) is given at conception. Both soul creation and traducianism reason that one needs to have a body to have a soul. The distinction is between ‘formed’ and ‘unformed’.

· Those who taught this include Lactanius, Jerome, Augustine, Cyril of Alexandria and Thomas Aquinas.

1.5. Ensoulment (40-90 days)

· Aristotle wrote that the male embryo develops a human soul about 40 days after conception, whereas a female embryo acquires its soul 80 days after conception. One author has suggested that the early church was influenced by this ‘delayed ensoulment’ principle and allowed abortion up to 90 days.

· At 40 days, primitive undeveloped brain waves can be detected. High resolution ultrasound done on the foetus at this stage shows incredible details—the foetus begins to look like a baby.

· In the Jewish rabbinic understanding of the Talmud and subsequent teachings, a developing foetus before 40 days is ‘like water’. It is only worthy of consideration after 40 days.

1.6. Human appearance (10 weeks)

1.7. Quickening (16 weeks)

1.8. sensitivity to pain, nervous system (18 weeks)

1.9. viability (24-28 weeks)

· About 24 weeks, the foetus becomes viable. This means that if it was delivered prematurely, it can survive with the help of modern medical care.

· The World Health Organisation (WHO) defines abortion as any product of conception delivered before 28 weeks. However, nowadays, it is routine to be able to save babies born prematurely at 24 weeks.

· Some medical ethicists use viability as a measure of being human.

· At 26 weeks, the foetus has greater viability and is more developed. Brain wave patterns show waking and sleeping stages. To some people, this self-awareness is what makes a human being.

· Self-awareness is an important criterion of personhood. Carl Sagan believed that the ability to think is what makes us human.

1.10. Birth (nine months)

· The Jewish rabbinic commentary regards the foetus to be part of the mother’s body and it is only at the moment when the head or the greater part of the breech is delivered that the foetus becomes an individual.

· But it continues to be regarded as a non-souled entity until after 30 days.

· Roman and Stoic stress that there is no soul until birth

1.11. Naming after birth (Greeks, Romans, Yoruba e,g, eight days)

· Jewish children are not named or admitted to the community until after the eighth day and for those who die in the perinatal period (30 days), the rituals of death are not necessary.

1.12. Self consciousness, cortical development (? 2 years)

For 1900 years the early conceptus was not seen as a person. Significantly, there were no funerals for miscarriages. The Holy Office in 1713 forbade baptism of a fetus not well formed.

2. Biblical considerations

· The Bible does not give an answer to the question, “When does human life begin?” Attempts have been made by various scholars to cite evidence that God considers the foetus to be fully human by referring to Psalm 139, Job 3:11, Jeremiah 1:5 and Luke 1:39-44.

· John Stott made an ingenious argument by using Psalm 139. Firstly, using verse 14, ‘for you created my inmost being; you knit me together in my mother’s womb’, he concluded that the psalmist is already aware at his conception i.e. creation. Secondly, he noted that there is continuity between the verses: verse 1 “you have searched me” (the past), verses 2-3, “you know when I sit and when I rise” (the present) and verse 10, “your hand will guide me, your right hand will hold me fast” (the future). Thirdly, the whole Psalm 139 speaks of communion between God and the psalmist. John Stott concluded that these three words (creation, continuity, communion) give us the perspective that the foetus is already a human life, though not yet mature, has the potential of growing into the fullness of humanity. The point he made was that the beginning of human life is found in the pre-natal period and there is continuity from life before and life after birth.

· “Why did I not perish at birth, and die as I came from the womb?” Job 3:11 (NIV). This verse sheds no light whatsoever on the status of the foetus Job. It provides a retro perspective view as it is the adult Job contemplating his circumstances.

· “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” Jeremiah 1:5 (NIV). The focus of this verse is more on Jeremiah’s calling to be a prophet than it is a statement about when he became a human being.

· Luke 1:39-44 relates the meeting between Mary and Elizabeth, both of whom were pregnant. Elizabeth’s baby (John the Baptist) “leaped in her womb” in response to Mary’s greeting. The case is made here that Luke uses the same word brephos for an unborn child (1:41,44) as a newborn baby (2:12,16) and little children brought to Jesus to be blessed by him (18:15). It is difficult to derive an ethical principle on the basis of one Greek word. Nevertheless, Luke who was often careful with his words classifies all of them as children. Being a medical doctor, he must have been aware of ‘quickening’ or when the unborn child makes his or her first movement in the womb. The emphasis in this passage is on the reaction of the unborn John the Baptist to the unborn Jesus.

These often quoted passages do not address the question, “When does human life begin?” With proper exegesis, one can only conclude that the emphasis is on the sovereignty of God and his interactions with human beings.

3. Abortion

A medical dictionary defined abortion ‘as the premature expulsion from the uterus of the products of conception- of the embryo or of a non-viable foetus’. Embryo refers to the first eight weeks of gestation after fertilisation of the ovum by the sperm. Foetus refers to the embryo after eight weeks until birth. Abortion can be a naturally occurring process. It was estimated that 50% of all conception occurs in abortion because for some reasons, the embryo was non-viable.

Abortion on demand is not available in Malaysia. Abortion can only be performed for medical reasons as provided in section 312 of the Penal Code and its has to be certified by at least two doctors.

In Singapore abortion is available on demand. It even allows teenage girls to procure abortions without their parents’ knowledge. In Britain, abortion was illegal until the Infant Life (preservation) Act of 1929 provided that abortion was admissible if it is to save the life of the mother. This was further liberalised in the 1967 Abortion Act. By 1983 over 2 million legal abortions had been performed since the 1967 Act was passed and by 1995 over 4.5 million.

In the United States, in January 1973 in Roe v. Wade case[1], the United Supreme Court declared by seven votes to two that it is constitutional for a woman to choose to have an abortion done on her during the first three months (first trimester) of her pregnancy and during the second and third trimester if the pregnancy affects her physical or mental health. This ruling opened a floodgate for abortions to be performed in the United States. The premise behind the ruling is that a woman has a right to decide what is to be done to her body and that includes an ‘unwanted’ foetus. This is usually described a ‘pro-choice’. ‘Pro-choice’ means a woman has total rights to decide what is done to her body.

4. Techniques of abortion

Most abortions are done during the first three months of pregnancy. There are a number of ways a fetus can be aborted. I have not included the herbal or other manipulations done by traditional healers and back-street abortionists.

4.1. Vacuum aspiration

This is used for pregnancies up to 12-14 weeks. In this technique, the cervix is dilated and a tube connected to a suction apparatus was inserted. The fetus was sucked out into a jar. The foetal body parts were examined to ensure totally removal.

4.2. ‘D & C’-Dilation and Curettage

This is the most popular technique. The cervix was dilated and a ‘curette’ was inserted. The walls of the womb were scraped until the foetus was cut into pieces and removed.

4.3. Toxic solution

In this technique, a hyperosmolar solution, usually saline was introduced into the womb by means of a needle. The saline kills the foetus that will then be expelled naturally through the vagina. This is usually used in pregnancies of 12-16 weeks.

4.4. Hysterectomy

This is similar to Caesarean section by which the foetus is removed through an incision in the womb. Unlike Caesarean section, the foetus is left to die.

4.5. ‘D and X’ – Dilation and Extraction/ Partial birth abortion

This is done in late stage pregnancies when the foetus is fully formed and is too strong for dismemberment by the above mentioned techniques. Here the foetus was manipulated into a breech position and labour induced by a drug, prostaglandin. The baby was partially delivered feet first until the head remains in the womb. Then the doctor creates an incision at the base of the skull and a suction catheter inserted. The brain is then sucked out through the catheter, causing the skull to collapse and then the now dead baby was removed from the womb by pulling on the feet. Many women who opt for "partial-birth" abortions do so because their foetuses have severe or fatal anomalies or because the pregnancy endangers their lives or health. Opponents of this method of abortion argue that the procedure is really a form of infanticide.

4.6. RU 486 with prostaglandin

In 1991, it was licensed for use in the United Kingdom and in USA, 2000. It is not available in Malaysia. RU 486 can be used during all three trimesters. It produces an abortion by destroying the lining of the womb. It is often used with prostaglandin, a drug that facilitate labour and the evacuation of the abortus from the womb.

4.7. ‘Morning after’ pill

This pill contains a high dose of oestrogen, which makes the lining of the womb unsuitable for implantation of the fertilised ovum. It is effective if take within 72 hours after sexual intercourse.

There are many techniques to abort an embryo or a foetus. Some techniques are relatively safe while others have certain dangers. What is important to note is that these techniques are readily available and can be done by any competent doctor. Hence there are demands from pregnant women for abortion for whatever reasons because of the easy availability and the safety of the procedures. Virginia Mollenkott wrote, “Every time a woman gives birth, she undergoes the equivalent of a major operation, whereas getting a legal abortion is seven times safer than giving birth.” [i] A pregnant lady can check into a hospital or a clinic in the morning, have an abortion done and be home in the afternoon in time for tea.

5. What does the Bible say about Abortion?

The Bible has surprisingly made no reference to abortion. It does not given an answer to the most crucial aspect of the abortion issue- when is the fetus considered a human being? Attempts has been made to cite evidence that God consider the fetus to be fully human by referring to Psalm 139, Job 3:11, Jeremiah 1:5 and Luke 1:39-44.

The Scriptural passage to which both proponents and opponents appeal to in the current debate, is Exodus 21:22-25.

"If men who are fighting hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman's husband demands and the court allows. But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise.” (NIV)

This passage can be understood in different ways. Firstly, the passage may imply that the Bible makes a distinction between a fully human life (the mother) and the life of a foetus. This verse can be taken to mean a foetus is not considered to be a fully human person and is therefore of less inherent value than an already born person. Thus the death of a fetus merit a fine while the death or injury to the mother called for the application of lex talionis (life for life, eye for eye,… etc). However, it must be noted that the foetus does have value, even though it is less than that of the mother.[ii]

Secondly, the passage may be interpreted the way as Jack Cottrell has done. He concludes that verse 22 does not refer to a miscarriage but to a premature birth. Thus causing a premature birth will merit a fine but death of injury to the premature baby or the mother will merit the lex talionis. Thus he concludes,’..the life of the fetus is valued just as highly as the mother, and the lex taliois principle applied to both..’[iii] R.C.Sproul has came to the same conclusion.[iv]

To support this view, R.C.Sproul quoted the work of:

“Dr. Frame also examines the verb yatza, found in Exodus 21:22. The term means ‘go out’ or ‘depart’. Yatza is normally used to describe ordinary births (Gen 25:26, 38:28-30, Job 10:18; Jeremiah 1:5, 20:18). The only possible exception is the use of yatza in Numbers 12:12; Again, the Hebrew has a more accurate term for miscarriage and spontaneous abortion: shakol (Gen 31:38, Exodus 23:26, Job 2:10, Hosea 9:14, Malachi 3:11). The proper interpretation, then of the phrase weyatze’u yeladheyla in Exodus 21:22 would not be an induced miscarriage nor the death of an unborn child but an induced premature birth of a living child.

Finally Dr. Frame examines the term ason (injury) in verses 22 and 23. Had the writer intended to refer only to the woman, lah meaning ‘to her’ would have been added. The harm then refers to the woman, to her prematurely born child, or to both’”[v]

Regarding the various interpretation of the passage, Gareth Jones wrote,

“I regard this as slender basis on which to build a whole theology of the foetus. The biblical writer was dealing with the regulations within a covenant community, and his primary concern at this junction was with the nature of the punishment to be inflicted for injury following accidents or fighting. He was not dealing with the status of the foetus as such, nor with its importance relative to that of an adult human life. This passage deals with unintentional abortion brought about by personal conflict.

There are even greater difficulties in applying this passage to the status of the embryo and early foetus. The miscarriage at the heart of Exodus 21:22-25 must have been of a relatively well-developed foetus, perhaps six months or older. Had the miscarriage been that of an embryo of just a few days’ or a few weeks’ gestation, the woman would probably not have been aware of her pregnancy, let alone of her miscarriage. To extrapolate from the miscarriage of an older foetus to the status of an embryo a few days old involves a major leap, which has to be justified on grounds of legitimate biblical interpretation. I do not consider that such justification exists.”[vi]

The Bible, while silent on abortion, teaches about man and woman being created in the image of God (Gen 1:26-27). Man bears the image of God (imago dei) because God blew his breath or nephesh into man and that man has a role as co-creator. It also implies a foetus bears the image of God. Donald Lake wrote,

“ While I maintain that the image of God is present in the fetus (as is nephresh), it is not something static. Rather, it is dynamic. It develops through one’s life. The image of God refers to the total human being, shape and form as well as his role in creation. Consequently, the image of God is something that a human being grows into rather than simply is.”[vii]

What is implied is that the foetus has the image of God (imago dei) and yet also it is in the process of becoming. A New Testament analogy is that we are to ‘conform’ into the image of Christ (Rom 8:29-30). It is present at spiritual birth yet also takes a life long process of growing into maturity. Donald Lake concludes, “Consequently, abortion is wrong not just because the killing of the foetus is destroying the image of God, but rather because abortion prevents the image of God from being fully manifested!”[viii]

6. Biblical Reasons Against Abortion : The Sanctity of human life

6.1. Human Dignity comes from God.

Human life reflects the very life of God. We are created in the image of God (Gen 1:26-27), so our dignity and God’s are closely related. “Whosoever sheds the blood of man, by man shall his blood be shed: for God made man in his own image” (Gen 9:6). Human life is a gift from God. In response, we should approach this life with gratitude, thanksgiving and deep responsibility.

6.2. All Human Life has Equal Dignity

In Genesis 1:27: “So God created man in his own image, in the image of God he created him; male and female he created them.” Men and women bear the same dignity and this applies to all of mankind of all ages, sex, race and conditions. However incapacitated, mentally retarded, chronically ill, physically dependent or in a persistent vegetative state, they bear that dignity and has equal claims on us.

6.3. “Thou shalt not kill”

The sixth commandment “Thou shalt not kill” (Ex 20:13; Dt 5:17) has its roots in the Creation’s narrative:- “Let us make man in our own image”(Gen 1:26) and in the Noahic Convenant’s “Whosoever sheds the blood of man, by man shall his blood be shed”(Gen 9:6). Man, being made in the image of God, is not to be intentionally killed. Ratsach is the Hebrew word translated as ‘kill’ in the commandment. It is similar to the Greek phoneuo, which means ‘murder’. Hence the sixth commandment forbids murder or ‘unauthorised, intentional or hostile killing of one human being by another’. It is because of this that many Christians will allow exceptions to this commandment such as martyrdom, war and capital punishment. Such exceptions can also be inferred from the Scriptures.

6.4. Love your Neighbour.

Jesus summarised the Commandments as ‘Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’. The second is this: ‘Love your neighbour as yourself’. (Mk 12:30-31). Christians are called to love their neighbours. And this included taking care of each other and looking out for each other. It does not include helping each other to die, though Biblical Christian ‘situation ethicists’ may argue otherwise in the name of a new metaphysically contentless definition of ‘love’ when that neighbour is in great suffering.

7. Positional Response to Abortion

There are many confused responses to abortion. Many people look to their spiritual leaders for guidance. Unfortunately many spiritual leaders themselves do not have the answer. The theologians’ stand may be different from that of the doctors who profess evangelical faith. A rape victim may think differently from a busy female executive.

The responses of various people to the emotive issue of abortion can be categorises into four basic stands:

7.1. Abortion is never justified.

There are people who believe that abortion is never justified whatever the circumstances. Proponent of this stand believes that the foetus is a human being and there is no justification whatsoever in allowing the killing of a human being. The Roman Catholic Church has denied allowing any abortions to be done, even those to save the mother’s life. Some conservative Christians also held to this view. The consideration here is of the sanctity of human life.

7.2. Therapeutic abortions.

The second group of people believe that only in one special circumstance is abortion allowed. That is if the abortion will save the mother’s life. This group also held to the view that the foetus is a human being, but a potential human being. When weighed against the life of the mother, who is a realised human being, can be sacrificed. Many conservative Christians have this view.[ix] The abortion done here is called therapeutic abortion because it is used to saves lives. Consideration here is of the value of an individual.

The Catholic doctrine of double effect allows two exceptions: ectopic pregnancy and uterine cancer. The foetus and uterus must be removed together.

Doctrine of double effect in that an action will cause two effects, one good and one evil is morally allowable under the following circumstances

If the action is good in itself or not evil
If the good follows as immediately from the cause as from the evil effect
If only the good is intended
If there is a proportionally grave cause for performing the action as for allowed in the evil effect.

7.3. Justifiable or ‘hard cases’ abortions.

The third group also held the view of the second group concerning the value of the foetus and the mother. However they have extended the justification to include victims of rape, incest or congenital abnormalities in the fetus. They consider these circumstances as ‘hard cases’. The consideration here is of compassion.

The General Board of the American Baptist churches, USA (1981)-decision for abortion may be made when “all possible alternatives will lead to greater destruction of human life and spirit.”
The American Friends Service Committee (1970)-“it is better to end an unwanted pregnancy than to encourage the evils resulting from forced pregnancy and childbirth.”
The General Convention of the Episcopal Church (1982)-permissible in serious threats to mental or physical health of woman, deformation of fetus, rape and incest.
The General Assembly of the Presbyterian Church (1983) affirmed Roe vs Wade decision and ‘the principle of inviolability can be applied” if the fetus is viable
The General Synod of the Church of Christ – “every woman must have the freedom of choice to follow her personal religious and moral convictions concerning the completion or termination of her pregnancy.”
The United Methodist Church General Conferences (1976, 1984)- listed a number of cases when “the path of a mature Christian judgment may indicate the advisability of abortion.”
The Lutheran Church in America (1970)-“on the basis of the evangelical ethic, a woman or couple may decide responsibly to seek an abortion.” Daniel Maguire, On Moral Medicine.p.587

Some difficult cases

Cases where there is a serious medical problem:

the pregnancy endangers the life or health of the mother
there are too many foetuses in the womb for them all to survive
the foetus is so defective that it will die later in the pregnancy
the foetus is so defective that it will not live after the birth

Cases where the child will not be 'normal':

the child will suffer from some mental or physical abnormality that the parents (correctly?) think will very seriously damage its quality of life

Cases where the pregnancy is entirely unintentional

pregnancy caused by rape
pregnancy caused by failure of contraception where the potential parents are not to blame
pregnancy caused by a badly done vasectomy
pregnancy caused by the parties not knowing that sexual intercourse causes pregnancy
such cases would include persons who are not mentally capable of understanding this

Cases where the pregnancy is unintentional but where a risk was taken:

pregnancy caused by failure of contraception within the known risk that contraceptive method
pregnancy caused by carelessness in the use of contraception
pregnancy caused by failure to use contraception

Cases where the pregnancy has lifestyle consequences:

having a child would prevent the mother achieving some life objective
the mother is incapable of looking after a child
the mother is incapable of looking after another child
another child would lower the family's standard of living
there is not enough food to support the child
having another child would result in criminal proceedings against the parent
the child is not of the preferred sex
coping with the child's disability would damage the family's lifestyle
coping with the child's disability would disadvantage existing family children

7.4. Pro-choice view of abortion.

This group feels that the mother has the right to choose and that society, government and religious authorities have no right to interfere. The foetus is considered a part of her body and she has a right to decide what is to be done to her body. While some recognise the foetus as a potential human being; others regard it a lump of cells, equivalent to a tumour. As doctors remove tumours from her body, abortion is likened to be removal of a tumour. The consideration here is of the rights of an individual to choose.

The first three groups are often called ‘pro-life’ and most evangelical Christians and Catholics will be included into this group. The last group and by far the largest group are called ‘pro-choice’. Unfortunately dialogues and attempts to understand each other’s views has not been successful. This have lead to ‘pro-life’ protests who often ends with violence with ‘pro-choice’ groups, fire bombing of abortion clinics and even murder of a doctor who performs abortion.

8. Christian response

If the Church can made a stand against abortion, but it must be ready to help those to whom abortion seems to be the solution to their problem. The biblical mandate of helping our neighbours and protecting the weak and the defenceless are never so important as in the abortion issue. Our neighbours are often the frightened pregnant mothers seeking a way out of their quandary. The weak and the defenceless are the foetuses. No other group of individuals are as weak and defenceless as the foetuses.

(a) Sex Education

The Church must be in the forefront of education concerning sexual education. There must be continual emphasis of avoiding pre-marital sexual relationships especially amongst the teenagers. There must be teaching on the type of contraceptive methods used.

(b) Contraceptives

The use of contraceptives will prevent unwanted pregnancy.

(c) Adoption

For unwanted babies done out of wedlock, rape, incest or other reasons, adoption is an option for carrying the baby to term. There are many couples who are unable to have children and the Church has a role to help them.

(d) Love and Compassion

(e) Victims of incest and rape

(f) Teen pregnancy

Counselling, love and compassion should be given to those who are seeking abortion or have had abortion. There are many Christians who have deep wounded because of a performed abortion. These wounds need to be healed.

The issue of abortion is a good opportunity for the Church to be engaged with society and

the State. There are many frightened pregnant women seeking help. The Church should be there to meet this need.

Bibliography

Hunt, Geoffrey. "Abortion: Why Bioethics Can Have No Answer - a Personal Perspective." Nursing Ethics 6, no. 1 (1999): 47-57.

Lazareth, William H., ed. Persons in Community: Theological Voices from the Pastorate. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2004.

Singer, Peter. Rethinking Life and Death: The Collapse of Our Traditional Ethics. New York: St. Marthin's Griffin, 1994.

Warren, Mary Ann. "On the Moral and Legal Status of Abortion." In Biomedical Ethics, ed. T.A. Mappes and D. DeGrazia, 434-440. New York: McGraw-Hill, Inc, 1996.

Waters, Brent, and Ronald Cole-Turner. God and the Embryo: Religious Voices on Stem Cells and Cloning. Washington D.C.: Georgetown University Press, 2003.

[1] Jane Roe (real name Norma McCorvey) and Henry Wade, district attorney of Dallas County. Norma McCorvey wanted a safe, legal abortion and challenged Texas law. The Supreme Court decision allows women to decide the right to remain pregnant or not. This is weighed against the rights of the foetus-age of viability which is between 22-28 weeks.

[i] David K. Clark, & Robert V. Rakestraw, Eds, Readings in Christian Ethics, Vol 2 (Grand Rapids. MI: Baker Books, 1996) p. 31

[ii] James K. Hoffmeier, “Abortion and the Old Testament Law”, James K. Hoffmeier, ed., Abortion: A Christian Understanding and Response (Grand Rapids, MI: Baker Books, 1987) p. 58.

[iii] Jack W. Cottrell, “Abortion and the Mosaic Law” Clark, David K. & Rakestraw, Robert V. Eds, Readings in Christian Ethics, Vol 2 (Grand Rapids. MI: Baker Books, 1996) p. 32-35.

[iv] RC. Sproul, Abortion: A Rational Look at an Emotional Issue (Colorado Springs, CO: Navpress, 1990)

[v] Ibid., quoted the work of Dr. John M. Frame on this exegesis. p.197-198.

[vi] Gareth Jones, Valuing People (Carliste, Cumbria: Paternoster Press, 1999) p. 70-71

[vii] Donald Lake, “A Theological Perspective on Abortion”, James K. Hoffmeier, ed., Abortion: A Christian Understanding and Response (Grand Rapids, MI: Baker Books, 1987) p. 90.

[viii] Ibid., p. 91

[ix] John Stott, “Reverence for Human Life”, Christianity Today, 9 June 1972, p. 12

Practice Resurrection

2010-04-13T03:04:00.003+08:00

Practice Resurrection:
God’s Calling; Our Living

Sermon Statement

When God’s calling and our living fits, we are growing up in Christ: God’s calling; our living. We can only appreciate fully the wonderful gifts of God if we are living our lives in a worthy manner.

Text: Ephesians 4:1

EPH 4:1 As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. (NIV)

Introduction

The Sakura or Cherry Blossoms is held in special significance for the Japanese people. The cherry blossom season arrives in the early spring and signifies new life and new beginnings. After a hard cold winter, cherry blossoms indicate the beginning of spring. The winter is over. New life will be springing from the soil. It also signifies new beginnings. This is the season when school begins and when young men and women begin their new jobs and hence their new lives in Japanese society. What is more significant is that the cherry blossoms period is short. The flower buds, blossom and drops within 7-10 days. It reminds the Japanese people that life is short and should be lived in a worthy manner. During the cherry blossom season, families and friends will picnic under the cherry trees and enjoy the blossoms.

Easter is also a time of remembrance. Easter recalls us to remember God who became man to suffer and die for us. The key to Easter is the resurrection. Because of the cross and resurrection, we are now able to live a brand new life. The apostle Paul is very conscious of this. Practice resurrection is living life in the power of the resurrection. In our text today Ephesians 4:1, he wrote “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received” (NIV). There are two components to this sentence.

(1) the calling we have received

(2) living a life worthy of this calling

(3) why bother?

(1) What Calling?

Paul explains that in Eph. 4: 7, 8.

EPH 4:7 But to each one of us grace has been given as Christ apportioned it. 8 This is why it says:

"When he ascended on high,

he led captives in his train

and gave gifts to men."

Most think it quotes Psalm 68:18 (a psalm of David) with five minor and two major changes.

PS 68:18 When you ascended on high,

you led captives in your train;

you received gifts from men,

even from the rebellious--

that you, O LORD God, might dwell there.

The two major variations are the change from the second to the third person, and the change of direction from having received gifts from men to the giving of gifts to men. However, it is better to think that Paul was not quoting one particular verse of the psalm but rather that he was summarizing all of Psalm 68, which has many words similar to those in Psalm 68:18[1]. The essence of the psalm is that a military victor has the right to give gifts to those who are identified with him. Christ, having captivated sinful people by redeeming them, is Victor and gives them as gifts to the church. The battle is Easter and Christ has emerged the victor by his resurrection from defeating death.

What are these gifts or graces that Christ gives to us? Paul have mentioned this in the longest sentence in the New Testament – all 201 words in Greek of it (278 in NIV, depending on your translation) in Eph. 1:3-14

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. 4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will-- 6 to the praise of his glorious grace, which he has freely given us in the One he loves. 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace 8 that he lavished on us with all wisdom and understanding. 9 And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10 to be put into effect when the times will have reached their fulfillment--to bring all things in heaven and on earth together under one head, even Christ.

EPH 1:11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory. 13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, 14 who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession--to the praise of his glory.

Now we shall read this and note down what are the things God has done for us (God verbs):

(1) blessed us with every spiritual blessings (v.3)

(2) chose us to be holy and blameless (v.4)

(3) predestined us –adoptions as children (v.5)

(4) redemption – forgiveness of sin (v.7)

(5) lavished on us with all wisdom and understanding (v.8)

(6) made known to us the mystery of his will –salvation for Jews and Gentiles (v.9-10)

(7) included in Christ – sealed with the Holy Spirit (v. 13,14)

We already received all these gifts from God. So why is there the need to live a life worthy of these gifts? It’s already ours. God would not take them back. Why should we live a life worthy of these gifts?

Living a life worthy of this calling

What does living a life worthy of this calling means? What are the practices or components of this life? This life is practice resurrection.

(1) Be humble, gentle and patient (Eph 4:2)

EPH 4:2 Be completely humble and gentle; be patient, bearing with one another in love.

Arrogance is a common problem when we gain in experience.

(2) Keep unity in faith (Eph. 4:3-6)

EPH 4:3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit-- just as you were called to one hope when you were called-- 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.

Personality differences
Ego problems

(3) Put on new self- true righteousness and holiness (Eph. 4: 22-32)

EPH 4:22 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness.

EPH 4:25 Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body. 26 "In your anger do not sin" : Do not let the sun go down while you are still angry, 27 and do not give the devil a foothold. 28 He who has been stealing must steal no longer, but must work, doing something useful with his own hands, that he may have something to share with those in need.

EPH 4:29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. 30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. 31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Temptation of the old self
Go back to the old ways
Temptations of old environments

a. Truthfulness (no lying) – tell people what they want to hear

b. Anger control

c. No stealing

d. No gossip

e. Do not grieve the Holy Spirit

f. No unwholesome emotions (bitterness, rage, anger, slander, malice)

g. Kind and compassionate

h. Forgiveness

(4) Be Children of Light (Eph 5:8-17)

EPH 5:8 For you were once darkness, but now you are light in the Lord. Live as children of light 9 (for the fruit of the light consists in all goodness, righteousness and truth) 10 and find out what pleases the Lord. 11 Have nothing to do with the fruitless deeds of darkness, but rather expose them. 12 For it is shameful even to mention what the disobedient do in secret. 13 But everything exposed by the light becomes visible, 14 for it is light that makes everything visible. This is why it is said:

"Wake up, O sleeper,

rise from the dead,

and Christ will shine on you."

EPH 5:15 Be very careful, then, how you live--not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord's will is.

· Expose evil

· Save the lost

· Break bondage – addiction ( sex, power, money, drugs, porno)

(5) Be filled with the Spirit (Eph 5:18-20)

18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. 19 Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

(6) Submit to one another (Eph 5:21)

EPH 5:21 Submit to one another out of reverence for Christ.

(7) Be strong in the Lord (Eph. 6: 10-18)

EPH 6:10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God so that you can take your stand against the devil's schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. 13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15 and with your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints.

Taking up Our Cross

I will suggest that living in a way worthy of our calling or God’s gift is what Jesus means when he calls to us take up our cross.

MT 16:24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. 25 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?

Our cross is then to live in a worthy manner:

(1) Be humble, gentle and patient (Eph 4:2)

(2) Keep unity in faith (Eph. 4:3-6)

(3) Put on new self- true righteousness and holiness (Eph. 4: 22-32)

(4) Be Children of Light (Eph 5:8-14)

(5) Be filled with the Spirit (Eph 5:15-20)

(6) Submit to one another (Eph 5:21)

(7) Be strong in the Lord (Eph. 6: 10-18)

These are the practices of those who receive the benefits of Jesus’ resurrection. They can be considered practices of resurrection or as Eugene Peterson terms them “practice resurrection.”

(3) Why Bother?

The fact that Paul has to urge us means that we have a choice.

The appeal to live worthily of God’s calling presupposes that God’s gracious initiative requires a continuous human response and that his call bestows both high privilege and high responsibility. Believers have been called into all the blessings of salvation and into experience of the power of the God who raised Christ from the dead and who brought them from death to life and to a share in Christ’s reign in the heavenly realms. They have been called into the new humanity out of Jews and Gentiles, into the new temple, the one body (cf. Col 3:15, “called in the one body”) of the Church, and thus called to be part of God’s purposes for cosmic unity.[2]

Eugene Peterson in the last book of his Conversations on Spiritual Theology (2010) Practice Resurrection offers an interesting perspective. The Greek word for worthy is axios, which is offers a metaphor of a balance. The balancing scales, the axios, centers the Ephesian letter. The letter is designed to keep God’s calling (chapter 1-3) with our living (chapter 4-6).

“When our walking and God’s calling are in balance, we are whole; we are living maturely, living responsively to God’s calling, living congruently with the way God calls us into being.” (Peterson 2010, 32).

Eugene Peterson, Professor Emeritus of Spiritual Theology in Regent College, Vancouver, Canada one of my favourite spiritual teacher. He has influenced me greatly in my thinking and teaching in spirituality. He is a prolific writing. Peterson is 78 years old and his magnum opus is his 5 book series on Conversations in Spiritual Theology: Christ’s Play in Ten Thousand Places (2005), Eat This Book (2006), The Jesus Way (2007), Tell It Slant (2008), and Practice Resurrection (2010).

Where are we on our spiritual journey? Are we living a life worthy of our calling?

Some never started on living a worthy life
Some started but stopped because it is hard
Some started but compromised
Some started but backslided into their old nature
Some continued in carrying their cross daily

Where are you? (time for meditation)

Lessons for us:

We can only appreciate fully the wonderful gifts of God if we are living our lives in a worthy manner; God’s calling; our living. We are not talking about salvation here but spiritual growth.

Living in a worthy manner:

(1) Be humble, gentle and patient (Eph 4:2)

(2) Keep unity in faith (Eph. 4:3-6)

(3) Put on new self- true righteousness and holiness (Eph. 4: 22-32)

(4) Be Children of Light (Eph 5:8-14)

(5) Be filled with the Spirit (Eph 5:15-20)

(6) Submit to one another (Eph 5:21)

(7) Be strong in the Lord (Eph. 6: 10-18)

Soli Deo Gloria

11 April 2010

[1] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (634). Wheaton, IL: Victor Books.

[2] Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians. Word Biblical Commentary (235). Dallas: Word, Incorporated.

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A Transfiguration of Love

2010-02-16T10:36:00.003+08:00

A Transfiguration of Love

Text: Luke 9:28-36

Sermon Statement

The transfiguration of Jesus Christ is a God-event which affirms who Jesus is and encourages him to the cross. We can draw encouragement from a God who loves us that he plans for our redemption through his son, Jesus Christ.

Today is 14 February 2010, an auspicious day because

First day of the Chinese Lunar New Year- the Year of the Metal/Gold Tiger. The Zodiac tiger is often associated with wood so metal is a rare year. The last metal tiger is in 1950.

Valentine Day for lovers and romance. No panties day for Malaysia where women are encouraged not to wear panties for valentine day to show their love!

Numerous early Christian martyrs were named Valentine. The Valentines honored on February 14 are Valentine of Rome (Valentinus presb. m. Romae) and Valentine of Terni (Valentinus ep. Interamnensis m. Romae). Valentine of Rome was a priest in Rome who was martyred about AD 269 and was buried on the Via Flaminia. His relics are at the Church of Saint Praxed in Rome, and at Whitefriar Street Carmelite Church in Dublin, Ireland.

The Early Medieval acta of either Saint Valentine were expounded briefly in Legenda Aurea. According to that version, St Valentine was persecuted as a Christian and interrogated by Roman Emperor Claudius II in person. Claudius was impressed by Valentine and had a discussion with him, attempting to get him to convert to Roman paganism in order to save his life. Valentine refused and tried to convert Claudius to Christianity instead. Because of this, he was executed. Before his execution, he is reported to have performed a miracle by healing the blind daughter of his jailer. http://en.wikipedia.org/wiki/Valentine%27s_Day

Transfiguration day

Text: Luke 9:28-36

LK 9:28 About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, 31 appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. 32 Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." (He did not know what he was saying.) 34 While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him." 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

The account of the transfiguration of Jesus Christ as recorded here in Mark 9:1-10; Matthew 17:1-3 and Luke 9:28-36.

The significance of the transfiguration event is that

(1) Jesus Christ reveals his divine nature

The transfiguration of Jesus Christ is a demonstration to three witnesses that Jesus Christ was who He claimed to be.

v.18-20 Peter’s confession of Christ

LK 9:18 Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?" 19 They replied, "Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life." 20 "But what about you?" he asked. "Who do you say I am?" Peter answered, "The Christ of God."

v.21ff Jesus told that he will suffer, die, raised to life

21 Jesus strictly warned them not to tell this to anyone. 22 And he said, "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life." 23 Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wants to save his life will lose it, but whoever loses his life for me will save it. 25 What good is it for a man to gain the whole world, and yet lose or forfeit his very self? 26 If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. 27 I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."

v.28-36 The Transfiguration

v.41 Healing of boy with evil spirit

v.42 Jesus tells of his betrayal

In all three accounts of the transfiguration of Jesus Christ, we are given the names of the three disciples who accompanied Jesus and who stood as human witnesses to the glory that was Christ's.

There were also three heavenly witnesses, Moses, Elijah, and the voice of God from heaven. Therefore, the Old Testament law of three witnesses required to attest to any fact (Deuteronomy 19:15) was satisfied both in earth and in heaven.

There are many features about the account which derive significance from the OT.

Moses and Elijah represent the Law and the Prophets witnessing to the Messiah and being fulfilled and superseded by him.
Each of them had had a vision of the glory of God on a mountain, Moses on Sinai (Ex. 24:15) and Elijah on Horeb (1 Ki. 19:8).
Each of them left no known grave (Dt. 34:6; 2 Ki. 2:11).
The law of Moses and the coming of Elijah are mentioned together in the last verses of the OT (Mal. 4:4-6).
The two men at the empty tomb (Lk. 24:4; Jn. 20:12) and
The two men at the ascension (Acts 1:10)
the ‘two witnesses’ (Rev. 11:3) are sometimes also identified with Moses and Elijah.

The word "transfigured" is a very interesting word. The Greek word is "metamorpho" and it means to transform, literally or figuratively to metamorphose, or to change. The word is a verb that means to change into another form. It also means to change the outside to match the inside. The prefix "meta" means to change and the "morphe" means form.

In the case of the transfiguration of Jesus Christ it means to match the outside with the reality of the inside. To change the outward so that it matches the inward reality. Jesus' divine nature was "veiled" (Hebrews 10:20) in human form and the transfiguration was a glimpse of that glory. Therefore, the transfiguration of Jesus Christ displayed the Shekinah glory of God incarnate in the Son.

Therefore, the transfiguration of Jesus Christ was a unique display of His divine character and a glimpse of the glory, which Jesus had before He came to earth in human form.

2 Peter 1:16-18

2PE 1:16 We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, "This is my Son, whom I love; with him I am well pleased." 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.

Jesus Christ Affirmed- Sonship and Authority

35 A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him."

The voice of God attesting to the truth of Jesus' Sonship was the second time God's voice was heard. The first time was at Jesus' baptism into His public ministry by John the Baptist (Matthew 3:7; Mark 1:11; Luke 3:22).

2 Peter 1:19

2PE 1:19 And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21 For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.

(2) Jesus Christ receives encouragement

In light of the self-revelation Jesus had just made six days earlier about his own suffering and death, and in light of the parallel with the heavenly voice at his baptism being followed by a major trial, it seems likely that the transfiguration would be equally an encouragement for Jesus. The presence of Elijah and Moses with him in the cloud would affirm his path to the cross and remind him of its necessity, for as Paul says, “the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through the faithfulness of Jesus Christ… whom God publicly displayed as a mercy seat for sins…” (Rom 3:21-22, 25).

The cloud symbolizes

the covering of the divine presence (Ex. 24:15-18; Ps. 97:2).
There is a cloud to receive Christ out of his disciples’ sight at the ascension (Acts 1:9).
The return of Christ will be with clouds (Rev. 1:7).

(3) God is with us and will helps us because he loves us

The key to understanding the transfiguration is love. It is love that God sends his Son to suffer for our sake. It is love that Jesus undertakes the suffering. And it is love that God will see us through the coming years.

Lessons for us

• Jesus is who he says it is

• The transfiguration is also for the encouragement of Jesus to face his coming suffering

• God is with us and will help us because he loves us

Notes

v.28. said this. This refers to Luke 9:18-27 (Peter’s Confession of Christ)
9:28-31. About eight days later Jesus . . . took three of His apostles up onto a mountain to pray. But Mark wrote that the event occurred after six days (Mark 9:2). The two accounts are not contradictory if one understands Mark as speaking of the intervening days and Luke as including the days of Jesus’ teaching as well as the day on which the transfiguration took place. The transfiguration may have occurred on Mount Hermon near Caesarea Philippi (cf. Mark 8:27), though some say it was Mount Tabor. At the transfiguration three events occurred:

1. Jesus’ face and clothes became as bright as a flash of lightning. This would have immediately reminded those present of Moses’ face shining with a bright light when he received the tablets of the Law (Ex. 34:29-35).

2. Moses and Elijah appeared and spoke with Jesus. The bodies of Moses and Elijah were never found. God buried Moses’ body (Deut. 34:5-6), and Elijah did not die but was taken up to heaven (2 Kings 2:11-12, 15-18). These two men represent the beginning and the end of Israel, for Moses, as the Lawgiver, founded the nation, and Elijah is to come back before the great and terrible day of the Lord (Mal. 4:5-6).

3. Moses and Elijah spoke about His departure (exodon, “going out or away”) which He was about to bring to fulfillment at Jerusalem. “Departure” referred to Jesus’ leaving the world through which He would bring salvation—much as Yahweh had brought deliverance to Israel in its Exodus (departure) from Egypt. This departure was to be fulfilled in Jerusalem. From this point on, Jesus indicated several times that He was headed toward Jerusalem (Luke 9:51, 53; 13:33; 17:11; 18:31). Jesus did not want His miracles widely publicized at that time, for the fulfillment had to be at Jerusalem. This was confirmed by Elijah’s and Moses’ words.

9:32-33. Three disciples were with Jesus. This number is reminiscent of Moses’ three companions—Aaron, Nadab, and Abihu—who saw God (Ex. 24:9-11). Peter, James, and John were very sleepy at the beginning of the transfiguration. Later these three and the others fell asleep while Jesus was praying in the garden (Luke 22:45). As the disciples woke up, they were overwhelmed with the glory of the situation. They realized they were in a kingdom setting which triggered Peter’s idea that they build three shelters. Peter may have been thinking of the Feast of Booths, a feast of ingathering long associated with the coming kingdom (cf. Zech. 14:16-21). Peter seemed to have assumed that the kingdom had arrived.

Luke editorially inserted that Peter did not know what he was saying. The thought is not that Peter misunderstood the significance of the kingdom setting—he was correct in that. The problem was that he forgot Jesus’ prediction that He would suffer (Luke 9:23-24).

9:34-36. While Peter was speaking, a cloud . . . enveloped them. Grammatically the word “them” could refer to the three disciples or to all six people (Jesus, Moses, Elijah, and the three disciples). But more likely it refers to Jesus and the heavenly visitors, with the disciples being those who were afraid. A cloud was often a symbol of God’s divine presence (Ex. 13:21-22; 40:38). Perhaps the disciples thought Jesus was being taken away from them, and they would never see Him again. As was the case at Jesus’ baptism (Luke 3:22), so here a voice spoke to those witnessing the event: This is My Son, whom I have chosen; listen to Him. Those familiar with the Old Testament, as the disciples were, doubtless immediately recognized the reference (in the words “listen to Him”) to Deuteronomy 18:15 with its messianic prediction of a Prophet greater than Moses. The people were to listen to (i.e., obey) the Prophet. Suddenly the disciples saw that Jesus was alone. At that time they did not tell anyone what they had seen. The experience at the transfiguration fulfilled Jesus’ prediction (Luke 9:27). Three of the disciples did see a manifestation of the kingdom of God before they died (cf. 2 Peter 1:16-19).

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We conclude with notes on some of the theological significance of the transfiguration. The following comments are only preliminary; frankly, it would take years, perhaps a lifetime, to explore the depths of the meaning of the transfiguration. (a) It symbolized and foreshadowed both the resurrection and parousia. (b) It was a temporary unveiling of the Son of God’s eternal glory. (c) That this glory was seen and not just expounded on was so that “the disciples could taste in part what could not be fully comprehended” (Calvin). That is, as the old Chinese proverb says, “A picture is worth a thousand words.” (d) Moses and Elijah were a part of the picture to show both continuity with the OT in the ministry of Jesus and his own uniqueness and absolute authority (hence he alone wore the brilliant clothing, and he alone is identified from heaven as the one to be obeyed). (e) The cloud was a continuation of the Shekinah glory: the presence of God has returned fully in the person of Jesus Christ. And Moses and Elijah are there, silently endorsing him as the one in whom men meet God. Our final two points are taken largely from 2 Peter rather than from Mark; they represent Peter’s own reflections on the theological significance of the transfiguration. (f) The certainty of Christ’s glory is transferred to believers: they too will glorified and this fact should give them confidence as they face death (cf. 2 Peter 1:16-18; 1 John 3:2). (g) The certainty of Christ’s glory also gives believers confidence in him as a prophet and those whom he authorizes as prophets (2 Peter 1:16-21). In sum, the transfiguration is a part of the heavenly glory that even the apostle Paul could allude to when he wrote, Logivzomai gaVr o{ti oujk a[xia taV paqhvmata tou' nu'n kairou' proV" thVn mevllousan dovxan ajpokalufqh'nai eij" hJma'" (Rom 8:18). http://bible.org/article/transfiguration-jesus-mark-91-10-some-biblico-theological-reflections

The upper part The Transfiguration of Jesus by Raphael is an event reported by three of the Gospels in which Jesus is transfigured upon a mountain (one is Matthew 17: 1-9). Jesus became radiant, spoke with Moses and Elijah, and was called "Son" by God. Peter, James and John were with Jesus upon the mountain. The transfiguration put Jesus above Moses and Elijah, the two preeminent figures of Judaism. The lower part is a different scene from the Bible, in which the disciples fail to cure a sick boy.

Half-Finished Painting

A. C. Dixon tells us that when the great artist Raphael died at the early age of 37, some of his friends and relatives carried his marvelous painting “The Transfiguration” in the funeral procession. It was only partially finished, and they felt that because of his youth and the limited time he was allotted to use his creative genius, it was a symbol of life’s shortness. But the completed picture has a deeper meaning—a message that should impress itself upon all of us: life’s sojourn is fleeting and death sometimes terminates even our best efforts.

—Henry G. Bosch

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TRANSFIGURATION. The transfiguration is recorded in Mt. 17:1-8; Mk. 9:2-8; Lk. 9:28-36. Its absence from John is usually accounted for on the ground that the whole of Christ’s life was a manifestation of the divine glory (Jn. 1:14; 2:1l, etc.). There is also a reference to it in 2 Pet. 1:16-18.

In the Synoptic Gospels the event takes place about a week after Peter’s confession of the Messiahship of Jesus. He took his three closest disciples, Peter, James and John, up to a mountain (probably Hermon, which rises to a height of 2,814 m above sea-level). There he was transformed (rather than changed in appearance) and his garments shone with heavenly brightness. Moses and Elijah then appeared and talked to him, and Peter suggested making three tents for them. A voice then came from a cloud declaring Christ’s Sonship and his authority, after which the vision ended. The narrative suggests that the whole event was objective, though many modern scholars have sought to describe it in terms of a subjective experience of Jesus or of Peter.

The transfiguration marks an important stage in the revelation of Jesus as the Christ and the Son of God. It is an experience similar to his baptism (Mt. 3:13-17; Mk. 1:9-11; Lk. 3:21f.). Here his glory is revealed not just through his deeds, but in a more personal way. The glory denotes the royal presence, for the kingdom of God is in the midst of his people.

There are many features about the account which derive significance from the OT. Moses and Elijah represent the Law and the Prophets witnessing to the Messiah and being fulfilled and superseded by him. Each of them had had a vision of the glory of God on a mountain, Moses on Sinai (Ex. 24:15) and Elijah on Horeb (1 Ki. 19:8). Each of them left no known grave (Dt. 34:6; 2 Ki. 2:11). The law of Moses and the coming of Elijah are mentioned together in the last verses of the OT (Mal. 4:4-6). The two men at the empty tomb (Lk. 24:4; Jn. 20:12) and at the ascension (Acts 1:10) and the ‘two witnesses’ (Rev. 11:3) are sometimes also identified with Moses and Elijah. The heavenly voice, ‘This is my beloved Son; listen to him’ (Mk. 9:7), marks Jesus out not only as the Messiah but also as the Prophet of Dt. 18:15ff.

The cloud symbolizes the covering of the divine presence (Ex. 24:15-18; Ps. 97:2). There is a cloud to receive Christ out of his disciples’ sight at the ascension (Acts 1:9). The return of Christ will be with clouds (Rev. 1:7).

In Luke we are told that the subject of their conversation was the exodos which he was to accomplish at Jerusalem. This seems to mean not simply his death but the great facts of his death and resurrection as the means of redemption of his people typified by the OT Exodus from Egypt.

The transfiguration is therefore a focal point in the revelation of the kingdom of God, for it looks back to the OT and shows how Christ fulfils it, and it looks on to the great events of the cross, resurrection, ascension and parousia. Peter was wrong in trying to make the experience permanent. What was needed was the presence of Jesus alone and attention to his voice.

^{^[3]}

Soli Deo Gloria

OT Old Testament

cf. confer, compare

i.e. id est, that is

^{^[1]}Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (230). Wheaton, IL: Victor Books.

^{^[2]}Tan, P. L. (1979; Published in electronic form by Logos Research Systems, 1997). Encyclopedia of 7700 illustrations : A treasury of illustrations, anecdotes, facts and quotations for pastors, teachers and Christian workers (electronic ed.). Garland TX: Bible Communications.

f. and the following (verse, etc.)

OT Old Testament

ff. and the following (verses, etc.)

^{^[3]}Douglas, J. (1982; Published in electronic form by Logos Research Systems, 1996). New Bible Dictionary. Includes index. (electronic ed. of 2nd ed.) (1212). Wheaton, IL: Tyndale House.

Spiritual Formation on the Run

2009-11-19T08:33:00.002+08:00

My book, Spiritual Formation on the Run has been selling steadily since it's launch in January this year. Many persons have been blessed by reading it and I am so happy. I pray that the Lord will continue to use the book to touch lives.

2nd print of the books arrived today.

I hope you will support the ministry by buying copies for friends to give as Christmas presents.
I do not receive a single cent from my writing and publishing. The proceeds for this book goes to support the 1st Johor Bahru Boys Brigade's activities.

You can order copies from your local bookstores (it will help me if you ask them to order if they do not have stock), Amazon.com or from me via draltang@yahoo.com

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