ePreaching, Copyrighted by Author

Christmas Grace (Luke 1)

2012-01-01T07:00:00.000-08:00

CHRISTMAS GRACE (LUKE 1:26-38)

There is a tradition that Jonathan Edwards, third president of Princeton and one of America’s greatest thinkers, had a daughter with an uncontrollable temper. But, as is often the case, this weakness was not known to the outside world.

A worthy young man fell in love with her and sought her hand in marriage. “You can’t have her,” was the abrupt answer of Jonathan Edwards.

“But I love her,” the young man replied.

“You can’t have her,” said Edwards.

“But she loves me,” continued the young man.

Again Edwards said, “You can’t have her.”

“Why?” asked the young man.

“Because she is not worthy of you.” “But,” he asked, “she is a Christian, is she not?”

“Yes, she is a Christian, but the grace of God can live with some people with whom no one else could ever live.” (from Illustrations of Bible Truths # 936)

Christmas is often associated with words such as joy, peace, worship, praise and goodwill, but the first good news of Christmas is that of grace.

What is Christmas grace? Why is grace a strength and not a weakness? How does grace make life worth living? How do we embrace grace?

Cast All Cares to the Lord
26 In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, 27 to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. 28 The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you." 29 Mary was greatly troubled at his words and wondered what kind of greeting this might be. (Luke 1:26-29)

Fresh out of business school, the young man answered a want ad for an accountant. Now he was being interviewed by a very nervous man who ran a small business that he had started himself. "I need someone with an accounting degree," the man said. "But mainly, I'm looking for someone to do my worrying for me."

"Excuse me?" the accountant said.

"I worry about a lot of things," the man said. "But I don't want to have to worry about money. Your job will be to take all the money worries off my back."

"I see," the accountant said. "And how much does the job pay?"

"I'll start you at eighty thousand."

"Eighty thousand dollars!" the accountant exclaimed. "How can such a small business afford a sum like that?"

"That," the owner said, "is your first worry."

Christmas is the best of times despite the worst of times. Soon to be rocked by scandal, reviled by society and rife with questions, Mary understandably was “greatly troubled” (v 29) or “dia-tarasso” in Greek - shocked, stunned and shaken. The angel’s presence, ironically, did not ease her mind or help things out; instead, it stressed her out. Six months ago (Luke 1:24-26) an angel’s visit to her cousin Elizabeth’s family, specifically to the husband Zechariah, was the talk of the town, a tall tale at best, a terror even to skeptics. Zechariah was silent and unable to speak (Luke 1:20), remaining speechless since until who knew when.

Christmas is, in fact, the occasion of three “troubles” or “tarasso” in Greek. The first “trouble” describes how Zechariah was “startled/troubled” and was gripped with fear by an angel’s appearance (Luke 1:12). The last “trouble” sent shock waves, stirred a city, spawned much discontent and stimulated for change, recounting how King Herod, along with all Jerusalem, was “disturbed” by the magi’s news (Matt 2:3).

Sandwiched between two “troubles” is the mother of them all. Half a year after Zechariah’s trouble, Mary was “greatly troubled” (v 29) by an angel’s appearance and announcement. This Greek word (dia-tarasso) makes its first and only occurrence in the Bible, meaning “total, thorough, throughout” (dia-) and verse 12’s “troubled” (tarasso). Zechariah and Herod were troubled (tarasso) (Matt 2:3), but Mary was greatly troubled” (dia-tarasso). No one could imagine the tension, her turmoil and test. NASB translates it as “very perplexed.” Although Mary did not hear about her pregnancy yet, no biblical character had the same experience, no one could understand her feelings or share her emotions, and no one was in like quandary. You can say she was stretched to the limit. No wonder, her “wonder” (v 29) or “dia-logizomai” has the same preposition “dia” attached to it.

One can imagine the “great trouble” and the full impact of the angel’s sudden appearance, ironically the same angel, especially if upright and blameless relative Zechariah had experienced the same and ended up mute (Luke 1:12). It was an uninvited déjà vu moment and an unwanted “oh-oh” and “oh-no” experience.

But readers can see Mary was tough and tender, trusting and triumphant. Although she was confused to the limit, she was visited and comforted by the best. It was such extraordinary news that God sent one of his top angels to send the message with a message to rejoice. There are only two top named angels in the Bible –Michael and Gabriel. Michael brings bad news to God’s foes (Rev 12:7), and Gabriel brings good news to God’s friends (Luke 1:19, 26). The New Testament begins with Gabriel and ends with Michael. The news Gabriel brought was one: The Lord is with you (v 28). The Christmas message in Matthew is “God with US” (Matt 1:23), but the message of Luke is “the Lord is with YOU.” (Luke 1:28).

Count on Grace from the Lord
30 But the angel said to her, "Do not be afraid, Mary, you have found favor with God. 31 You will be with child and give birth to a son, and you are to give him the name Jesus. 32 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, 33 and he will reign over the house of Jacob forever; his kingdom will never end." 34 "How will this be," Mary asked the angel, "since I am a virgin?" (Luke 1:30-34)

The 2011 Cannes Film Festival winner “The Tree of Life” champions the superiority of grace, with Brad Pitt acting as the father unhappy about and unfulfilled with his work. To a southern couple from Texas were born three boys in the 1950s. The three boys’ happy childhood were wrecked by a bitter, harsh and abusive dad, but rescued by a loving, sweet and tender mother. The boys were not allowed to call the father (Brad Pitt) “dad.” They have to close the door again 5o times if not done properly or too noisily. Every request to their father (e.g. passing the salt) must be accompanied by the title “Sir.”

The oldest son’s rebellion ranged from stealing neighbors’ underwear to harboring thoughts of killing his father. He was a successful architect as an adult but he could not shake off his frustrations, until he embraced his mother’s grace, love and forgiveness. His mother’s voice guided him to the right path, often whispering in the background:
“The only way to be happy is to love. Unless you love, your life will flash by.”
“The nuns taught us there were two ways through life - the way of nature and the way of grace. You have to choose which one you'll follow…Grace doesn't try to please itself. Accepts being slighted, forgotten, disliked. It accepts insults and injuries…Nature only wants to please itself. Get others to please it too. Likes to lord it over them. To have its own way. It finds reasons to be unhappy when all the world is shining around it. And love is smiling through all things.”
“No one who loves the way of grace ever comes to a bad end.”

“Grace” is more uncommon than you think. Have you noticed how often grace is mentioned in Matthew and Mark? Not at all, because it occurs for the first time in the New Testament, both the verb (v 28 “highly favored”) and the noun (v 30 “favor”). Shockingly the word is absent from the gospels of Matthew and Mark, but it occurs four times in John (John 1:14, 16, 17) and eight times in Luke (Luke 1:30, 2:40, 2:52, 4:22, 6:32, 17:9), the most among the four gospels. Eight of its total 12 times in the gospels is related to Jesus or Mary. It is not too far-fetched to speculate that it is reserved for Mary’s occasion. No one deserves a better honor, tribute, praise and salutation.

What is GRACE then? It’s been said, Grace means God giving us what we do not deserve. An acrostic for grace says, “God’s riches at Christ’s expense.” No one can quite epitomize, exemplify and embody grace like Mary. No one needs it, nurtures or normalizes grace for everyday living like Mary either. We can examine grace from the divine and human perspective. First, from God’s perspective:
1. It is a gift (2 Cor 8:4 - gift) or a present from Him. The word grace itself means gift.
2. It is a relationship with God (Luke 2:52 – Jesus grew in favor with God and man),
3. It is acceptance and approval by God through what Christ did on the cross,
4. It is the character of God – Jesus was full of grace and truth (John 1:14). We have all received grace upon grace…grace and truth came by Jesus Christ (John 1:16-17). Luke 4:22 – Jesus’ gracious words.
5. It is the exaltation from God (Luke 1:48 - bless).

From the human perspective to Mary as a recipient it means:
1. Living a life of gratitude (Luke 6:32-342 Cor 8:16), also translated “thanks” (2 Cor 2:14, 9:15).
2. Living a life of rejoicing. See Luke 1:47 - “rejoiced.” Philem 7 - translated as joy.
3. Living a life of abundance. (Luke 1:42, 1:45 “blessed”)
4. Living a life of courage (v 30)
5. Living a life with enough. My grace is sufficient (2 Cor 12:9)

There are many ways to see God’s untold, undeserving yet unveiled favor, in terms of time, role, purpose, character, residence and revelation, examining verse 30, verses 31-32a and 32b-33.

vv 30, 31-32a, 32b-33:
TIME - Current, Coming, Ceaseless
ROLE - Mary’s Child, God’s Son , David’s Heir
MISSION - His Person , His Power , His Promise
NATURE - Man, Maker, Messiah
RESIDENCE - Presence on Earth, Preexistence with God, Permanence in Reign
REVELATION - Savior: His Deliverance, Son: His Divinity, Sovereign : His Dominion

Are you carrying a heavy burden today? Is a cloud of darkness boxing you in? Cast all your anxiety on the Lord because He cares for you (1 Peter 5:7).

Choose to Live for the Lord
38 "I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her. (Luke 1:38)

In the movie Captain America, Steve Rogers was a ninety-pound asthmatic weakling who never gives up fighting bullies although he was often rescued by his best friend. Receiving many rejection letters, he futilely uses many addresses to enlist in the army. An army scientist was impressed with his determination to succeed and cleared the path for him to join, hoping to use him as an experiment to create a super soldier to fight Hitler’s army.

Steve was a failure in all physical exercises. In one test, however, all recruits jumped away from a fake grenade thrown to the ground, but Steve grabbed it and covered it with his body, at the same time yelling for his fellow soldiers to leave.

When asked why he chose a scrawny, small fry like him instead of a strapping big guy, the scientist answered that he saw the good and courageous side of Steve, and that the powerful serum he created was not for everybody because it made “good people great and bad people worse.”

What kind of a woman did God choose to be the mother of Jesus? Mary was a graceful, giving, godly, good and gentle servant of God. Chronologically, the first servant (v 38) in the New Testament is a woman, the second servant being Simeon (Luke 2:29). In other gospels, the same word (doulos) is recorded much later (Matt 8:9, Mark 10:44, John 4:51). The climax of Luke’s account is not the proclamation of Gabriel or the promise of Jesus but the permission of Mary, especially the expression coming from her mouth (v 48). Her head comprehended it, her body conceived it, but her heart must confess it! A conversion and a conviction must happen, and not just a command or commission taking place.

The story moved from Mary’s troubles to her turnaround, and now to her trust. She reacted timidly, responded tentatively the second time, and rebounded triumphantly the last time. The first time she said nothing, the second she sought clarification, the third she sang praises. Note that Mary had no choice previously. The angel did not ask her before conception if she was willing to be the mother of Jesus. The first announcement was, “Do not be afraid, Mary, you have found favor with God. You will be with child and give birth to a son, and you are to give him the name Jesus” (vv 30-31). She was speechless until the angel’s second speech, for a reason. Also, Gabriel did not ask for her opinion, her endorsement and her consent. Presently, however, she had a choice on how to live her life - in fear or in faith, believing or begrudging, trust or distrust, hope or hopelessness, joy or judgment.

God had blessed Mary, a Jewish commoner from Nazareth, to be the mother of the Lord (Lk 1:43). Mary knew that she was not necessarily the most qualified, the most resourceful, and the most deserving. The only unique reason why God chose her was “grace” - that she was a descendant of David.

Before, Mary did not have to say yes and sign off to be a mother. Yet Mary now was more than the bearer and mother (Luke 2:34); she was a servant (v 38, 48), a believer and a leader (Acts 1:14). Mary’s response was short but decisive. She answered the angel Gabriel, “(Behold) I am the Lord’s servant. May it be to me as you have said.” (Lk 1:38) Her life presently was one of confidence in God, cooperation with Him and commitment to Him. The “behold” (v 38) declaration means to see, listen, pay attention. It is designed to add interest, involvement, intensity to it, to echo the angel’s cry and call of conviction, confidence and certainty previously in verse 31 and 36. She became the first servant in the New Testament.

Conclusion: The greatest gift God gave to us for Christmas is to send the Savior, but the greatest gift we give to Him is to be a servant. As a servant (doulos) ask yourself: Am I distinguished in service? Am I obedient in tasks? Am I unflagging in effort? Am I lowly in attitude? Am I organized in life? Am I strong in body?

Who When Where

26 angel Gabriel

God

27 virgin 2x

man

Joseph

David

Mary

28 Lord

31 a son

JESUS

32 Lord God

father David

33 Jacob

35 Holy Ghost

the Highest

the Son of God

36 cousin Elisabeth

son

38 handmaid of the Lord

26 sixth month

33 for ever

never end

36 in her old age

26 Galilee

Nazareth

29 in her mind

31 in thy womb

The Best That You Can Be (Titus 2)

2011-12-31T06:12:00.000-08:00

THE BEST THAT YOU CAN BE (TITUS 2)

The story is told of a man and an angel who were walking along together. The man was complaining about his neighbors. “I never saw such a wretched set of people,” he said, “as are in this village. They are mean, greedy, selfish, and careless of the needs of others. Worst of all, they are forever speaking evil of one another.”

“Is it really so?” asked the angel.

“It is, indeed,” said the man. “Why, only look at this fellow coming toward us! I know his face, though I cannot remember his name. See his little shark-like, cruel eyes, darting here and there like a ferret’s, and the lines of hardness about his mouth! The very droop of his shoulders is mean and cringing, and he slinks along instead of walking.”

“It is very clever of you to see all this,” said the angel, “but there is one thing that you did not perceive—that is a mirror we are approaching.” (from Illustrations of Bible Truths # 149)

You’ve got to give your best to others get the best from others.

In chapter 1, Paul advised the young minister Titus to straighten out what was left unfinished and appoint elders in every town (Titus 1:5). After rending Titus to exercise his authority in appointing leaders in the church, Paul next taught the young minister Titus how to act as a young minister and how to attend to the various groups in church.

Speak Honorably to Adults
1 You must teach what is in accord with sound doctrine. 2 Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance. 3 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. 4 Then they can train the younger women to love their husbands and children, 5 to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God. (Titus 2:1-5)

One manager with a high tech company in Chicago shared how his subordinates were always coming into his office emphasizing the high priority of one thing or another.

He would listen to them and tell each one to leave their papers on the desk. Then as they were about to walk out the door, he would say, “Don’t forget Rule Six’

A young man once said, “Rule Six yes, of course.”

Then he turned to walk out but stopped and asked, “What is rule six?”

Rule Six is as follows: “Don’t take yourself too seriously.”

“Thank you sir, I’ll remember that. But what are the other rules?”

The reply was, “There are no other rules.”

In chapter 2, Paul begins with the need to speak sound doctrine. The verb “teach” (v 1) is essentially and technically “speak” in Greek, translated so by KJV, NASB, and ASV. The first teach is an imperative but the second “teach” (v 2) is missing in Greek, so the first “teach” dictates the passage till verse 5. At his young age as a rookie minister, Titus was not to act like a scholar, a sage or a superior, but to speak tenderly, truthfully and tactfully to his seniors. Speak/teach (v 1) is in the imperative mood, meaning it is obligatory and not optional, demanded and not discretional, stipulated and not secondary, firm and not flexible, insisted and not ignored. Titus should be attentive and active and not be afraid of or anxious to avoid the task at hand.

For the church to grow, she must practice “sound teaching.” The word “sound” features more prominently in Titus than any other New Testament book. What is this “sound” (“hugiaino”) doctrine or teaching (didaskalia)? Elsewhere it is translated as healthy (Luke 5:31), well (Luke 7:10) safe and sound (Luke 15:27). The word “sound” is an extension of the word “growth.” It means solid and not suspect, sure and not swaying, sensible and not sensational or sentimental hogwash. Sound teaching is the key to a strong, stable and steadfast church. A church without sound doctrine is like a chair without legs, a skater on thin ice, and a body without backbone.

What is sound doctrine like in action and how does it apply to men and women? For older men, it means to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance (v 2). How are they related? Temperate comes from the word vigilant and watchful – this is about circumstances; it appears most in Titus. Worthy of respect has to do with honor – it has to do with character. Self-control has to do the mind in Greek - control. The word “sound” reappears to qualify the words “faith, love and endurance” – to be comprehensive.

Older women (v 3), surprisingly, are mentioned for the only time in the Bible. Their task is three-fold to themselves, to younger women and outsiders. They themselves are to be reverent in their behavior, tongue (slanderers), diet or intake (wine) and contribution (teach what is good). Next they are to teach younger women to be sober/reverent (v 3), to devote their lives and attention to their husbands and children, to influence them, not to ignore them. Note, Paul instructs older women to “teach” younger women, but not Titus to teach ( NIV version) older men!

To outsiders - that no one will malign/blaspheme the word of God (v 5). The word of God is not spoken ill of, does not fall into disrepute, is not cause for controversy.

Share Helpfully to Youth
6 Similarly, encourage the young men to be self-controlled. 7 In everything set them an example by doing what is good. In your teaching show integrity, seriousness 8 and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us. (Titus 2:6-7)

Former United States Secretary of State Colin Powell said:
“Not long ago, I visited a Boys and Girls Club in a poor area in Florida. I was talking to a group of kids sitting on the floor around me about my own childhood. My family wasn’t rich; in fact, we lived in a tenement in the Bronx. But, I told the group, my parents had created an enveloping family environment that gave sustenance, structure and discipline to our lives. We were taught to believe in ourselves. As I spoke, a 9-year-old boy raised his hand. “General,” he asked, “do you think if you didn’t have two parents you would have made it?”

That kid cut me right to the quick. He was saying, “This isn’t my world you’re talking about. Can I still make it?” My answer was: “Yes, you can.” That boy may not have had what I had growing up, but, I said, “There are people here who care for you, who will mentor you, who will watch over you and teach you right from wrong.” (“Why service matters: there are problems governments can’t solve, so it’s up to the rest of us - before it’s too late” Newsweek 2/3/97)

To his seniors the young Titus should stick to his “speaking” role, but to young men he is to “encourage” (v 6) them – the second imperative in the chapter, which is one of my favorite verbs in the Bible – “para-kaleo,” or “side-call.” “Para” means parallel or by the side, and kaleo is “call.” Paul did not want Titus to lord over others nor lose his authority, so he taught his protégé to draw others to his side, to be approachable and not be aloof, to listen more than lecture as young people are more likely to be influenced by peers and partners than parent or professional figures. They respond more to authenticity than to authority, to reason than reprimand, to cheer than chastisement.

How can we get the best out of the young? Paul has a four-fold advice for Titus to pass along. First, to exercise good judgment, or to be sober minded/self-controlled (v 6). Sober minded or “sophroneo” means to be in the right mind, to be sound in judgment, to be clear and not convoluted in thinking, not to be extreme, go crazy, or over-think things.

The second exhortation to young people is to exemplify good behavior, which is “in everything set them an example by doing what is good.” (v 7). The word “example” has been translated elsewhere as deep as a nail “mark/print” (John 20:25), pattern (Acts 7:44), and model (1 Thess 1:7). The personal pronoun “them” is missing in Greek because emphasis is not to do it for “others” bur rather to be who you are - an example. “Set” is “showing” in Greek, a participle, which means unfaltering, unfailing, unflagging, not spotty or in spurts.

The third is to ensure good teaching. Other than 1 Timothy, the noun “doctrine” is central to the Pastoral epistles, including 1 and 2 Timothy and Titus. This word occurs only six times outside these three books but an astonishing 15 times in the Pastoral epistles, 8 times in 1 Timothy and thrice in 2 Timothy and four times in Titus (Titus 1:9, 2:1, 2:7, 2:10). The early church was not grounded in sound preaching but in sound teaching. Preaching is just the communication – occurring just once in Titus (1:3), teaching, which occurs four times in Titus, is the content.

The fourth is to embrace good reasoning (again from the same root word of “sound” teaching) information, interpretation and instruction that cannot be “condemned,” or to have knowledge against (akatagnostos)

The four are related. The first is to guard against misjudging things, the second against misrepresent Christ, the third misleading others and the fourth misusing facts.

There is reason for Paul’s four-fold advice: so that those “opposed” (v 8), or cause to be “anti” in Greek, may be ashamed, or “turn upside down” in Greek, when they do not have anything bad to say about them. The early church was always under the gun or microscope, everything is scrutinized.

Serve Humbly at Work
9 Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, 10 and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive. 11 For the grace of God that brings salvation has appeared to all men. 12 It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age, 13 while we wait for the blessed hope — the glorious appearing of our great God and Savior, Jesus Christ, 14 who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good. 15 These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you. (Titus 2:1-15)

One of the most touching employer-employee stories in Hong Kong is from the family of Wing Lung Bank (永隆銀行) founder Wu Jie- yee (伍絜宜). In November, 2010, Wu’s trust fund donated HK$20 million to the cancer research development center at the Baptist University, which promptly changed the center’s name from Centre for Cancer and Inflammation Research to the Shum Yiu Foon Shum Bik Chuen Memorial Centre for Cancer and Inflammation Research (岑堯寬岑碧泉紀念癌症炎症研究中心) in honor of two deceased sisters who served his family members faithfully for many decades.

The Shum sisters devoted their lives to the care of the family who loved them in return (“Maids honored for their love and loyalty,” The Standard November 11, 2010), from wartime, when the sisters were in their 20s, till the next 60 over years, when they were in their 80s and 90s. The older did household chores, the younger one working in the kitchen, both have their respective jobs. When the day was rainy, they prepare umbrellas for the family members so that they do not get wet. Through the years the sisters raised six siblings as if they were family. http://thosewerethedays.wordpress.com/2010/11/10/

The role of slaves has always been a hot potato for believers and a hot topic to historians, many which are critical of Paul and Christians for not doing enough to abolish slavery. Paul, however, challenged slavery in another way in another book. He reminded slave-owner Philemon that his runaway slave Onesimus is “not a slave but above a slave, a dear brother” (Phm 16) in the Lord.

In Titus, Paul uses two infinitives (“to”) two positive roles for slaves (v 9) and two negative examples. The first role is to be obedient – an infinitive (“to”), the second is “to be” –another infinitive – to be well-pleasing. The first addresses the arrangement and the second the attitude. To “show” or “show-ing good” (v 9) is actually a participle, which is the “how” in Greek. Shockingly, unlike to older or younger people, Paul did not use an imperative to force slaves, knowing the plight of slaves and the power of their owners demands a more sensitive approach. The two negatives, which slaves can handle, are not to talk back with their tongue and not to steal things with their hands.

“Subject” or “submit” (hupo-tasso) in Greek is to arrange oneself under, not anything different from wives who have to subject themselves to their husbands (2:5) and citizens to (Titus 3:1). The first preposition “under” has to do with a slave’s position at work, but the second is the quality of work, to be well-pleasing (eu-arestos) in Greek, not just pleasing. This word occurs nine times in the Bible, all eight of them in the context of pleasing the Lord (Rom 12:1 “pleasing to God,” Rom 12:2 “his pleasing…will,” Rom 14:18 “pleasing to God,” 2 Cor 5:9 “to please him,” Eph 5:10 “what pleases the Lord,” Phil 4:18 “pleasing to God,” Col 3:20 “this pleases the Lord,” Heb 13:21 “what is pleasing to him.” The contrast is with tongue and hands. To talk back (anti-lego) is to be contradictory, caustic, and cynical. Pilfering or stealing (v 10) applies only incident in the Bible, with Ananias and Sapphira (Acts 5:2, 5:3). Stealing has nothing to do with money but honesty because Ananias and Sapphira stole their own money. Note that contradicting and pilfering are participles.

“Show” (endeiknumi) in verse 10 is showing or indicating, a participle. Greek tells us what they are to show is faith or the awkward “fully trusted” (v 10) translation in Greek. To a person of faith, the workplace is not a prison but a platform.

In conclusion, Paul exhorts all believers – young and olde, men and women, free or slave - to live self-controlled (same root as v 2’s temperate) , upright (which is righteous) and godly lives in this present age (v 12). The first has to do with themselves, the second to do with society and the last to do with the church.

Too Big Not to Fall (Rom 12)

2011-12-31T06:07:00.000-08:00

TOO BIG NOT TO FALL (ROMANS 12;3-8)

What is a church? The church is not a place but a people, an organism and not an organization, a community and not a club, a body and not a building. It’s more “who” than “what” or “where.”

It’s been said:
“I am your church. Make of me what you will, I shall reflect you as clearly as a mirror. If outwardly my appearance is pleasing and inviting, it is because you made me so. If within my spiritual atmosphere is kindly, yet earnest; reverent, yet friendly; worshipful, yet sincere; sympathetic, yet strong; divine, yet humanly expressed; it is but the manifestation of the spirit of those who constitute my membership.

But if you should, by chance, find me a bit cold and dull, I beg of you not to condemn me, for I show forth the only kind of life I shall receive from you. I have no life or spirit apart from you.

Of this may you always be assured: I will respond instantly to your every wish practically expressed, for I am the reflected image of your own soul.”

Previously, Paul commanded believers, in the imperative mood, not to conform any longer to the pattern of this world, but to be transformed by the renewing of your mind (v 2).

What kind of church is pleasing to God? Why did God put us together? How do members of the body relate to one another?

Watch For Haughty Behavior
3 For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you. (Rom 12:3)

A haughty lawyer once asked a sterling old farmer, ‘Why don’t you hold up your head neither before God nor man.”

“Squire,” replied the farmer, “see that field of grain? Only those heads that are empty stand upright. Those that are well-filled are the ones that bow low.”

“Think…highly” (huper-phroneo) in verse 3 is a single Greek word. The prefix to it is huper (hyper) and the verb is parallel and an extension of the verse 3’s other two “think” (phroneo), which is the function of the brain. The brain is the cognitive center and the clearing house of the body, passing information and delivering messages to parts of the body signalling them on what to think, how to feel and how to act. “Hyper-think” means “to esteem oneself overmuch” and it implies to be vain or arrogant, to be big-headed instead of level-headed, to have an exaggerated, elevated, excessive and egotistical sense of your own importance. It’s been said that bullies and criminals are more likely to suffer of 'High Self Esteem disorder' or unrealistically high self-esteem.

The solution, on the other hand, is not to put oneself down and let others win. The contrast with hyper thinking is not adopting a Charlie Brown mentality, having a low, negative self-image, feeling insecure,” but “to think soberly” (sober judgment in NIV), which is a verb, meaning to be sound, sane and stable in thought. Its noun form, surprisingly, could also mean discipline, prudent, moderate, not to be narcissistic, opinionated or thoughtless. Interestingly, as I was preparing this message at a cafeteria the song “Born to Be Wild” was blaring in the store. There are but six references to this word in the Bible. The word first appears in the Bible for the demon-possessed man who was healed by Jesus, sitting, and clothed, and in his “right mind” (Mark 5:15, Luke 8:35). The apostles Paul and Peter like using this word in the imperative mood. In the Pastoral epistles, Paul especially targeted young people, commanding Titus to encourage (in the imperative) young men to be self-controlled (Titus 2:6). Peter commanded believers to be “clear minded (sober)” and self-controlled unto prayer (1 Peter 4:7), as God had distributed, divided or dealt him or her.

The last verb in verse 3 “given” (merizo) is not the usual “give” but “parts,” mostly translated as divide, distribute or dealt. Only NIV translates it as “give.” The noun form is the word “part.” NASB translates it as “allotted,” ASV as “dealt” and RSV as “assigned.” That’s because Paul did not want them to think they have it all. What they have is a part, a piece, a portion, not even a chunk, so they should be humble in attitude, balanced in thinking and down to earth, not to brag about abilities, advantages and advancement.

Walk Harmoniously With Others
4 Just as each of us has one body with many members, and these members do not all have the same function, 5 so in Christ we who are many form one body, and each member belongs to all the others. (Rom 12:4)

A young man dreamt that he had walked into a store where an angel was standing behind the counter. He hastily asked the angel, “What do you sell in this store?”

“Anything. You name it,” said the angel.

So the young man began saying, “I would like to order the following: A democratic government in Chile, and end to all wars in the world, a better deal for the marginal nations, the removal of all the squatters settlements in South America.”

At this point the angel interrupted and said, “Excuse me, young man; you did not understand me correctly. We don’t sell fruits and finished products in this store. We sell only seeds.”

Verse 4 begins with the number “one,” which is placed before “many,” due to Paul’s emphasis on “one” right off the bat. By the way, seven is not the favourite number or the most popular in the Bible. It occurs a paltry 88 times in the New Testament, compared to “one,” 282 times in Greek. What does one mean? Why are we one? One means a unit, union, unison, yet unity does not mean uniformity; it is to be interdependent and not dependent and it is a fact and not a feeling. Previously, Paul says “we have many members” and “all members have not the same function” (v 4), but he switches to “we are” (v 5), which is the climax. “We have” is possession but “we are” is the person, many elements but one entity, belonging versus being.

Next, what is Paul’s most popular contrast to “one” in the verse? The casual answer is “many,” but the correct answer is “members,” because “many” occurs one more time than “many.” It is the key word worthwhile for Paul to mention and repeat in verses 4 and 5 and it is plural in Greek and KJV, including verse 5, occurring three times, as many times as “one.” Further, “many” is a number, “member” is a relationship, and Paul did not want them to think of the church in terms of size, amount and figure.

What is a member? A member is a limb or a part of the body. It refers to an eye or a hand in the Sermon on the Mount (Matt 5:29-30), a tongue in James (James 3:5), the foot and the ear in 1 Corinthians (1 Cor 12:15-16). So a member is an indivisible, inseparable and irremovable part of the body. No member is invisible, insignificant or ignored. No one is too small to see, to serve or to shine. On the other hand, no member is dead, disabled or detached. 1 Corinthians 12:13 reminds us that by one Spirit we are all baptized into one body and were fed, drinking and watered from the same Spirit. But notice members got to function (v 4).Paul prefers to use the word “praxis” because the verb form “practice” means to perform repeatedly or habitually. He avoids using the word “doing” because praxis is a natural and normal, better than “work,” which is more like a job. This word occurs merely six times in the Bible, the other translations are works (Matt 16:27) and deeds (Luke 23:51, Acts 19:18, Rom 8:13, Col 3:9). We all have a part to play, we are all partners in a partnership, so we all have to participate.

The highlight of the high point in the verse (v 5) and chapter, however, is not “one” or “many,” both occurring three times in the chapter. One word trumps them in occurrences in the chapter. Can you spot it, extending all the way to verses 10 and 16, altogether four times in the chapter. From “one” to “members,” Paul ends with “one another” or “all the others” (v 5). What does it mean “members one of another” mean? Paul will repeat the line “one another” three times a few verses later, emphasizing love, honor and thinking:
“Be devoted (love) to one another in brotherly love. Honor one another above yourselves.” (Rom 12:10)
“Live in harmony/think (phroneo) with one another.” (Rom 12:16)
The first is from the heart, the second is for the face, and the last is for the mind (phroneo).

Work Hard with Gifts
6 We have different gifts, according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. 7 If it is serving, let him serve; if it is teaching, let him teach; 8 if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully. (Rom 12:6-8)

Here are my favourite “team” or “teamwork” quotes:
There is no “I” in TEAM.
Teamwork means more “we” and less “me.”
TEAM = Together Everyone Achieves More
Teamwork means never having to take all the blame.
Coming together is a beginning. Keeping together is progress. Working together is success. Henry Ford

Paul changes tone in verse 6 and talks about gifts (charismata) rather than merely members. The gift of salvation is singular but the gifts of the Spirit are plural, which implies that the gifts are not given merely to the pastoral staff, the deacon board and the committee members.

The seven gifts mentioned are intriguing: prophecy (interpretation), ministry or diakonia (involvement), teaching (instruction), exhorting (inspiration), giving (investment), ruling or leading (influence), and showing mercy (intervention).

There are a few things to learn about the gifts of the Spirit from this passage. First, the first two – prophesying and serving - are actually nouns while the last five are participles. My theory is that the first two, which focuses on the praxis and not the person, is best used within the church, not outside. Paul also avoided a land mine by not talking about the prophet but the prophesy and does not favour them prophesying (verb) freely. Service is an integral part of the early church (Acts 6:1, 4).

Second, the last five are all in the present participles (-ing), which means continual, generous and active. Remember, while we are supplier providing the supply, the source is always God.

Third, the Greek for “his” is missing altogether in the seven gifts, primarily because the gifts are never “his,” “yours” or “mine.” It belongs to God, is bestowed upon the church, and is a benefit and a blessing to all parties, from you and through you , but never for you and to you.

Here are the seven “IN” gifts done “WITH”:
SEVEN “IN”
Prophesying - Interpretation
Serving - Involvement
Teaching - Instruction
Encouraging - Inspiration
Contributing - Investment
Leadership - Influence
Showing mercy - Intervention

DONE “WITH”
Prophesying With Scriptures
Serving With Sacrifice
Teaching With Substance
Encouraging With Support
Contributing With Surplus
Leadership With Speed (spoude)
Showing mercy With Sweetness (hilarotes)

Conclusion: We are all contributors, committed to cooperate in God’s service. Are you faithfully using the talents, treasures and time God has given you? Do you play your part, pray for partners and participate in person?

A New Beginning (Neh 9)

2011-12-31T05:49:00.000-08:00

A NEW BEGINNING (NEHEMIAH 9:1-18)

Dan Crawford (1870-1926) spent most of his adult life serving as a missionary in Africa. When it was time to return home to Britain, Crawford described to an old Bantu the kind of world he was about to return to. He told him about ships that ran under the water, on the water, and even those that flew above the water. He described English houses with all of their conveniences, such as running water and electric lights. Then Crawford waited for the old African to register his amazement.

“Is that all, Mr. Crawford”? the aged man asked.

“Yes, I think it is,” Crawford replied.

Very slowly and very gravely, the old Bantu said, “Well, Mr. Crawford, you know, that to be better off is not to be better.” (The Wycliffe Handbook of Preaching & Preachers, Warren Wiersbe, p. 188)

The Jews that returned with Nehemiah had completed the building the walls of Jerusalem in a record-breaking fifty-two days (Neh 6:15). Previously in chapter 7, all the people assembled on the seventh month to hear Ezra the scribe read from the Book of the Law of Moses, which the Lord had commanded for Israel (Neh 7:73-8:1). In chapter nine, 24 days later, the Levites, in turn, led the people to respond to God’s word.

What makes us truly better, not just better off? How are we reconciled to God? Is it more material prosperity or spiritual revival?

Reconciliation to God Begins with One’s Contrition
1 On the twenty-fourth day of the same month, the Israelites gathered together, fasting and wearing sackcloth and having dust on their heads. (Neh 9:1)

Two little boys were playing together one afternoon. They had not been playing long when the larger boy took advantage of his weaker playmate. Georgie, the smaller one, too proud to complain, withdrew some distance and sat by himself, manfully winking back the ready tears.

After a short time, the larger boy grew tired of his solitary play and called, “Say, Georgie, come back. I’m sorry.” Georgie, warned by previous experience, did not respond to the invitation at once. “Yes,” he replied cautiously, “but what kind of sorry? The kind so you won’t do it again?” (from Illustrations of Bible Truths # 604)

The book of Nehemiah is a story of two halves, the first half about rebuilding the walls and the second half about rebuilding lives. The first is physical repairs and the second is spiritual awakening. Previously in the book Nehemiah on his own mourned and “fasted” and prayed (Neh 1:4), but this is the first instance that the congregation as a whole was “fasting,” wearing “sackcloth,” sprinkling “dust” on their heads, and “separated themselves” (v 11). Fasting was a late development in Israel’s history that began after the Pentateuch, as late as nearing the end of the book of Judges (Judg 20:26) in the new land. The most famous and most-mentioned case of fasting in the Bible is David fasting for his dying son (2 Sam 12:16x2, 21, 22, 23), but the most serious case of fasting, without a doubt, was observed by the exile community in Esther’s time, when Jews in every province were in great mourning, their fasting was accompanied by weeping, wailing and crying (Est 4:3, 9:31). Many lay in sackcloth and ashes (Est 4:3). Fasting in the exilic and post-exilic period was unlike most previous fasting. From exile onwards, fasting in the three books of Ezra, Nehemiah and Esther (Ezra 8:21, Neh 9:1, Est 4:3, 9:31) was always corporate, never personal. No one was left behind. The person, the neighbors, the community all joined in it.

Wearing sackcloth is an outward sign of regret, remorse, and repentance. It is an acknowledgement of the need for God’s renewal, revival, and reawakening. Wearing sackcloth has a rich and grand history. The first person in the Bible to wear sackcloth is Jacob, who was hit so hard by the news of Joseph’s death that he wore sackcloth (Gen 37:34). He mourned for his son many days. All his sons and daughters failed in their bid to comfort him (Gen 37:34-35).

You might be surprised to know of the three post-exilic non-prophet books of Nehemiah, Esther and Ezra, Nehemiah is the only book that reveals the sprinkling of dust (v 1), which was a lost practice by the time of the kings. Samuel was the last to do it when the ark was captured by the Philistines (1 Sam 4:12). It is a sign of one’s lowliness, worthlessness, defenselessness, helplessness, and powerlessness.

Reconciliation to God Begins with One’s Correction
2 Those of Israelite descent had separated themselves from all foreigners. (Neh 9:2)

Once a professing Christian sold a bale of poor hay to a certain colonel who rebuked him, and the church member whined, “I am a soldier too.” “You!” exclaimed the colonel in disgust. “What kind of soldier are you?” “I am a soldier of the cross,” said the skinflint with a detestable flourish of the hand. “That may be,” said the colonel, “but you’ve been on a furlough ever since I knew you.” (from Illustrations of Bible Truths # 940)

More important than the external acts of fasting and wearing sackcloth is the commitment to correction. They separated themselves from all foreigners. By the way, the Bible is not against foreign wives; Ruth is a foreigner and has a book dedicated to her. The foreign wives in question are idolatrous wives. “Separate” or “divide” is a sharp contrast or break. No chapter is as sharp as Genesis 1. It occurs first and most in Genesis 1, is first used in the Bible for the separation of light and darkness (Gen 1:4), water under the expanse from the water above (Gen 1:7) and day from the night (Gen 1:14). So, separation means having no fellowship, having nothing in common, having nothing to do with someone or something. It is to put space between two objects, not sharing a bed, a house any a gap, break, a room. The teaching is strongest in Leviticus, where it differentiates the holy and unholy, the unclean and clean (Lev. 10:10), climaxing from animals to people, and that God’s people are to be holy to me because the Lord is holy, and He had set the Israelites apart from the nations to be His own (Lev 20:25-26). The act must not divorced from its aim – to be holy to Him.

The act of separation is a distinctly post-exilic practice not seen in previous historical books even though it was spelled out in the Pentateuch. In the continuing chapter (Neh 10:28-33), those who separated themselves included priests, Levites, gatekeepers, singers, temple servants (10:28), and nobles (10:29). The act of separation is not for the sake of separation. The purpose is to obey carefully all the commands, regulations and decrees of the Lord (v 29), including not giving their sons and daughters in marriage to the neighboring peoples (v 30), not working on the Sabbath and other holy days, resting the land an cancelling all debts every seventh year (v 31), giving their fair share to support the house of our God. The first and second concern neighbors, the second fellow Israelites, and lastly the house of God. Why? They did not want to walk in the sins and wickedness of their forefathers (v 2).

The final thing I want to say about separation is that the purpose must take priority over the practice, or it will descend into legalism, as it had happened in Jesus’ time and to many fundamentalist churches. A form can quickly become formality if the purpose of formation is lost. The form must be examined in the light of its function. For example, churches use to segregate the men and the ladies, but the practice is seldom practiced today because the purpose is lost. I once met a couple who no longer attends a church that forbids mixed-sex seating. When I asked them why they no longer go to their home church, they replied, “It is too hard seating in separate rows with kids.” I would add, It is inconvenient, impractical and almost impossible to do so.

Also, note that correction without the intake of God’s word (v 3) is futile, fruitless and fleeting.

Reconciliation to God Begins with One’s Confession
3 They stood where they were and read from the Book of the Law of the Lord their God for a quarter of the day, and spent another quarter in confession and in worshiping the Lord their God. 4 Standing on the stairs were the Levites-Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani and Kenani — who called with loud voices to the Lord their God. (Neh 9:3-4)

Confession must not be mistaken with castigation. True confession is asking for pardon, no asking for punishment. It ends with worship (v 3). It is not the Catholic version, as portrayed in the move “The Da Vinci Code,” where the adherents of the extreme Opus Dei sect inflict punishment and pain upon themselves as penalty for their sins. The shocking scene in the movie is that the sect members practice self-flagellation with whips and other instruments of torture to appease their Catholic guilt. True confession focuses on God’s attributes. It is not about “You,” not “me.” The personal pronoun “You/Thou” occurs 40 times in KJV and 74 times in NIV. Our God is righteous (v 8), ready to pardon, gracious and merciful, slow to anger, and of great kindness ( v 17), gracious and merciful (v 31), great, mighty and terrible (v 32), and just (v 33).

The Israelites confessed (v 2, 3) their sins, which they spent a quarter of the day or three hours doing (v 3). The confession is important because it is the post-exilic community’s first collective act of confession so far. Previously the word “confess” appeared long time ago when Nehemiah confessed the sins the Israelites have committed against God (Neh 1:6). “Wickedness” or “iniquities (KJV),” (v 2) like sins, are plural, even though it was singular previously (Neh 4:5), in its other occurrence in the book. Sin and wickedness both occur in the account of Cain and Abel, the latter translated as punishment (Gen 4:13) in the story. Like Nehemiah (Neh 1:6), the Israelites confessed the sins of the fathers (v 2) as well as theirs. In doing so they confessed they were no better than their fathers.

There are many references to “crying to the Lord” in the Lord (NIV – called with loud voices), especially in the book of Judges (Judg 3:9, 15, 6:6, 6:7, 10:10, 1 Sam 7:8, 7:9, 12:8, 12:10, 15:11). What makes the crying to the Lord in Judges unique is not merely crying out or crying out to the Lord, but crying out to the Lord “in a loud voice,” a phrase which won’t be repeated in the Old and New Testament again.

The prayer tells of three periods of history by the statements introduced by the pronoun “Thou are Lord/God”: (1) Neh 9:6 “Thou, even thou, art Lord alone; thou hast made heaven…”, (2) Neh 9:7 “Thou art the Lord the God, who didst choose Abram…”, (3) Neh 9:17 “Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.” The first is His creation of the world, the second His choice of Abraham and lastly His compassion to Israel.

What did they confess to? The classic verse in the chapter is in verse 16: “But they, our forefathers, became arrogant and stiff-necked, and did not obey your commands.” (1) “Proud/arrogant” occurs three times in the chapter (vv 10, 16, 29), more than any chapter or book in the Bible passage. (2) “Hardened/stiff-necked” also occurs three times in the chapter (vv 16, 17, 29). Pride is the heart’s attitude, hardened is the body, hear “not” is the ear. The phrase “hardened their necks (harden + neck)” makes its debut in the Bible shortly before the exile (2 Kings 17:14). Nehemiah is the champion chapter in the Bible on hardening; it has the most “harden (their) necks.”

The word “hear” occurs seven times in the chapter (vv 9, 16, 17, 27, 28, 29x2), three times for God/Thou “heard” the Israelites (vv 9, 27, 28), three times for the Israleies not hearken to God or his commandments (vv 16, 29x2), and one time falt “refuse to obey” (v 17).

The word “provocation/blasphemies” (vv 18, 26) are the most occurrences in the Old Testament; not only that, it is “great provocations” or “awful blasphemies” in NIV. The law (Moses’ time, v 34) and the prophets (continual time, v 30) served to “testify” against the Israelites Neh 9:34), but it was in vain.

The focus of the prayer is from verse 17 on, a four-fold praise of God’s “great” attributes, including “great kindness (chesed),” translated as “abounding in love” in NIV (v 17), His great compassion/mercy (vv 19, 27, 31), and great goodness (v 35). God “left/abandon” them in the hands of the enemies to rule over them (v 28), but never “desert/abandon” them (vv 17, 31), just as he did not abandon them in the wilderness (v 19).

Conclusion: God is gracious (v 17, 31), ready to “pardon” – first occurrence in the Bible (Neh 9:17) and merciful (9:17), slow to anger and abounding in love (v 17). He does not forsookest them not (vv 17, 19, 31).

Bear the Cross to Wear the Crown (Matt 16)

2011-12-31T05:41:00.000-08:00

BEAR THE CROSS TO WEAR THE CROWN (MATTHEW 16:21-28)

Being a disciple of Christ is quite costly in many parts of Asia and Africa even though it is quite a tame or mild affair in the Western world. In Iran, 32-years old pastor Youcef Nadarkhani, leader of a network of Iranian house churches, was charged with apostasy in 2010 for refusing to recant his religious beliefs and convert from Christianity to Islam. Four days of trial under the threat of a death penalty did not change the pastor’s mind, who insisted that he was a Christian and no longer Muslim, so he was sentenced to death by hanging.
http://edition.cnn.com/2011/09/29/world/meast/iran-pastor-trial/index.html?iref=allsearch

Later Nadarkhani’s charges were revised when Christian organizations protested, but it made little change; now “he is a Zionist and has committed security-related crimes, including repeated rape and extortion.”
http://edition.cnn.com/2011/09/30/world/meast/iran-christian-pastor/index.html?iref=allsearch

It is just as unsafe to be a disciple of Christ today as it was in Jesus’ time. If you accept Jesus for food, fun and friendship, you could be in for a rough ride and rude shock. Being a disciple is associated with discrimination, danger and death for some folks.

What are the risks, responsibilities and rewards ahead for followers and disciples of Jesus? How can we guard ourselves against low and lukewarm Christian commitment?

There is No Greater Gift Than to Share His Crucifixion
21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. 22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!" 23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men." (Matt 16:21-23)

Everybody but John had signed up for a new company pension plan that required a small employee contribution. The company paid all the rest. Unfortunately, 100 % employee participation was needed; otherwise the plan was off. John’s boss and his fellow workers pleaded with him over and over, but to no avail. John said that the plan would never pay off.

Finally, the company president called John into his inner office. The president said, “John, here’s a copy of the new pension plan and here’s a pen. I want you to sign the papers, now, and if you don’t you’re fired.
John signed the papers immediately. The president asked, “Would you mind telling me why you didn’t sign earlier?” John answered, “Nobody explained it to me so clearly before.”

Note that Jesus addressed the disciples (v 21), those who were with him long-term and for the long haul. When the disciples arrived at the comfy coast town of Caesarea Philippi (Matt 16:13), midway from the hometown of Galilee to the destination of Jerusalem (Matt 20:17-18), Jesus dropped a bombshell on them and warned them of the cost of discipleship. Jesus’ words did not begin with a “might” or “maybe,” but a “must” (v 21) – so it is not a request but a requirement, not an option but an obligation, not a choice but a certainty. On top of that, the word “must” is doubly forceful because it occurs for the first time in the book of Matthew, the all-important first word after the explanatory “that,” not just an afterthought footnote - “that must to Jerusalem to go.” “Must” in any language or book is a regular word, but a rare find in Matthew. For example, it appears the first time early in Luke (Luke 2:49) and in John (John 3:7), halfway in Mark (Mark 8:31), but not quite as late and overdue as in Matthew, yet the understatement in the book serves to highlight its importance and heighten the tension.

The next word startled the disciples as well. The word “suffer” (v 21) marks its debut in the book. To say that they were surprised at the deferred disclosure or belated revelation is an understatement. It was more of a shock than a surprise to the disciples. After all this time, three good and glorious years together, they were stunned, staggered, shell-shocked, stupefied and stumped by the bad news. In gets worse in Luke’s gospel (Luke 9:22) - “suffer” and even the word “kill” occurs for the first time.

The disciples couldn’t be more disturbed, distressed disillusioned, distraught, and disappointed that Jesus was the crucified King and not the Conquering King, so much so that they missed the forest for the trees and majored in the minor, failing to hear Jesus’ declaration that He was a more than just a suffering Messiah; He was the Risen Savior. Jesus underscored that he must rise again (Mark 8:31, Luke 9:22, John 20:9). He revealed his suffering twice in Matthew (Matt 16:21, 17:12), but countered it six times in Matthew with his resurrection(Matt 16:21, 17:9, 23, 20:19, 26:32, 27:63) – three times more than the talk of suffering, but all that was lost on the disciples.

None was as upset as Peter with Jesus’ negativity, seen as nonsense and nuisance to his ambitions. Weren’t the disciples supposed to storm Jerusalem, sit on thrones, and share in the kingdom? Next, the author used the word “began” to contrast the sharp and stark disagreement between Jesus and Peter. Jesus “began” to explain to his disciples (v 21), but Peter took him aside and “began” to rebuke him. “Rebuke” is as strong a word as any to reflect how Peter alarmed, annoyed and appalled at Jesus’ prediction. To accentuate how serious the word is, it is used up to now in the book for Jesus “rebuking” the winds and the sea (Matt 8:26) and “charging/rebuking” them not to make His healing of the multitudes known (Matt 12:16). It is a strict reminder, a severe rapping and a sharp rebuttal to Jesus. As if it wasn’t strong enough, the single Greek word translated as “be it far from you” in KJV but absent in NIV occurs for the first and only time in Matthew (v 22) or the gospels. The amusing thing in the second part of Peter’s double negation (“be it far” + “never”) is the phrase “never Lord” is as ironic and as contradictory a phrase as you can find. When you call Jesus Lord, you never say never; as in prayer you say “Amen, Lord” instead. Notice how Peter did not learn; he repeated the gaffe in Acts when he opposed eating unclean animals (Acts 10:14’s “not so” debuts in the Bible).

To Peter’s hostile opposition, Jesus introduced the first of four imperatives in the text: “Get behind me” Satan (v 23). This imperative is usually translated as a neutral, positive and simple “Go” in the Bible and seldom with the negative connotation of “Get behind,” except in this instance and in the case of Jesus’ temptation by the devil (Matt 4:10). In both cases Satan is addressed, which is not flattering or pleasant to Peter. Why? Because like Satan, Peter thinks of wisdom and ways of the world.

There is No Greater Goal Than to Stay the Course
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. (Matt 16:24)

The following words were written on the tomb of an Anglican Bishop in the Crypts of Westminster Abbey:
“When I was young and free and my imagination had no limits, I dreamed of changing the world.
As I grew older and wiser, I discovered the world would not change, so I shortened my sights somewhat and decided to change my country. But it, too, seemed immovable.
As I grew into my twilight years, one in last desperate attempt, I settled for changing only my family, those closest to me, but alas, they would have none of it.
And now as I lie on my deathbed, I suddenly realized: If only I had changed myself first, then by example I would have changed my family. From their inspiration and encouragement, I would then have been able to better my country and, who knows, I may have even changed the world.” (Anonymous)

After the “must” in verse 21 are three imperatives in verse 24 – deny, take-up, follow. “Deny” occurs 11 times in the Bible but merely refers to two instances, twice referring to this incident (v 24, Mark 8:34) and mostly for Peter’s denial of Christ (Matt 26:34, Mark 14:30, Luke 22:34). Incidentally this is the third debuting word in the passage, the others include “must” and “suffer.”

Two words are translated as “deny” in Matthew, the first is the normal “deny” (arneomai) which is strong enough as it is: “But whoever disowns/denies me before men, I will disown/deny him before my Father in heaven.” The second “deny” is “deny + out” (apo-arenomai), with the preposition “out/away” prefix added. The first “deny” is strong but the second is super strength with the preposition affixed. Ironically, both are used for Peter’s denial. The normal strength “strong” is used when Peter more than once denied Christ (Matt 26:70, 72), but the super strength “deny” (“apo-arneomai”) refers to Jesus one-time prediction that Peter would deny him out (Matt 10:33). Which one do you think is the case here? Answer: deny out. The small “out” means to totally, thoroughly, utterly, fully – unreserved, unregretful, irreversible. For example cast out and cast you out (eg. parents “chew me out,” madman “curse me out,” robbers “clean me out”). It means completely, comprehensively, convincingly, categorically and conclusively.

To deny oneself means to place God and not self on the seat of the heart’s throne, to say yes to selflessness and no selfishness, to be God-centered and not self-centered. To borrow the title from the first chapter of Purpose-Drive Life, “it is not about me.”

Next, the cross is associated with crucifixion, condemnation and contempt. Heb 12:2 says Jesus “endured the cross, scorning its shame.” The first (deny self) has to do with the person, while the second (bearing the cross) is with the path or process of discipleship. The path or process is not marked by success, status or safety, but by suffering, shame and setbacks. In Luke it is taking up “his cross daily” (Luke 9:23), so it does not mean physical death because we only die once. Disciples are never called to carry Jesus’ cross but “his cross” (Matt 10:38, Mark 8:34, Luke 9:23, 14:27). It means to be identified with Christ and not identical in His sufferings, to acknowledge and not avoid the identification before others, to identity with Him by our attitude and actions.

The first (deny self) has to do with the person, but the second (bearing the cross) is with the path, and the third (following Christ) is with the purpose. More than suffering and shame, it ends and triumphs with “submission,” to follow Christ. The word “follow” is bigger than life in Matthew. Three words or phrases occur in the book more than any book – follow (25 times), follow me (5 times), follow him (13 times). To follow him means submitting, surrendering and subjecting your will, wishes, wants, worries, world to him.

There is No Greater Glory Than to See His Coming
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? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. (Matt 16:25-27)

A young man was traveling in a far country. It was getting late in the day, and he knew that he needed to stop to rest. However, he was thirsty and needed to find water before he slept. He met a white haired old man sitting on a rock by the side of the road. The young man asked him if he knew of a place where he could find water to drink. The old man said that if the young man stayed on the path he would come to a small stream. However, it would be after dark before he would reach the stream. The old man told the traveler that he could safely drink there. The old man further said that if he would pick up a handful of pebbles from the stream bed, the young man would be both glad and sad. The young man thanked the old man and continued on his journey.

Sure enough, even though it was quite dark, the young traveler found the stream. He took a drink. The young man thought it silly to pick up pebbles, but just for curiosity he picked up a handful and put them in his pocket. He then found a place to sleep a short distance away from the stream. When he woke up, the young man remembered the pebbles. He shoved his hand into his pocket and brought them out. As he looked at them in amazement, the young man simultaneously felt great sorrow and great happiness for there in his hand lay beautiful, sparkling jewels. Quickly he rushed back to the stream to get more. He frantically searched through many hands full of ordinary pebbles, but the opportunity was gone. As he looked at the beautiful jewels, the young traveler felt so sad that he did not pick up many more. At the same time he was happy that he had at least picked up those that he had.

Jesus used three reasons or explanations (“gar”) to contrast the joy of following the way of the Lord versus following the ways of the world. The second parallel “gar” or reason is, unfortunately, missing in NIV. Within the three reasons is a progress in time – one’s life (v 25) or birth stage, the world (v 26) or busy stage, and “forfeiting/losing one’s soul” (v 26) or burial stage. “Life/soul” is past time (given at birth), “world” is prime time (in the present), and “forfeiting his soul” is past tense (dead and gone).

“Gain” (v 26) occurs for the first time in the Bible and is derived from the noun “lucre” or money. To understand why Jesus said the soul has no financial “gain,” we must first define a soul, which is contrasted with the world. In the medical world, the heart or the mind is the best indicator of life or death, but I suggest one’s breath is the best judge in the biblical world. Its first debut in the KJV in Genesis 2:7, when the Lord God formed him from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

In this sense, what is real estate to a breath? The answer is, a real waste of breath. One’s bank account, bank deposits and bank portfolio qualify for nothing when one is dying, dead and departed. The truth is we have only one chance at “life”(v 25), one choice between “life” and the “world” (v 26) and one certainty – the Son of man coming in glory (v 27). After one’s entrance at birth (v 25) and earnings in career (v 26) is the exit at death (v 27). Would the gift of life (v 25) and goods in the world (v 26) endear you to the glory of Christ (v 27)?

The three stages can be further contrasted this way. The first stage is the B for “becoming” stage: your birth, your being, your beginning, your breath, your baby steps. The second stage is the P stage for “pursuing”: power, profit, popularity, possessions, and pleasure. The third stage is the R stage, for His “returning”: the resurrection, revelation, reward, righteousness and rejoicing.

B for “Becoming”: Birth, Being, Beginning, Breath, Babysitiing.
P stage for “Pursuing”: Power, Profit, Popularity, Possessions, Pleasure

R for “Returning”: Resurrection, Revelation, Reward, Righteousness , Rejoicing

You will not be judged for the deed to life, which is God’s gift to you, but your deeds in life, which is your gift to God. Life is not measured by one’s longevity, likability or liberty but by one’s legacy – Do you choose Christ? Are you crucified with Christ and committed to Him. At the climax (v 27), the miracle life gives way to the Maker of Life. The gift of life is nothing compared to the Giver of Life. Creation meets its Creator. A billion may buy a pricey bed but not a precious breath. Eternal billions means nothing for the supply of eternal breath.

Up to now in Matthew there is talk of the glory of the kingdom of the world (Matt 4:8) and Solomon in all his glory (Matt 6:29), but nothing compares to the Son of man coming in the glory of his Father (v 27). According to Matthew 24:30, it will be “great glory,” its three usages in the New Testament all refers to one event – His coming (Mark 13:26, Luke 21:27).

Finally, do not confuse the resurrection with the rebirth of life (offered by Buddhism) and the reversal of life (offered by scientists).

Conclusion: Disciples who share in the risk and responsibilities of discipleship will reap recognition and reward in Christ. Is your Christian life characterized by three declarations: I must deny myself, I must die to Christ, and I must decrease? The world and this life is passing and perishable but the world to come is permanent and precious. Do you know your life is brief, bleak and barren without Christ? Are you willing to share in the abundant life, the eternal life, the blessed life He promised? Life is precious simply because you were born, but that Jesus was crucified – He died for you. Without Christ, the glamorous life you will currently will be replaced by the grim life. Would your forsake earthly gain for eternal gain? Will you forsake the poverty of the riches of this world for the power of the resurrection in the next?

Familiarity Breeds Contempt (Luke 4)

2011-12-31T02:18:00.000-08:00

FAMILIARITY BREEDS CONTEMPT (LUKE 4:14-30)

One cold night, as a sheik lay in his tent, a camel thrust the flap aside and looked in. “I pray thee, Master,” he said, “let me put my nose within the tent, for it is cold outside.” “By all means,” yawned the sheik, who was bored and listless from having reposed on his pillows all day. “Do so if you wish.”

The camel poked his nose into the tent. “If I might but warm my neck also,” he said presently. “It's all the same to me,” answered the sheik. So the beast stuck his neck inside, and contented itself a little while by looking about.

Soon the camel, who had been turning his head from side to side, spoke up again. “It will take but little more room if I put my forelegs within the tent when he said: “Master, I'm keeping the flap open by standing here like this, I think I ought to come all the way inside.” “Whatever you like,” the sheik nodded, moving over some more so the beast might enter.

So the camel came forward and crowded into the tent. No sooner was he inside then he looked hard at the sheik. “I think,” he said, “that there is not enough room for both of us here. It will be best for you to stay outside, as you are the smaller. Then there will be room enough for me.” And with that he pushed the sheik out into the cold and darkness (William J. Bennett, The Moral Compass 237-38, NY/Simon and Schuster/95)

It’s been said, “Familiarity breeds contempt.” Jesus said, “No prophet is accepted in his hometown.” The Chinese say, “Local ginger is not spicy.”

Jesus grew up in Nazareth (Luke 2:39, Matt 2:23) but he left Nazareth to live in Capernaum (Matt 4:13), supposedly the Galilee of the Gentiles (Matt 4:15), when he was harshly and soundly by his hometown. What can we learn from Jesus’ rejection? Why did Jesus even bother to preach in Nazareth?

Be Single-minded When Others are Superficial
14 Jesus returned to Galilee in the power of the Spirit, and news about him spread through the whole countryside. 15 He taught in their synagogues, and everyone praised him. 16 He went to Nazareth, where he had been brought up, and on the Sabbath day he went into the synagogue, as was his custom. And he stood up to read. 17 The scroll of the prophet Isaiah was handed to him. Unrolling it, he found the place where it is written: 18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, 19 to proclaim the year of the Lord's favor.” 20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, 21 and he began by saying to them, “Today this scripture is fulfilled in your hearing.” 22 All spoke well of him and were amazed at the gracious words that came from his lips. “Isn't this Joseph's son?” they asked. (Luke 4:14-22)

A few days ago (March 31, 2011), we were watching TV together where a man asked his wife, “If I and your brother were to fall into the ocean together, who would you save first?” “Of course my brother. He’s my only relative.” The man was disappointed, but the wife explained, “You know how to swim. You don’t need me to rescue you.”

So my wife added, “Who would you save in a sinking boat: your mother or me? Not wanting to get into trouble, I said, “Of course you.” My wife said, “Wrong. You should save your mother because I am bound for heaven but your mother has not accepted the Lord.”

Have you ever wondered by Jesus bothered to return to a hostile crowd and environment? The bookends to this episode of Jesus hostile reception in Nazareth is His powerful ministry “throughout out the whole countryside” (v 14) and his ministry in Capernaum (vv 31-34). Previously, everyone through the whole countryside praised him (v 15). Later the people were amazed at his teaching in Capernaum (v 32), where he cast out an evil spirit from a demon-possessed man. The phrase “power of the Spirit” is exclusive to Jesus, not applicable to anyone else in the Scriptures. The response to Him was tremendous. Not one person had anything unflattering, unfavorable or unfriendly to say to Him.

The power of the Spirit, internal strength, is compounded by external witness. Word of mouth was at an optimum. Jesus debuted as a teacher in Galilee, teaching in their synagogues - plural, and everyone praised him (v 15). He was never short of admirers in all places except for one place - Nazareth. He “taught” everywhere but his hometown, the synagogue where he attended, where he got as far as to “read” but never got to “teach” the people, like he did through the whole countryside (v 14).

Jesus revealed Himself as the Messiah by referring to Isa 61:1, where the verb “anointed” (v 18) or “mashach” is the root word for “Messiah” in Hebrew. The word “anoint” occurs merely five times in the New Testament, all exclusive to Jesus (v 18, Acts 4:27, 10:38, 2 Cor 1:21, Heb 1:9)

So Jesus came with grand introduction, much pomp and great fanfare, but all fell flat in his hometown. There was no better place or prouder moment for Jesus to trumpet His claim or credentials, no greater homecoming. It was a hometown proudest moment, no bigger way to pay back homefolks and to make his parents proud. “All” is repeated three times -- everyone praised him (v 15), the eyes of everyone in the synagogue were fastened on him (v 20) and all spoke well of him and were amazed at the gracious words that came from his lips (v 22). Why? They were unimpressed because they were all too familiar with his father, mother and siblings (Matt 13:55-57).

Be Straight-forward When Others are Self-righteous
23 Jesus said to them, “Surely you will quote this proverb to me: 'Physician, heal yourself! Do here in your hometown what we have heard that you did in Capernaum.'“ 24 “I tell you the truth,” he continued, “no prophet is accepted in his hometown. 25 I assure you that there were many widows in Israel in Elijah's time, when the sky was shut for three and a half years and there was a severe famine throughout the land. 26 Yet Elijah was not sent to any of them, but to a widow in Zarephath in the region of Sidon. 27 And there were many in Israel with leprosy in the time of Elisha the prophet, yet not one of them was cleansed — only Naaman the Syrian.” (Luke 4:23-27)

A man went back to the pet shop where he had purchased a parakeet several weeks before and said, “You have a hell of a nerve selling me that talking parakeet.” The owner was rather surprised, since he remembered this particular customer because he had been so insistent about buying a talking parakeet.

“What’s the matter?” asked the owner. “Won’t the bird talk?”

“Oh, he talks all right,” replied the bird’s owner, “but how would you like to live with a sarcastic parakeet?”

“I don’t think I quite understand,” replied the owner of the pet store.

“Well,” said the man, “when I took the bird home, every morning for a solid week I would stand outside his cage and say, ‘Can you talk?’ and for a solid week I got no answer. So one morning I was relay disgusted, and I said, ‘What’s the matter stupid? Can’t you talk?’ And that parakeet looked at me and said, ‘I can talk , all right, but can you fly?’” (Toastmaster General’s Favorite Jokes 173, George Jessel, Castle Books)

Verse 23 is unique because Jesus used two imperatives to highlight the locals’ sarcastic remarks in their heart and their scornful demand from him: heal, do. This is one of four listed derisive challenges made to Jesus with the use of “yourself” in the imperative mood in the gospels, including “throw yourself down” (Matt 4:6), “save yourself” (Matt 27:40, Mark 15:30, Luke 23:37) and “shew thyself to the world” (John 7:4) – the last one from his brothers. Jesus did his fair share of miracles in Capernaum. The notable ones include healing the centurion servant (Matt 8:5-6, Mark 1:21-23), driving out an evil spirit, and healing the paralytic man (Mark 2:1-5), healing many of various diseases (Mark 1:34), including Simon's mother-in-law (Mark 1:30) and even a man of leprosy (Luke 5:12). He was called Jesus of Nazareth (Matt 26:71, Mark 1:24, 10:47, 14:67, 16:6, Luke 4:34, 18:37, 24:19, John 1:45, 18:5, 18:7, 19:19, Acts 2:22, 6:14, 10:38, 22:8, 26:9) but, sadly, he never did any miracle in Nazareth.

Jesus pointed to a prophet’s rejection and used popular ones such as Elijah and Elisha to emphasize his point. Elijah and Elisha were the prophets with the most miracles in Israel. No prophet rivals either of this tandem. Most are superior with with words, nut inferior in miracles. Elijah stayed with a widow in Zarephath for three years (1 Kings 18:1), which was a long time receiving support from an outsider. Living off a wealthy woman’s support is not an easy thing for a man to do, let alone a widow’s support, but God rather him live off a Gentile, a woman, and a widow than with his own people, how shameful and shocking is that. The widow represents the neediest of needy financially in society. The last person God wanted Elijah to live with is a fellow countryman, knowing the locals’ small-mindedness, selfishness, and stinginess. God preferred him to live with a single parent of the opposite sex than a fellow countryman of the same country.

Elijah’s case was no worse. The target of Elijah’s opposition was the king of Israel, and Elisha against the Syrians. Elisha never dealt with the Syrian army, but the Syrians were most active during Elisha’ ministry, almost the only enemies. To the end Elisha, after healing Namaan, never pocketed a cent from the general’s gratitude. Namaan represented the powerful, picky, proud, the type Elisha had the most problems with, but still he healed him. Not only was Naaman the first leper to be healed in the Old Testament, he was the only person. The righteous king Uzziah had leprosy until the day he died (2 Chron 26:21).

Be Self-controlled When Others are Stiff-necked
28 All the people in the synagogue were furious when they heard this. 29 They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him down the cliff. 30 But he walked right through the crowd and went on his way. (Luke 4:28-30)

Husband to wife: When I get mad at you, you never fight back. How do you control your anger?

Wife: I clean the toilet bowl.

Husband: How does that help?

Wife: I use your toothbrush.

“Furious” means “filled with wrath” in Hebrew and KJV, not mere “wrath.” “Wrath” itself occurs for the only time in the gospels, in this incident, to emphasize how explosive, extreme and exaggerated the response was. This word is not lightly used, so that it appears once also in seven other books ranging from Acts to Hebrews (Acts 19:28, Rom 2:8, 2 Cor 12:20, Gal 5:20, Eph 4:31, Col 3:8) but finds and fulfills its potential most in Revelation, an outburst not normal and encouraging, leaving the bulk of its use to Revelation, where it occurs as many as 10 times (Rev 12:12, 14:8, 14:10, 14:19, 15:1, 15:7, 16:1, 16:19, 18:3, 19:15). The locals were not only angry but were “filled with wrath,” which is its only instance in the Bible. There is no anger like mob anger. There is no way to coral, control, contain, counter their anger.

In Hebrews 11:27, it refers to Moses, who forsook Egypt, not fearing the wrath of the king. Out of the ten times in Revelation half of them refers to the “wrath of God” (Rev 14:10, 19, 15:1, 15:7, 16:1) that is poured upon the earth.

Even then, this is the only instance of an individual is nowhere except here is “filled with wrath” used. The Jews did not invite him to the hill, but followed that up with taking him to the brow of the hill to throw him down the cliff (v 29). A brow (eye-” brow” or forehead) is the brink of a precipice. They were so angry they could not think straight. All they wanted was to exact blood. They were ready to kill and murder. Nobody said “stop,” “wait” or “think.” Instead of driving him out of town, they went further by taking him to a hill. “Throw him down the cliff” (kata-kremnizo) is “down-cliff,” the latter (kremnizo) is translated as “steep bank” (Matt 8:32, Mark 5:13, Luke 8:33). How steep? Both Mark and Luke explain Jesus was on a mountain (Mark 5:11, Luke 8:32) when he cast a herd of swine out of a demon-possessed man.

Conclusion: Popularity is overrated. Jesus said, “My food is to do the will of him who sent me and to finish his work.” (John 4:34)

Hear God's Voice Today (Heb 3)

2011-12-31T02:15:00.000-08:00

HEAR GOD’S VOICE TODAY (HEBREWS 3:7-13)

A man who dined regularly in his favorite restaurant complained about the bread. It wasn’t fair, he emphasized, that other restaurants served lots of bread. But here he gets only one piece. So the next time he came in, they served him four pieces. He still complained it wasn’t enough.

On his next visit his server brought him a dozen pieces of bread. The man still complained.

For his next visit they put a large basket of bread on the table. But still he complained. “The other restaurants give all the bread you can eat.”

They decided to be ready for him the next day. They had an enormous loaf of bread prepared. It was six feet long and two feet wide. Four people carried the loaf to his table. They plopped it down in front of him. It took up half the table and hung over both sides. The chef stood back, pleased with himself, to see how the customer would react.

He looked over the loaf and commented, “So, we’re back to one piece again, are we?”

The early church believers were rattled, worried, and unsettled by many things, none more threatening than execution for their faith and exclusion from the Jewish community. The book of Hebrews reveals that Timothy was just released from prison (13:23). The word “prison” or “bonds” occurs twice in the book (Heb 10:34, 13:3), rivaling Ephesians and Philemon for the most occurrences in the Bible. The purpose of the book was to cheer the believers who were constantly pressured, persecuted and punished.

What are believers to do in the face of death and destitution for their faith? How did the church survive the odds? Why did the church eventually triumph in history?

Examine Your Heart
7 So, as the Holy Spirit says: “Today, if you hear his voice, 8 do not harden your hearts as you did in the rebellion, during the time of testing in the desert, 9 where your fathers tested and tried me and for forty years saw what I did. 10 That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.' 11 So I declared on oath in my anger, 'They shall never enter my rest.'“ (Heb 3:7-11)

Two students of the Talmud came to their rabbi and wailed: “Rabbi, we’ve committed a sin!” “What have you done?” “We looked with lust upon a woman!” “God preserve you!” cried the rabbi. “You’ve committed a terrible sin!” “We wish to do penance, Rabbi!” “In that case, I order you to put peas into your shoes and walk about that way for a week. Then perhaps you’ll remember not to commit such a sin again.

The two penitents went away and did as the rabbi told them. Several days later they met on the street. One was hobbling painfully and looked haggard, but the other one was calm and smiling. So the hobbler said to his fried reproachfully, “Is this the way you do penance? I see you haven’t followed the rabbi’s orders. You didn’t put peas in your shoes!” “Of course I did!” insisted the other. “But I cooked them first!”

Today is repeated three times (vv 7, 13, 15) and a contrast with forty years (vv 9, 17). It is to stress that today’s behavior must be completely different and a total break from the past. What happened for forty years in the wilderness? The “not” or “never” (me) in verse 7 is most impressive, strategic and well- placed and best positioned because it does not occur in the book until now. The writer of Hebrews did not use it previously to maximize its impact currently. The book uses 62 times the normal “not” (ouk) but 25 times “never” (me). No New Testament book uses this “not” so late from chapter three on. Only five books uses this from chapter two on – Mark 2:4, John 2:16, 2 Cor. 2:1, Eph. 2:12 and 1 John 2:4.

“Harden” occurs six times only in the New Testament (Acts 19:9, Rom 9:18, Heb 3:8, 3:13, 3:15, 4:7), four of which are in Hebrews, three alone in this chapter (Heb 3:8, 3:13, 3:15), so the writer couldn’t push his point or press his position more pointedly and painfully. All three times the Greek “me” (never) admonition is placed first before “harden.”

The verb “harden” (skleruno) is derived from the word “skleros” and “skelos,” with the nearest English equivalent of “skeleton.” It’s been said, “Adult human bones are very strong. Their tensile strength is as strong as stainless steel. It is about 20 times more difficult to smash a human femur (upper leg) bone than it is to break a equal weight piece of concrete. http://answers.yahoo.com/question/index?qid=20080629021032AAiW2Lh

Verses 9-11 detail their conduct (v 9 “where your fathers tested and tried me and for forty years”), the charge (v 10 “their hearts are always going astray”), and its consequences (v 11 “they shall never enter my rest”).

Expel All Doubt
12 See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God.

A new arrival in heaven was surprised to see a suggestion box along Main Street. The heavenly newbie turned to a more seasoned resident and asked, “If everything is perfect and everybody is happy in heaven, why is there a suggestion box?” “Because some people aren’t really happy unless they complain.”

The first imperative in this passage is in verse 12: “See to it” (blepo) or “take heed” (KJV). The imperative form of the same verb (“see to it”) occurs 27 times in the Bible. While the verb has its roots in the eye, it has more meaning than meet the eye. Other translations include “Watch out” (Matt 24:4, Mark 12:38, 13:5, Luke 21:8, Gal 5:15, Phil 3:2, 2 John 8), “See to it” (1 Cor 16:10, Col 2:8, 4:17, Heb 3:12, 12:25), “Consider/consider carefully” (Mark 4:24, Luke 8:18, 1 Cor 10:18), “Be careful” (1 Cor 3:10, 8:9, 10:12), “Be on your guard” (Mark 13:9, 23, 33), “Be careful” (Mark 8:15), “Look” (Acts 3:4), “Take care” (Acts 13:40), and “Be very careful” (Eph 5:15). So see includes the heart, mind, and spirit.

What the readers are to watch out for: unbelief (v 12), which is stated twice in the chapter as well as book (vv 12, 19), the same kind suffered and shown by the Jews in the gospels and Paul talked about (Matt 13:58, Mark 6:6, Rom 3:3, 4:20, 11:20, 11:23). Unbelief is a matter of the heart, which is stated four times in the chapter (Heb 3:8, 10, 12, 15). This Greek word (apaistia) can mean faithlessness in the negative sense and unfaithfulness in the positive sense. The first mean disbelief and the second is disobedience. KJV and ASV (American Standard Version) rightly translates “sinful, unbelieving heart” as “an evil heart of unbelief” (v 12).

“Turn away” (aphistemi) is departing. The mild translation for this is “leave” or “depart” Luke 2:37) but the sterner meaning is “fall away” (Luke 8:13 “Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.”), “desert” (Acts 15:38, as in Barnabas’ desertion), “abandon” (1 Tim 4:1), where it says “In later times some will abandon the faith and follow deceiving spirits and things taught by demons.” Why do people leave? What are the major reasons?

Encourage One Another
13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.

Neal Krause, a sociologist and public-health expert at the University of Michigan, has tried to quantify some of those more amorphous variables in a longitudinal study of 1,500 people that he has been conducting since 1997. He has focused particularly on how regular churchgoers weather economic downturns as well as the stresses and health woes that go along with them. Not surprisingly, he has found that parishioners benefit when they receive social support from their church. But he has also found that those people who give help fare even better than those who receive it — a pillar of religious belief if ever there was one. He has also found that people who maintain a sense of gratitude for what’s going right in their lives have a reduced incidence of depression, which is itself a predictor of health. And in another study he conducted that was just accepted for publication, he found that people who believe their lives have meaning live longer than people who don’t. “That’s one of the purported reasons for religion,” Krause says. “The sign on the door says, ‘Come in here and you’ll find meaning.’” (“The Biology of Belief,” Time, Feb. 12, 2009) http://www.time.com/time/health/article/0,8599,1879016-1,00.html

Last year, researchers studied 34 students at the University of Virginia, taking them to the base of a steep hill and fitting them with a weighted backpack. They were then asked to estimate the steepness of the hill. Some participants stood next to friends during the exercise, while others were alone.

One of the strongest antidote against unbelief is not just to encourage one another but to encourage one another daily (v 13), which is the last imperative in the chapter. What is encouragement? George M. Adams says ““Encouragement is the oxygen of the soul.” Anatole France, French writer and winner of the Noble Prize in Literature observes that “nine tenths of education is encouragement.”

Nothing rouses and revives lonely, lost, and lukewarm and listless believers like encouragement. Encouragement is derived from the word “courage,” so encouragement is to impart courage or instill confidence in others, to bring out the best in others, to strengthen those who are defeated, down and defenseless. It is bound in the word of courage.

Encourage (para-kaleo) means to call alongside or “beside (para) call (kaleo).” The preposition “para-” (beside) is opposed to “above,” “against” and “apart.” The preposition "para" (beside), where English words parachurch or parallel share the same root, means to walk side by side, to walk in the shoes, to walk with the wounded, the weak and the weary. It is to be there for the person, to be by the person and with the person. Show you understand is better than say you understand. Encourage (para-kaleo) is opposed to superiority, antagonism or indifference. It is not to be condescending, condemning or criticizing, also not to provide answers and solve problems.

There are five things considered deceitful (v 13) in the Bible: the deceitfulness of riches (Matt 13:22, Mark 4:19), the deceitfulness of lusts (Eph 4:22), the deceivableness of unrighteousness (2 Thess 2:10), the deceitfulness of sin (v 13) and the deceitfulness of self (2 Peter 2:13).

Conclusion: It’s been said, “The devil’s greatest tool is discouragement.” Are you a companion or a critic? Do you know someone who needs encouragement today? Can you send the person a letter, an e-mail or a text? Have you prayed for a person who needs encouragement?

Caution is Better Than Cure (Josh 9)

2011-12-31T02:12:00.000-08:00

CAUTION IS BETTER THAN CURE (JOSHUA 9)

I have been exercising and swimming in a pool for 30 minutes a day since 2003 due to my weak knees from too much basketball. The hardest thing to avoid in swimming is swimmers themselves. In the States swimmers in a lane are required to swim to one side one way and return the other side to avoid bumping into one another.

Even so, four types of swimmers are difficult, almost impossible, to avoid: the splashers, swimmers who closed their eyes, butterfly stroke swimmers (the butterfly lovers) who literally “own” the swimming pool with their wings spread, backstroke swimmers who cannot see with the back of their eyes, and the elderly who swim where they please.

I discovered another type of pool hog in Hong Kong that I did not see in the States. In the States, pools are divided by ropes into three lanes and are longer in length, whereas in Hong Kong pools are shorter and rounder, so a few swimmers take unorthodox approaches: they swim around the pool and often get in and cut into the path of others, and other swimmers swim diagonally or crossways. In short, look out when you swim and swim with your eyes open. I have no problem because I can only dog paddle.

The story of the Gibeonites is important because it was the last hurdle the Israelites faced before entering Canaan. The success of Joshua’s army grinded to a halt upon meeting their tricky neighbors. After this incident the rest of the way was plain sailing. Before and after this incident, no individual, tribe or nation could withstand the Israelites’ onslaught. This time is the only time the new generation failed to rely on God and Joshua stumbled in his leadership.

Why do people lose their guard? What keeps people alert? How do we keep focused?

INVESTIGATE FOR TRUTH
1 Now when all the kings west of the Jordan heard about these things — those in the hill country, in the western foothills, and along the entire coast of the Great Sea as far as Lebanon (the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites)— 2 they came together to make war against Joshua and Israel. 3 However, when the people of Gibeon heard what Joshua had done to Jericho and Ai, 4 they resorted to a ruse: They went as a delegation whose donkeys were loaded with worn-out sacks and old wineskins, cracked and mended. 5 The men put worn and patched sandals on their feet and wore old clothes. All the bread of their food supply was dry and moldy. 6 Then they went to Joshua in the camp at Gilgal and said to him and the men of Israel, "We have come from a distant country; make a treaty with us." 7 The men of Israel said to the Hivites, "But perhaps you live near us. How then can we make a treaty with you?" 8 "We are your servants," they said to Joshua. But Joshua asked, "Who are you and where do you come from?" 9 They answered: "Your servants have come from a very distant country because of the fame of the Lord your God. For we have heard reports of him: all that he did in Egypt, 10 and all that he did to the two kings of the Amorites east of the Jordan-Sihon king of Heshbon, and Og king of Bashan, who reigned in Ashtaroth. 11 And our elders and all those living in our country said to us, 'Take provisions for your journey; go and meet them and say to them, "We are your servants; make a treaty with us." ' 12 This bread of ours was warm when we packed it at home on the day we left to come to you. But now see how dry and moldy it is. 13 And these wineskins that we filled were new, but see how cracked they are. And our clothes and sandals are worn out by the very long journey."

A prospering business consultant was approached by a downsized executive. “Can you teach me how to make big money in consulting?” asked the executive.

“Absolutely,” said the consultant.

“How much will it cost me?”

“That’s my trade secret,” said the consultant, “I charge by the question.”

“How much do you charge?”

“One hundred dollars per question.”

“Can you prove to me that charging by the question works?”

“Sure, but you realize that will be your fifth question” (Bits and Pieces 4/24/97)

Joshua 9 begins with a transition to the west, more specifically to the kings in the hill country, in the western foothills, and along the entire coast of the Great Sea as far as Lebanon (the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites). “Hill” and “coasts” made their debut in the book.

The Gibeonites knew they had to do something. The fact that all these kings banded together 同心合意 (v 2) could only mean the rest were desperate, demoralized and devastated. They came up with an unlikely plan that worked. The whole thing was unscripted and unexpected. First, a “delegation假充使者” (v 4) made a strong impression on Joshua, unsurprisingly that the word occurs for its only time in the Bible. It was a formal, impressive affair. The word “ruse假充” means trickery, not outright deception. The odd repetition in the passage is the unlikely word “old舊,” which occurs five times in the Bible, but four of which are listed in the chapter as old sacks 舊口袋and wine bottles 舊皮酒袋(v 4), old shoes舊鞋 and garments舊衣服 (v 5, KJV). The problem was not that of the Gibeonites, but the Israelites who never checked. They accepted the strangers’ words and gave them the benefit of the doubt. It was not that they never asked, which they did, but they never bothered to double check.

The Gibeonites/Hivites never told them who they were, which was what Joshua asked (v 8) but never examined or followed up. They sidestepped the question but answered the next one, nevertheless: where they were from (v 7). It didn’t occur to Joshua that their answer grew more extreme and more ridiculous by the minute - from “distant遠方” (v 6) to “very distant甚遠.” (v 9, 22). Unsurprisingly, Joshua dropped his guard and repeated “very distant” (v 22) but not “distant” (v 6). As they say, People hear what they want to hear.

My guess is that they were duped by the offer of servants in the new land. The Israelites were more than eager to make a treaty with the Hivites, who they were at war with (v 1) when they heard this phrase repetition: “your servants,” as many as four times (vv 8, 9, 11, 24). It was terse enough: We are your servants我們是你的僕人(v 8). Isn’t that ironical? The Israelites were servants in Egypt (Deut 15:15, 16:12, 24:18, 22), in the house of bondage (Deut 5:6, 6:12, 7:8, 8:14, 13:5, 10). A fellow countryman or Israelite, as a servant, has its limits. They can be servants or slaves only up to six years; then they had to be freed and compensated liberally (Deut 15:12-14), but there is nothing against foreign slaves and free labor. They seemed to have forgotten their dark history and were tempted by greed. The strangers also used the word “very” to maximum effect: very distant country (v 9) and very long journey (v 13). Much severe than the Hivites intent to deceive them was the Israelites self-inflicted deception. The Israelites’s decision was hurried and hastened by the Gibeonites three usage of the word “now” (vv 6, 11, 12).

INQUIRE GOD’S WILL
14 The men of Israel sampled their provisions but did not inquire of the Lord. 15 Then Joshua made a treaty of peace with them to let them live, and the leaders of the assembly ratified it by oath. 16 Three days after they made the treaty with the Gibeonites, the Israelites heard that they were neighbors, living near them. (Josh 9:14-16)

In February 2011 I received a letter from the US government telling me that my brother and sister that I had petitioned for to come to the States over ten years ago can now enter the States, but I must return to the States and find local employment in order for the government to complete the immigration reunion. The only legal way I could return to Hong Kong was to be a missionary of an American organization.

I resigned from teaching in a Hong Kong seminary but a church in Hong Kong was willing to find a sponsor for me in the States on the condition that I return to the pastoral ministry in Hong Kong. Well, it did not work out after months of negotiation because my heart was set on teaching, not the pastorate.

Three months later an organization I had earlier lost contact with and dropped negotiating altogether came into the picture again. This time it was plain sailing, especially when they told me they have recruited 200 new Master’s students alone in Asia in one year. It is a missions organization that teaches intensive courses worldwide. I could do the minimum and travel four times a year, each trip lasting two to three weeks. The pay is fair for the work, and I am free to raise support or work for others part-time. Better still, they allow me to live in Hong Kong to be with my wife when there are no trips.

It is not easy to find out the will of God, but it’s impossible when you do not ask.

How long did they have to wait? Three days (v 16). Three outstanding people in the Bible – Joseph, Daniel, and Joshua, but Joshua had his human weaknesses too. Only in this chapter do we see the great difference between Joshua and Moses. In the past I have often appreciated Joshua more than Moses, but now I see things differently, thanks to my dear wife, who I once asked: “Would you prefer to be Joshua to lead the Israelites into the Promised Land or to be Moses to lead them out of Egypt? Without a doubt or pause, she said, “Moses.” I followed up, “why?” She replied, “Because he had wonderful walk and communion with God. He saw God face to face. The second time I asked her, she said, he preferred to take poeple out of pain.

Joshua’s fellowship with God was unlike his mentor Moses’ relationship with God, nothing near its quality. Moses spoke to God for simple and small matters (Ex 19:23, 17:4, 33:12, Num 11:2, 12:13, 16:15, 27:5, 15); it was a lifestyle to Him. In Joshua’s case, it was mostly the Lord who initiated speaking to Joshua (Josh 3:7, 4:15, 5:2, 5:9, 5:15, 6:2, 27, 7:10, 8:1, 18, 10:8, 11:6), with the only exception when Joshua complained to God after Achan sinned and when Joshua summoned the sun to stand still (Josh 7:7, 10:12). This time, when it mattered most, when things seemed unruffled and not urgent, Joshua and company failed to seek God or inquire Him (v 14).

The only knock against Joshua is that he was too bureaucratic, action-oriented, pragmatic, professional. The seriousness of the oath, made prominent by the text in the repetition of the word “swear” four times (vv 15, 18, 19, 20), but it was lost on Joshua. However, there was no backing out, no going against one’s word, especially when human lives were at stake. Anther foolish thing was the involvement of the princes, who showed up for the first time in the book, in decision-making. The nation was fast moving from God-appointed leadership to princes (vv 15, 18, 19, 21) and royalty, who made their presence and pressure felt, and the majority. It is not a matter of whether they asked or what questions he asked, but who he asked; in this case, God.

INTERCEDE FOR OTHERS
16 Three days after they made the treaty with the Gibeonites, the Israelites heard that they were neighbors, living near them. 17 So the Israelites set out and on the third day came to their cities: Gibeon, Kephirah, Beeroth and Kiriath Jearim. 18 But the Israelites did not attack them, because the leaders of the assembly had sworn an oath to them by the Lord, the God of Israel. The whole assembly grumbled against the leaders, 19 but all the leaders answered, "We have given them our oath by the Lord, the God of Israel, and we cannot touch them now. 20 This is what we will do to them: We will let them live, so that wrath will not fall on us for breaking the oath we swore to them." 21 They continued, "Let them live, but let them be woodcutters and water carriers for the entire community." So the leaders' promise to them was kept. 22 Then Joshua summoned the Gibeonites and said, "Why did you deceive us by saying, 'We live a long way from you,' while actually you live near us? 23 You are now under a curse: You will never cease to serve as woodcutters and water carriers for the house of my God." 24 They answered Joshua, "Your servants were clearly told how the Lord your God had commanded his servant Moses to give you the whole land and to wipe out all its inhabitants from before you. So we feared for our lives because of you, and that is why we did this. 25 We are now in your hands. Do to us whatever seems good and right to you." 26 So Joshua saved them from the Israelites, and they did not kill them. 27 That day he made the Gibeonites woodcutters and water carriers for the community and for the altar of the Lord at the place the Lord would choose. And that is what they are to this day. (Josh 9:16-27)

Do you know the difference between a boss and a leader? It’s been said:
1. The boss drives people; the leader coaches them.
2. The boss depends upon authority; the leader on good will.
3. The boss inspires fear; the leader inspires enthusiasm.
4. The boss says ‘I’; the leader says ‘we.’
5. The boss says ‘Get here on time’; the leader gets there ahead of time.
6. The boss fixes the blame for the breakdown; the leader fixes the breakdown.
7. The boss knows how it is done; the leader shows how.
8. The boss makes work a drudgery; the leader makes work a game.
9. The boss says ‘Go’; the leader says ‘Let’s go.’”
10. The boss justifies or lays blame - the leader takes responsibility.

Joshua established himself as a great leader when he intervened and interceded on behalf the Gibeonites, even when he failed in his role previously with his impatience, inattention and ignorance. Formerly he was part of the problem previously, later he was part of the solution. The Gibeonites distinguished themselves in their service to the Lord (v 27) before the exile and to the people after the exile.

The word “live” is more prominent in chapter 9 (vv 15, 20, 21) than other chapters of the book, mostly because the book is also a celebration of life Ex 15:24

Why were the Gibeonites allowed to live? Because they were never enemies to begin with. The Amorites, who will show up in the next chapter, were the true enemies (Josh 7:8, 10:13). The Gibeonites were never called that. Give them credit, they were the first non-Israelites to fear Israel, not only fear but “so fearful” (v 24) in Hebrew, the positive kind exhibited by foreigners such as Abimelech and his men in the days of Abraham that God honored (Gen 20:8).

The place and the people of Gibeon will hold a special place in Israel’s history in the future. Kings in their prime such as David (1 Chron 16:39-40) and Solomon (1 Kings 3:4) worshipped there because it was the most important high place (1 Kings 3:4).. The tabernacle of the Lord was at Gibeon (1 Chron 16:39-40). After the exile, the men of Gibeon returned with Nehemiah to rebuild the walls of Jerusalem (Neh 3:7). Of the 50,000 strong returnees (Neh 7:66) from exile, more than 800 (Neh 7:25, 29) were from Gibeon and her three sister cities (Josh 9:17)

Not all was lost to the Israelites. The Israelites learned a lesson the hard way, but merely at a fraction of the cost. In a weird way, they passed the test in a unique and unusual way. Tue, they grumbled (v 18), just like their fathers did (Ex 15:24, 16:2, 3, 7, 17:3, Num 14:2, 14:27, 29, 36, 16:11, 41, 17:5), but it was not constant grumbling, unlike their forefathers (Num 17:5). They grumbled but never repeatedly, recklessly, or resentfully. Unlike the past with Moses, the Israelites did not raise their voices to Moses and wept at night (Num 14:1), did not threaten to go back to Egypt (Num 14:4) or threaten to stone the leaders (Num 14:10).Also they were dissatisfied with the leaders (v 18), not Joshua.

Conclusion: A leader is not one who is free of mistakes, but one who learns from his mistakes. Do you trust in your own judgment? Are you a mediator? Do people trust in you? Can you handle failures, setbacks and obstacles? Be a good listener and a gracious learner too.

Chrsit is the Head of the Home (Eph 5)

2011-12-31T02:08:00.000-08:00

CHRIST IS THE HEAD OF THE HOME (EPHESIANS 5:21-6:4)

Different people have different definitions of marriage. So, what’s yours?
ACCOUNTANT: Marriage means making a profit, having another person to share the daily expenses.
ECONOMIST: A man is said to be incomplete before he’s married. After that, he’s finished.
BANKER: Marriage is like a loan for honeymoon; thereafter, it’s all payments.
FIREMAN: Marriage these days are like fires. They go out over time.
MATHEMATICIAN: Give your wife an inch and she becomes the ruler.
MUSICIAN: Marriage is like listening to a single song over and over again.
OPHTHALMOLOGIST: Love is blind. But marriage is an eye opener. You have to see eye to eye.
PHILOSOPHER: Marriage teaches you great many things you wouldn’t need if you had stayed single, such as tolerance.
PIANIST: Marriage is like a piano. How well it sounds depends on how well you keep it in tune.
PLUMBER: Marriage is like a warm bath. Once you get used to it, it is not so hot.
SOLDIER: Marriage is like a besieged castle. Those who are outside try to get in while those who are inside try to get out.
VIOLINIST: Marriage is like a violin. After the beautiful music is over, the strings are still attached.
WASHERWOMAN: Marriage is the most expensive way to get your laundry free.
DRIVER: Marriage is like having a back seat driver.
Engineers: Marriage has many more problems to solve than single?

How about when two believers marry? Marriage is a beautiful institution that has turned ugly for believers and unbelievers alike. Marriage is more than a courtship, a certificate or a companionship. It requires work and wisdom.

What is the biblical blueprint on marriage for families, couples, parents and children? Is it a hard and fast rule, or healthy and flexible one? Are we victors or victims in marrying? What is a Christian family?

Wives, Let Men Lead
21 Submit to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything. (Eph 5:21-24)

One of the most talked about news from Prince William and Kate Middleton’s royal wedding in 2011 is the bride’s marriage vow. Following the lead of Princess Diana, the first royal to refuse to "obey" when she married Prince Charles in 1981 at the age of 20, Kate Middleton omitted the word "obey" from her wedding vows. The future Queen of England instead promised to "love, comfort, honor and keep" Prince William.

William's grandmother, the Queen, and his aunts Princess Anne, Sarah Ferguson and Sophie Wessex used the 1662 Book of Common Prayer, which requires brides to "love, cherish and obey." Archbishop of Canterbury Rowan Williams, who married William and Kate, said he does not support the use of "obey" in wedding vows. He said it was outdated and could be used to justify domestic violence. Sadly, Diana did not want to submit and her prince did not love her!

My wonderful wife cautioned me about this passage. She said women dislike the word “obey.” Not one to refuse a tease, I asked my wife, “Did you say “obey” in your vows?” She said in Chinese, “How to not to use it?” I replied, “It’s Murphy, isn’t it” referring to the wedding minister as well as her mentor, who is a conservative Southern Baptist ordained minister. On our wedding day, her mentor Rev Murphy Lum was the officiating minister and my mentor Rev Herman Tang, another Southern Baptist ordained minister, was the speaker, so she has no escape.

The Bible’s blueprint and counsel for wives is for them to submit (vv 21, 24) to their husbands, but with an unexpected, unsuspecting and unforeseen twist. First of all, the presupposed imperative “submit” is missing from verse 22, but it is borrowed from the context of verse 21’s “submitting (yourselves in the fear of God),” which is a participle, which is linked to be filled with the Spirit (v 18), and verse 24’s “submit,” which is an indicative verb. None of the two is an imperative. While the imperative “submit” is missing from Ephesians, it is nevertheless present in another almost identical passage - Colossians 3:18.

On the other hand, the submission of wives is the key to a healthy, happy and harmonious marriage, and not a heartless, helpless and headless marriage. Not only “to submit” is not an imperative, it simply means from “under” (hupo) and “arrangement” (tasso), meaning to be under an arrangement, not that the husband is necessarily superior, strong or successful. Married women with higher education and higher-income naturally ask, “Why do I have to submit to my husband?” Because men needs their wives’ respect, recognition, reassurance and room to do the job God intended them, which is to lead the family. No woman looks up to a man who is insecure, indecisive, inferior, intimidated, inadequate and invisible. It is obvious that a shaky man leads to a shaky marriage. While women do not have the same problem, man cannot live with a wounded bruised and bloodied ego and esteem. If their respect is shattered, they live in a less manly manner. A man can live without power over others, but he cannot live without pride in himself.

Submission is offered not because of the husband’s worth, wealth or wisdom. Why? Because the wife’s obedience is to the Master, not her man (v 22 “as to the Lord”). So it is a faith issue, about the woman’s reverence for the Lord, relationship to the Lord and reliance on the Lord.

Verse 23’s for (hoti) is a matter of fact, not the reason. The husband is the head of the wife and the wife his helper, just as Christ is the head of the church, his body, of which he is the Savior. The Chinese say, “A headless snake goes nowhere.” Head is singular, so there is just one head. Headship is very important, but Christ is not only the head but her Savior as well. What do we mean by Savior? He gave (vv 25) himself for her. “Give + himself” occurs three times in the Bible, all references to Christ’s sacrifice (Gal 2:20, Eph 5:2, 25). Curiously, in another passage on the Christian family, Paul also addressed the wife to submit before addressing the husband (Col 3:18).

Husbands, Love Your Wives
25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. 28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church— 30 for we are members of his body. 31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” 32 This is a profound mystery — but I am talking about Christ and the church. 33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. (Eph 5:25-33)

A man was looking for the perfect wife. He wanted to find someone who was beautiful, kind, loving, and very spiritually oriented. He found such a women, but it did not work out because she was so spiritual that she could not easily relate to the practical things in the material world.

Then the man found someone who was perfect. She was beautiful, kind, loving, intelligent, organized and practical in material affairs. She was just what he was looking for. But it also did not work out. Why? Because she was so practical that she really did not need him so much, and ended up being a bit of a nag, always telling him what he should do. So he still looked for the perfect woman.

Then he found the perfect wife. She was beautiful, kind, loving, intelligent, organized, practical in material affairs, as well as spiritually inclined. A perfect balance. No one could be better. She would make just what he was looking for--the perfect wife.

So friends asked him if they got married. No. Why not? Because she was also looking for the perfect husband.

While the husband’s identity is in his leadership, the woman’s identity is not; her issue is love – which occurs five times in the passage (vv 25, 25, 28, 28, 28). His love makes her feel secure and special. Further, while there is no expressed command for wives to submit to their husbands (it is implied and understood from context), the imperative is for husbands to love their wives (vv 25, 33). Technically the only imperative in this text on the family is for husbands to love their wives. Love as a verb occurs 10 times in the book, eight times in the chapter, more than any chapter n the Bible. Just as a man’s identity is bound and core to his dignity and respect, love is essential and everything to a woman. In love a woman has substance, security and strength.

The model for husbands in the way they love their wives is the way Christ loved the church and gave (para-didomi) himself for her (vv 2, 25). Previously Paul said that Christ gave himself for us (v 2). Christ’s love for the church is love in action. Gave himself means utter, unreserved uplifting surrender, sacrifice, surrendering to God. Paradidomi means more than give; it is to give over, delivering up oneself completely. Give and give over means different things. The first is physical and material, the second is emotional and relational. “Give” is just the gift, but “give over” is the Giver himself. Gift is the present; give over is the Person. Give is the object; give over is Oneself. He pardoned us, purchased us and perfected us. There is nothing more precious, personal and perfect than giving oneself, which again reminds husbands that your presence is much more important than your presents. True love is sanctifying, sacrificial and steadfast.

Paul listed two purposes and both come with “hina.” First, to sanctify the church or make her holy (v 26). True love is pure, perfect – untainted, uncorrupted, undefiled, uncompromising. Christ covered and cleansed her of her sins. Second, to present her to himself as a radiant (endoxos) church (v 27). The first is for herself and the second for Him. Holy is who she is and radiant is whose she is, her being and her belonging. To be holy is God’s gift to you, to present her is her gift to God.

There is also a “why” or “for” added in Greek. The husband’s role is to feed and care for the body (v 29), 」feed」 is a word found only in this book, appearing in Ephesians 6:4 as “bring up” and “care” as a nurse cherisheth her children (1 Thess 2:7). They are not two bodies, but one flesh (v 32).

Next, Paul compares a husband’s love for his wife to his love for his own body. Paul now switches to the present participle or continuous tense for the second “love” in verse 28, meaning continuous, unceasing, and unwavering. “Self” occurs eleven times in the chapter (Eph 5:2, 19, 25, 27, 28*4, 29, 33*2), more than any chapter in the Bible. Feeding (v 30) is physical, caring is emotional. The first is nourish and the second is nurture, to provide versus to pamper, to train and treasure. The first is attention food the second is affection. Body occurs three times (vv 23, 28, 30) in the text. There are three future verbs in verse 31 – leave, join, and become/be. The first is physical, the second is emotional, and the third is identity. Unfortunately in Asia sometimes married couples have to live with parents. The contrast in preposition is “leave down/behind” (kata-leipo), the second is “join toward” (pros-kollao) and “be,” which is stationary.

In love a husband would not subjugate a submissive wife. There is no distinction of superiority because there is no division of body. Note the word superiority is never used.

Families, Learn from Scriptures to Listen Lend a Hand
6:1 Children, obey your parents in the Lord, for this is right. 2 “Honor your father and mother”-which is the first commandment with a promise— 3 “that it may go well with you and that you may enjoy long life on the earth.” 4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord. (Eph 6:1-6:4)

Nowadays, Hong Kong children not far from the “little emperors” label given to children in China. It said a July 2010 poll of 657 parents with children aged five to 16 – 82% of respondents have only one child - showed nearly 90 percent have maids, 80 percent are unable to do homework on their own and fewer than 7 percent manage household chores such as sweeping floors and folding clothes.

The replies from parents were startling, with more than 60 percent saying their children have difficulty controlling their emotions, 68.4 percent are not obedient , 90 percent do not help around the home and only 20 percent tidy up their toys. Only around 5percent of the parents said they have time to look after their children and delegated that task to grandparents or hired help. Almost 90 percent of children do not help out at home.

The survey also found 98 percent of children spend their free time playing online games and the internet and 95 percent attend tutorial classes. If not at school or taking tutorials, 77.9 percent stay at home. More than three-quarters of parents said their children are not sociable. and lack the ability to express themselves.

According to the survey, 86 percent of children receive weekly or monthly allowances, with about 20 percent getting between HK$500 and HK$1,000 a month. (“Legion of spoilt kids living like emperors” Friday, August 20, 2010)
http://www.thestandard.com.hk/news_detail.asp?we_cat=4&art_id=101966&sid=29316074&con_type=1&d_str=20100820&fc=8

Children, on the other hand, are to obey and honor their parents. Obey and submit are two different things. The second, obey (hup-akouo), means to “under + hear” (+ acoustics). The first reason is because it is the righteous thing to do. The second one comes not with a reason but a purpose – that it may be “good” with them and that they may have long life on earth.

The second thing children are to do is to honor their parents. You might be surprised to know that this is the first time Paul uses the verb “honor” in the Bible. There is a reason for using honor besides obey. Obedience is the duty but honor is the devotion. Duty is good, but duty without heart is drudgery. Honor is to acknowledge, appreciate and even admire their commitment. It is to be thankful to, thoughtful and tender to them.

The purpose (hina + subjunctive) applies to the first clause – that it may be well with thee (v 3); the second – that you may enjoy long life on the earth - is not a subjunctive but an indicative. Paul seems to be equating and interpreting live long on earth with well with you. This “well” occurs five times in the Bible, once here but most famously translated twice as “well done” in the parable of the talents (Matt 25:21, 23).

Fathers are not to provoke (v 4).

Have you heard of Amy Chua, the controversial “Tiger Mother” Yale professor who confessed in Wall Street Journal her strict child-rearing regimen. In Chua’s article “Why Chinese Mothers Are Superior,” she listed some of the restrictions she’d given her daughters, including not being allowed to attend sleepovers, have play dates, participate in school plays, complain about not being able to do school plays, get anything less than an A, play any instrument other than the piano or violin, or opt out of playing the piano or violin.

A writer and award-winning parenting blogger chided that Chua’s parenting decisions are “beyond extreme” and could make children fall ill. Others called her abusive for name-calling her daughters and possibly bullying the young girls into perfection. But her daughter, Sophia Chua-Rubenfeld, who is Harvard bound and made her Carnegie Hall piano debut at 14, defended her mom in a letter to a newspaper titled “Why I Love My Strict Chinese Mom.” She wrote, “Having you as a mother was no tea party. There were some play dates I wish I’d gone to and some piano camps I wish I’d skipped. But now that I’m 18 and about to leave the tiger den, I’m glad you and Daddy raised me the way you did.” (“Tiger Mother’s daughter accepted into Harvard” http://news.yahoo.com/s/dailycaller/tigermothersdaughteracceptedintoharvard

Provoke implies endangering, exasperating, enraging, embittering, embarrassing, and evading the children instead of educating, embracing, encouraging, and enjoying them. Provoke/exasperate (par-orgizo) means “to anger alongside.” The question is alongside who? Probably the angry father as well. Instead their duty is to bring them up in the training (paideia) and discipline/admonition (nouthesia) of the Lord. The former is content and the latter is correction.

Conclusion: Ephesians 5 is a chapter on love. In love we are dependents and defenders, never dominators or deserters. Love defers and not demeans, delights and not demands. In love there is no dread, dishonor, or disadvantage.

The Chief Purpose of Man (Eccl 12)

2011-12-31T02:04:00.000-08:00

THE CHIEF PURPOSE OF MAN (ECCLESIASTES 12)

What is your goal in life? Getting an education? Being a success? Buying a house? Starting a family? Retiring a millionaire or multimillionaire?

A survey of about 1,000 people aged from 16 to 35 in Hong Kong concerning their personal goals over the next 10 years reveals that 57 percent listed “to own property or improve living environment” as their top choice. About 40 percent listed earning their “first pail of gold” while 30 percent pointed to higher education and getting promoted. (“Youth still chasing `pail of gold,'” Diana Lee, December 15, 2010) http://www.thestandard.com.hk/news_detail.asp?we_cat=11&art_id=106039&sid=30632996&con_type=1&d_str=20101215&fc=4

What is the chief purpose of man? Is it to enjoy our unalienable rights, including life, liberty and the pursuit of happiness? According to the Ecclesiastes 12, the chief purpose of man is to know our Creator, Shepherd and God.

Remember Your Creator and Recognize His Power
12 Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, “I find no pleasure in them”— 2 before the sun and the light and the moon and the stars grow dark, and the clouds return after the rain; 3 when the keepers of the house tremble, and the strong men stoop, when the grinders cease because they are few, and those looking through the windows grow dim; 4 when the doors to the street are closed and the sound of grinding fades; when men rise up at the sound of birds, but all their songs grow faint; 5 when men are afraid of heights and of dangers in the streets; when the almond tree blossoms and the grasshopper drags himself along and desire no longer is stirred. Then man goes to his eternal home and mourners go about the streets. 6 Remember him — before the silver cord is severed, or the golden bowl is broken; before the pitcher is shattered at the spring, or the wheel broken at the well, 7 and the dust returns to the ground it came from, and the spirit returns to God who gave it. 8 “Meaningless! Meaningless!” says the Teacher. “Everything is meaningless!” (Ecc 12:1-7)

A little girl asked her mother, “How did the human race appear?” The mother answered, “God made Adam and Eve and they had children, and so was all mankind made.”

Two days later the girl asked her father the same question. The father answered, “Many years ago there were monkeys from which the human race evolved.”

The confused girl returned to her mother and said, “Mom, how is it possible that you told me the human race was created by God, and Dad said they developed from monkeys?” The mother answered, “Well, dear, it is very simple. I told you about my side of the family and your father told you about his.”

The last chapter of Ecclesiastes has four imperatives, of which the first is the command to “remember.” In the first section from verses 1 to 7, the structural marker that divides and groups the text are the three “before” or “while not” in Hebrew (vv 1, 2, 6) and not the seven “when’s” in NIV, because there is only one bona fide “when” (v 1) in Hebrew (“when you will say”): the first “before” regards time, the second creation, including nature, people, birds, plants and insects, and the last things.

Time is an unwelcome guest and a space invader. It’s been said, “Time and tide waits for no man.” The world is spinning so fast, “coming” and “approaching” (v 1) faster than you can retreat. There is no stopping Father Time from wasting time. In the blink of an eye, the days of your youth” (v 1) turns into “days of trouble/evil” and the “day” when the keepers of the house tremble (v 3 Hebrew “day” missing in NIV). The day won’t come fast enough when you will say, “I find no pleasure in them” Another translation for pleasure (v 1) is “desire” or “delight.” One’s early days, happy days, best days and glory days– they all pass by in no time. A popular saying in Hong Kong challenges, “How many decades are in a person’s life!” (人生有幾多個十年！)

The second “before” downplays and dismisses creation, namely skies, men and insects. The sun and the light and the moon and the stars in the sky “darken” and the clouds “return” (v 2). Even the powerful sun seems to disappear during the day and the sky darkens in a matter of minutes during a solar eclipse at least twice a year.

Next, the keepers of the house, the strong men and the grinders are people who are alert (keepers), tough (strong men), skilled (grinders) and observant (those looking through the window be dimmed and the doors shut, but they are powerless and defenseless to do anything even if they are willing, eager and available. If that is not enough, he (man) rises to the sound/voice of low grinding - not hard grinding, and birds singing their faint songs (v 5). Not only does “danger” occurs for its only time in the Bible, so it is an unknown fear and it is in plural. The chiasm is obvious: men begins with “keepers… tremble” (v 3) and ends with “men…afraid” (v 5).

From heaven to man, the text turns to plants and insects. A grasshopper with no desire (v 5) is an oxymoron and a joke. Grasshoppers eat plants and not garbage or meat, Grasshoppers eat plants only, devouring equivalent of their own weight in a day. Locust swarms, however, may cover some 500 km/300 mi flying at night with the wind. The largest known swarm covered 1,036 sq km/400 sq mi, comprising approximately 40 billion insects.
http://en.wikipedia.org/wiki/Desert_locust

The last “before” spell things out in terms of objects, to be exact, damaged goods that are irreparable, irreversible, irrelevant. They are either (v 6) snapped in two, cracked on the surface (2nd “broken bowl” and 4th “broken wheel”) or crushed to pieces.

There is another way to see the three before’s: the first, time rumbles; the second creation, especially men, stumbles; the third, things crumble. Still another way to see it is time flies, men fall, and things fracture.

Most translations replace “then” with “because/for (ki)” in verse 5. It is consequential but not necessarily chronological. The deadly D’s – disasters (earthquakes, winds, fires, floods, famine), disease, death are no respecter of age, sex, race, health or religion. Man is made of dust and spirit (v 7), the material and immaterial part of man. Return is the most important verb in the text, occurring thrice (vv 2, 7, 7). Clouds return after the rain (v 2) and man return to God (v 7). Man’s eternal home (v 5) is dust, not heaven, which is for those who have accepted Jesus as their personal Savior.

Vanity of vanities means a life of activity, acquisition and amusement but no advancement, aim and assurance. While the word “vanity/meaningless” occurs in nearly every chapter (missing in chapter 10), it is the repetition of the phrase “Meaningless! Meaningless! Everything is meaningless!” alone that ends the book perfectly in a chiastic way, occurring in the first chapter introduction and the last chapter.

Receive Your Shepherd and Reach for Wisdom
9 Not only was the Teacher wise, but also he imparted knowledge to the people. He pondered and searched out and set in order many proverbs. 10 The Teacher searched to find just the right words, and what he wrote was upright and true. 11 The words of the wise are like goads, their collected sayings like firmly embedded nails — given by one Shepherd. 12 Be warned, my son, of anything in addition to them. Of making many books there is no end, and much study wearies the body. (Ecc 12:9-12)

Do you know how many words are there in the English dictionary? The Chinese language Kangxi dictionary has 214 radicals, published in 1716, contains more than 47,000 characters, according to Wikipedia. http://en.wikipedia.org/wiki/Kangxi_Dictionary

The Oxford English Dictionary has about 220,000 words. Over half of these words are nouns, about a quarter adjectives, and about a seventh verbs. http://www.oxforddictionaries.com/page/93

How many books do you or can you read a year? In one year alone more than 1.5 million books are published worldwide http://en.wikipedia.org/wiki/Books_published_per_country_per_year United

Furthermore, how many languages do you speak?

The next three verses are regarded as an epilogue or a postscript, an editorial or a summation. After explaining the decline, decay, degeneration, derailment and departure of life and things, the writer, traditionally regarded as Solomon, celebrated wisdom from above, wisdom borne of a relationship with the Shepherd (v 11), who is perfect, powerful and praiseworthy. Wisdom is not information or knowledge. Information is the facts, knowledge is in the insight, but wisdom is the integration into life.

The writer spoke from personal experience. The text says three things about his qualification and credibility as a spokesman: the person, the practice and the purpose: (1) The person. He was first of all a teacher/preacher, a wise one at that (v 9), so he can speak on the topic. (2) His four-fold practice include teaching people knowledge, meditating its words, scouring many sources, and arranging them for literary and educational purposes, the last verb may be interpreted as straighten, compile, and edit. The four verbs in verse 9 are a series of emphatic (piel), sometimes translated with “surely”: taught/imparted, pondered, searched, set in order/arrange, which is extremely unusual, suggesting he had given his utmost, written his masterpiece, achieved a lot. (3) The purpose is its “subjective (right/acceptable words) and objective” (truth) value (v 10), according to Keil and Delitsch. The word “firmly-imbedded” is mostly translated as “plant,” as in planting trees (Eccl 2:5) and a time to “plant” (Eccl. 3:2).

The writer reveals his expertise in the area: his “many” proverbs (v 9), “many” books and “much” studying (v 12) – all three words are the same and interchangeable in Hebrew. The first is content, the second is the volumes, and the third is the discipline.

The preacher tried his best to acquire worldly wisdom, which is flawed, futile and foolish, but true wisdom is in the Shepherd and not in the study, in the Bible and not in books, a gift and not a given, from revelation and not from reason, true wisdom which affects our being, behavior and belief.

Revere Your God and Respond to Him
13 Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole [duty] of man. 14 For God will bring every deed into judgment, including every hidden thing, whether it is good or evil. (Ecc 12:13-14)

When Robert Owen, the notorious freethinker and philosopher, visited revival leader Alexander Campbell (1788–1866) to arrange the preliminaries for the great debate that was to follow, they walked about the farm till they came to the family burying ground. “There is one advantage I have over the Christian,” boasted Mr. Owen. “I am not afraid to die. Most Christians have fear in death, but, if some few items of my business were settled, I should be perfectly willing to die at any moment.”

“Well,” replied Mr. Campbell, “you say you have no fear in death; have you any hope in death?”

“No,” said Mr. Owen after a thoughtful pause.

“Then,” said Mr. Campbell, pointing to an ox standing nearby, “you are on a level with that animal. He has eaten till he is satisfied, stands in the shade whisking off the flies, and has neither hope nor fear in death.” (Illustrations of Bible Truths # 854)

“Conclusion of the matter” is “the end of the whole word,” so verse 13 could mean the last word or closing remark, but it is singular, not plural, suggesting the two imperatives fear God and keep his commandments are a two-sided commandment but a single unit.

The Hebrew words for “God” and “man” (v 13) are most intriguing. “God” is Elohim throughout the book, God of the creation, and not Yahweh, God of Israel. The word for “man” for much of Ecclesiastes is not the social “ish” but the primitive “adamah,” which occurs 49 times to ish’s mere nine times. “Adamah” is the name for man in relationship and fellowship with God from the beginning (Gen 1:26) and his name throughout the first two chapters of Genesis until the end of Genesis 2 with the introduction of woman, when he became “ish” (Gen 2:23) in contrast to woman (ishshah). The first man (adamah) is created in God’s image (Gen 1:26), is formed from the dust of the ground and became a living soul/being (Gen 2:7) when God breathed in his nostrils the breath of life.

The whole duty of man is to fear God and keep His commandments (v 13). “Fear” and “keep” are in the imperative mood in Hebrew. Contrary to popular opinion, there are seven and not many fear imperatives in the Bible, the first is in the book of Joshua and the last is in verse 12 (Josh 24:14, 1 Sam 12:24, Ps 34:10, Pro 3:7, 24:21, Ecc 5:6, 12:13). All “fear not” admonitions in the Bible directed at individuals from Abraham (Gen 15:1) to Joshua (Josh 8:1) or Gideon (Judg 6:23) are merely the regular imperfect “You/Thou shall not fear” verbs. Fearing God is healthy not harmful, peaceable not paralyzing, transforming and not tedious. All the imperatives I found in regard to “fear” in the Bible up to Ecclesiastes are to “fear the Lord/God” (Ps 34:9, Prov 3:7, 24:21, Eccl 5:7). All the seven “fear” imperatives in the Bible talk of fearing God, never man. A person who has no fear of people is pathological and a person who is fearful of others is paralyzed, but a person who fears God above all is blessed. It is a humble and healthy reverence and respect that affect one’s being and governs one’s behavior.

Fearing God and keeping his commandments are both sides of a coin. One is the attitude, the other is the action. The first is the relationship – the outcome of fearing God, the second is the righteousness, the outcome of keeping his commandments. The subject of fearing God/the Lord appears four times in Ecclesiastes (Eccl 3:14, 5:7, 8:12, 12:13).

In the beginning of the book God was the Giver and the Creator in the book but in the end He is the Judge. The last role for God in the book is the Judge (Eccl 11:9, 12:14). He will judge (“piel”) every secret thing, all that you say, see, hear, do and think. It includes what theologians call “the sin of commission” and “the sin of omission,” the wrong you did and the right you failed to do, for example, the difference between a man who throws rubbish on the street and a person who did not pick up the thrown rubbish.

Heb 9:27-28 says, “Just as man is destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.”

Conclusion: God did not create us for the purpose of living forever. He did not create us for the purpose of living forever either. He created us for the purpose of living forever with Him, to enjoy Him and fellowship with Him forever? Do you have the eternal life and the abundant life that is found in Christ alone? IS your name written in the book of life?

The Greatest Love of All (Deut )

2011-12-31T01:59:00.000-08:00

THE GREATEST LOVE OF ALL (DEUTERONOMY 6:1-9)

What is your favorite Bible verse or golden verse? Two verses shaped my life, one led to my conversion and the other to seminary. The first, from Matt 10:32-33, convinced me not to delay accepting Christ: “Whoever acknowledges me before men, I will also acknowledge him before my Father in heaven. But whoever disowns me before men, I will disown him before my Father in heaven. “

The second, from Rom 10:14-15, planted the seed of seminary enrolment and full-time ministry in my heart when I was a teenager: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?”

Before entering the Promised Land, the new generation of Israelites were given the golden verse of golden verses in two short verses, which is also known as “The Shema” (http://www.youtube.com/watch?v=aad0rYQ7p58&feature=related), which today is the centerpiece of the twice-daily, morning and evening, Jewish prayer services. Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its recitation as a mitzvah (religious commandment). (Wikipedia “Shema Yisrael”)

What is the purpose of the Shema? Why is its teachings central not to individuals but also to the family and the society? How do the core values apply today?

Guide the Young
1 These are the commands, decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, 2 so that you, your children and their children after them may fear the Lord your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life. 3 Hear, O Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the Lord, the God of your fathers, promised you. (Deut 6:1-3)

What is the best gift a parent can bequeath a child? Te priority should not be leaving “half a bucket of gold” (半桶金),” which is what a couple called an apartment they planned to leave behind their adult son. I am sure you know what the Chinese think the best gift to leave one’s children, which is also the tried and true way for people in old Hong Kong to get out of poverty? The answer is no other but education.

The United States Census Bureau reported that the average annual earnings in 1999 ranged from $18,900 for high school dropouts to $25,900 for high school graduates, $45,400 for college graduates and $99,300 for the holders of professional degrees (medical doctors, dentists, veterinarians and lawyers).

The report reveals that over an adult's working life, high school graduates can expect, on average, to earn $1.2 million; those with a bachelor's degree, $2.1 million; and people with a master's degree, $2.5 million. So a bachelor’s degree is worth $900,000 more in lifetime earnings than a high school diploma and a college master's degree is worth $1.3 million more. Persons with doctoral degrees earn an average of $3.4 million during their working life, while those with professional degrees do best at $4.4 million.
http://usgovinfo.about.com/od/moneymatters/a/edandearnings.htm

Deuteronomy is unique is the Jewish world and understanding of education. For such a popular word, the verb “teach” (v 1) surprisingly did not makes its debut in the Old Testament until the book of Deuteronomy, and it occurs 17 times in the book, more than any narrative book in the Old Testament. Teaching is so urgent and unmistakable that the verb commanded is repeated three times (vv 1, 2, 6), other wise translated as “directed” in verse 1 and “give” in verses 2 and 6. The verb “lamad” is so central to Jewish faith and the precursor for the Talmud, the rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history.

What were verse 1’s commands (Gen 26:5), decrees (Gen 47:22) and laws (Gen 18:19) that Moses was commanded to teach? The commands are Moses general teachings, the decrees are stipulated ordinances and laws means social justice. However, note that the focus and purpose of teaching is the commands, decrees and laws in print but for them to fear the Lord in person. Jesus said to those who sought to kill him: “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me” (John 5:39-40) It is easy to nitpick on law but neglect the Lawgiver Himself (Isa 33:22), to worship the writings but not the Writer Himself, to enjoy the academics but forget the Author.

The point and purpose of keeping the Torah is to fear the law but to fear the Lord, the former is about rules, regimen and religion but the later is about God’s revelation, man’s righteousness, and man’s relationship to God. It is not fear of the condemnation of the law, but faith in the correction of the Lord. The law is not given to paralyze them, but to prosper the Israelites: “so that it may go well with you and that you may increase greatly in a land flowing with milk and honey” (v 3). God’s intent is not centered on punishing them but on planting them in the new land.

Grow in Love
4 Hear, O Israel: The Lord our God, the Lord is one. 5 Love the Lord your God with all your heart and with all your soul and with all your strength. (Deut 6:4-5)

Whitney Houston had the most blessed voice of her generation, but she almost lost it all on self-love. The greatest love of all is not “learning to love myself,” as advocated by Whitney Houston. Loving God is the greatest love of all, but loving oneself is the greatest lie of all. In the case of Whitney Houston, following the path of self-love leads to the three D’s: drugs, depression and divorce. She escaped the last d – death.

Billy Graham, who is over 90, says in his old age: “I spend more time on the love of God than I used to."
“Pilgrim’s Progress” http://www.msnbc.msn.com/id/14204483/

Loving the Lord is not only the greatest commandment of the law, it is the first commandment in the Law (Matt 22:38). The command to “love the Lord” occurs nine times in Deuteronomy (Deut 6:5, 11:1, 11:13, 11:22, 13:3, 19:9, 30:6, 30:16, 30:20), more than any book in the Bible and, in fact, more than all the books added together. To love the Lord “with all your heart and soul” is exclusive to Deuteronomy in the Old Testament, occurring thrice in the book (Deut 6:5, 13:3, 30:6)

Loving God is means loving Him without reservation, rivalry and regressing. It is the first commandment because love is the motivation for keeping the commandments. True love, like God’s love for us, is lifelong, objective, virtuous and exclusive. It is objective in that it is unselfish, unconditional and yet uncompromising.

Heart is one’s being, soul is one’s life, and “strength” (meod) is abundantly or bountifully. The first two are nouns and the last is adverb. “Strength” is tricky; it is elsewhere translated as “very” 137 times, “greatly/great” 61 times, “sore/so” 23 times, exceeding 18 times. My favorite is “abundantly.” The text clues us to what loving the Lord means with 5 “all”: all his decrees and commands, answers the “what” (v 2), all the days of your life, translated as long life in NIV, answers the “when” (v 2), with all thine heart, and with all thy soul, and with all thy might (v 5) – answers the “how.”

Guide Your Heart
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. (Deut 6:6-9)

When my wife started hormone therapy (September first week, 2010), one of her tasks is to take medication every night. In the first week she asked me to remind her to take medication, but one morning she woke up saying she forgot her medication. Then I said, “Why don’t you tape a piece of paper to the wall, like the way you remind yourself not to use my soap. She said that did not work, that was why she wrapped the soap in plastic and banned it from the tub. Then I said, “Why don’t you set an alarm to remind yourself. The next day at 10 p.m. an alarm rang, surprising both of us. We laughed because it was so startling, loud and effective. I was given a good wake-up call even though I was the one that set the alarm.

This week (October 1st week, 2010), a month later, she missed another nght’s medication. The reason? My Samsung Anycall phone reminder is automatically programmed for weekdays and not weekends, so I had to reset the alarm.

The word “impress” (v 7) occurs for the first time in the Bible and is translated commonly as “sharpen” (Deut 32:41, Ps 64:3). The word occurs nine times in the Bible and is thrice used both in the context of swords (Deut 32:41, Ps 64:3, Ps 120:4) and arrows (Ps 45:5, Prov 25:18, Isa 5:28) and once for a serpent’s tongue (Ps 140:3). A sword, an arrow and a serpent’s tongue serves to slice, sever or sting. They are ineffective if they lose their form function or force.

The three verbs - “impress” (v 7), “tie” (v 8) and “write” (v 9) - are parallel and should be translated as “You shall impress them,,,you shall tie them…you shall write them.” The first reminder is to teach the family (肢體), the second a to tell oneself, and the last to testify to others. The first concerns the family unit, which consists of members of a body (身體). The second is your body, which is a temple of the Holy Spirit (1 Cor 6:19). The last, the house, is (群體).

Conclusion: What God desires most from you is your love for Him, not your labor for Him or living for Him. Is He the King or merely the Keeper of your life? Is the Savior occupying the seat of the throne of your life, or is sin and self occupying it?

The Gift of God's Great Promise (2 Pet 1)

2011-12-31T01:54:00.000-08:00

THE GIFT OF GOD’S GREAT PROMISE (2 PETER 1)

The clergyman’s eloquence may have been at fault, still he felt annoyed to find that an old gentleman fell asleep during the sermon on two consecutive Sundays. So, after service on the second week, he told the boy who accompanied the sleeper that he wished to speak to him in the vestry.

“My boy,” said the minister, when they were closeted together, “who is that elderly gentleman you attend church with?”

“Grandpa,” was the reply.

“Well,” said the clergyman, “if you will only keep him awake during my sermon, I’ll give you a nickel each week.”

The boy fell in with the arrangement, and for the next two weeks the old gentleman listened attentively to the sermon. The third week, however, found him soundly asleep.

The vexed clergyman sent for the boy and said: “I am very angry with you. Your grandpa was asleep again today. Didn’t I promise you a nickel a week to keep him awake?”

“Yes,” replied the boy, “but grandpa now gives me a dime not to disturb him.” (More Toasts, Gertrude Stein)

There is no better passage to teach about God’s promises. First of all, a little background to the epistle. Peter wrote two epistles, which are quite similar in at least three ways, both identically calling himself an apostle of Jesus Christ (1 Peter 1:1, 2 Peter 1:1) in his introductions or salutations. The second similarity is that these are the only two letters in the Bible that address Jesus as our Lord and Savior Jesus Christ (2 Peter 1:11, 2 Peter 3:18). The third and final unique characteristic of the two epistles is the prayer “Grace and peace be yours in abundance” (v 2), or Grace and peace be multiplied to you in Greek, a blessing or greeting found in these two letters and not others.

What did Peter teach about God’s promises? Who are the beneficiaries? What is its nature? Why were they given? What has it got to do with us?

Realize God’s Promise in Christ
3 His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness. 4 Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires. 5 For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7 and to godliness, brotherly kindness; and to brotherly kindness, love. 8 For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. 9 But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins. (2 Peter 1:3-9)

After a four year old boy told his father that he had a stomach ache, the father suggested: “That's because it's empty. You'd feel better if you had something in it.” He gave the child a glass of juice.

A couple of days later, the family's pastor came by to visit the family. The pastor mentioned that he had a bad headache. The little boy responded: “That's because it's empty. You'd feel better if you had something in it.”

The first assertion of 2 Peter is not in verse 3, which has two participles – given and called, but in verse 4, in that God has given (doreomai vv 3, 4, NT most, see Dorothy) – us exceeding great (megistos) promises (epaggelma). Both words in verse 4 from the phrase exceeding great + promise, occur in this book and no other in the New Testament, the former (exceeding great) once, and the latter (promise) twice (2 Peter 1:4, 3:13) and is plural, which means not only it is uncommon, it is uncountable, unceasing, and unchanging. There is no greater, grander or more glorious passage on God’s promise in the Bible. Except for Hebrews 8:6, all other plural promises in KJV are simple “promises” with no adjectives modifying them.

More important to Peter than answering the how, which is provided by the two participles in verse 3, is addressing the why (hina). Why were great promises given to us? The purpose (hina) of God’s great gift is for believers to be partakers (koinonos) of his divine (theios) nature (phusis). Divine is akin and repeated in verses 3 and 5. What is this participation? Koinonos is from koinos, (common), meaning commonality, sharing in these choicest, communicable, Christ-like attributes, having escaped (exclusive to 2 Peter - 2:18, 2:20) the corruption (4x, 1:4 2:12 2:12 2:19 NT most) in the world caused by evil desires.

Consequently Peter introduces his first imperative or command in the book, which is to make every effort/giving all diligence to add (epi-choregeo/choreography = full supply) or participate in the divine nature (v 5). Effort may be translated as haste (Mark 6:25, Luke 1:39) or care (2 Cor 7:11, 7:12, 8:16). Make or giving (pareisphero/to bear in alongside = para + eisphero/bring (in), lead into) is a hapax legomena (occurring once in the Bible) and a participle, implying with all fervency, faithfulness and firmness.

The seven qualities of the divine nature added to faith can be divided into three pairs and the peak, which is love:
1. Goodness/virtue (arete). This touches one’s being, the character level, one’s moral excellence.
2. Knowledge (gnosis). This touches one’s believing, the cognitive level, one’s mental comprehension.
3. Self-control (egkrateia). This is one’s temperament – internal emotions, feelings and passion, the composure without mention of external pressure.
4. Perseverance (hupo-mone). This is one’s tenacity - mental toughness, durability and capacity under external pressure, from outside adversity. It is to continue (-mone) under (hupo-) stress.
5. Godliness (eusebeia). This refers to the vertical relationship with God - to be reverential, committed, to honor Christ.
6. Brotherly kindness (philadelphia). This refers to the horizontal relationship with others - to be relational, caring, to humble yourself.
7. Love (agape). Love is the center, the climax, the cohesive. It is the greatest, the glue that fastens and the gravity that pulls. Love is the heartbeat, the hallmark, the health.

The first six additions may be divided into two categories: the internal and external makeup. The internal includes our being, thinking and temperament. The external includes circumstances, God and brother.

The presence of these attributes result in a breakthrough but absence of these qualities a breakdown; a function or malfunction (v 8). First (gar), the breakthrough means they are ineffective (argos) and unproductive (akarpos), the former (argos = a + ergon)) is popularly translated as idle (Matt 12:36, 20:3, 6 – parable of the vineyard), slow (Titus 1:12) and dead (James 2:20), the latter (akarpos = a + karpos) is unfruitful. The former uses the analogy of physical activity and the latter plant life. The first is function and the second is fruit, workless versus fruitless, no output versus no outcome. The sphere or scope is in the knowledge (4x, NT most - 2 Peter 1:2, 1:3, 1:8, 2:20) of our Lord Jesus Christ.

Second (gar) – the breakdown, the absence means they are blind (tuphlos - adjective) and nearsighting (mu-opazo/myopic - verb), the latter means mysterious eyes (participle), forgetfulness (hapax) of receiving (participle) cleansing from his previous sins. Blind means seeing nothing, but nearsighted means seeing near things.

Remember God’s Perfection in Christ
10 Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 11 and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ. 12 So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. 13 I think it is right to refresh your memory as long as I live in the tent of this body, 14 because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. 15 And I will make every effort to see that after my departure you will always be able to remember these things. (2 Peter 1:10-15)

An elderly husband and wife noticed that they were beginning to forget many little things around the house. They were afraid that this could be dangerous, as one of them may accidentally forget to turn off the stove and thus cause a fire. So, they decided to go see their physician to get some help. Their physician told them that many people their age find it useful to write themselves little notes as reminders.

The elderly couple thought this sounded wonderful, and left the doctor's office very pleased with the advice. When they got home, the wife said, “Dear, will you please go to the kitchen and get me a dish of ice cream? And why don't you write that down so you won't forget?” “Nonsense,” said the husband, “I can remember a dish of ice cream!” “Well,” said the wife, “I'd also like some strawberries on it. You better write that down, because I know you'll forget.” “Don't be silly,” replied the husband. “A dish of ice cream and some strawberries. I can remember that!” “OK, dear, but I'd like you to put some whipped cream on top. Now you'd really better write it down now. You'll forget,” said the wife. “Come now, my memory's not all that bad,” said the husband. “No problem--a dish of ice cream with strawberries and whipped cream.” With that, the husband shut the kitchen door behind him.

The wife could hear him getting out pots and pans, and making some noise inconsistent with his preparing a dish of ice cream, strawberries, and whipped cream. He emerged from the kitchen about 15 minutes later. Walking over to his wife, he presented her with a plate of bacon and eggs. The wife took one look at the plate, glanced up at her husband and said, “Hey, where's the toast?”

Verses 10-15 is a unit, coupled by verse 10 and 12’s “therefore/so” (dio), of which the first is an imperative. Be eager (spoudazo) in verse 10 is an imperative, translated elsewhere as diligence (2 Tim 4:9), labor (Heb 4:11) and endeavor (Eph 4:3), occurring also in 2 Peter 1:15 and 3:14, rivaling its use in 2 Timothy, where Paul uses the imperative three times (2 Tim 2:15 – study, 4:9, 4:21 – do all diligence). There are two imperatives in the chapter, of which this is the second, appearing previously in verse 5 (make every effort). The first has to do with quantity (add/supply) and the second in verse 10 is quality (eagerness), the addition verses the attitude. “Sure” is an adjective and it also occurs in verse 19.

There are two “for” (gar) or reasons to be diligent, both positive reasons but one using negation and the other in positive terms, implying Peter couldn’t be more certain, clear, convinced or confident of the results: (1) you will never fail
– negative assertion (v 10). This “not no” (ouk me) formula occurs about 100 times in the New Testament, but what is highly unusual is the negation is followed by an ever (pote), which is rare and unique. (2) “You will receive” (v 5 add/epi-choregeo) a rich (plousios) welcome (eisodos/road into) into the eternal kingdom of our Lord (v 11).

The first “therefore” (dio) is a command and the second is the counsel, the charge versus the change. Verse 12-15 Peter seeks to “remind” believers everywhere using the same root word in his three main statements in the fours verses 12-15, of which verse 14 is a participle, not a main statement. In verse 12, Paul’s urges readers to put in remembrance (hupo/under-mimnesko) what they know. Related to this verb is the word memory (hupo-mnesis) in the next verse (v 13), which is the noun form that occurs twice (2 Peter 1:13, 3:1), along with “refresh/diegeiro” (to raise fully) in the book. Peter will mention another related word memory (mneme) in verse 15, which occurs one time only in the Bible, but this time using the verb “practice” (poieo) in the middle voice, which is for, by, or in oneself.

Revere God’s Power in Christ
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. 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 Peter 1:16-20)

You teach, said the Emperor Trajan to Rabbi Joshua, that your God is everywhere, and boast that He resides among your nation; I should like to see Him. God's presence is indeed everywhere, replied Joshua, but He cannot be seen. No mortal eye can behold His glory. The Emperor insisted. Well, said Joshua suppose we try to look first at one of His ambassadors. The Emperor consented. The Rabbi took him into the open air at noonday and bade him look at the sun in its blazing splendor. I cannot, said Trajan. The light dazzles me. You are unable, said Joshua, to endure the light of one of His creatures, and can you expect to behold the resplendent glory of the Creator? Would not the brightness of His glory annihilate you? (from Illustrations of Bible Truths # 305)

“I have prayed long for the conversion of my husband,” said a woman, “but he’s as far off from conversion as ever.”

“Why do you want your husband converted?” she was asked. “Oh,” she replied, “it would be so nice. How different the house would be.” “You are forgetting,” was the rebuke, “the good of your husband and the glory of God. You appear to be thinking mainly of yourself. Pray for his conversion simply for the glory of God and your husband’s need of a Savior.” (from Illustrations of Bible Truths # 510)

The word follow (ex-akoloutheo/follow out) in verse 16 is exclusive to 2 Peter, often used in a negative way in the next chapter, from following false prophets’ shameful ways (2 Peter 2:2) to following the way of Balaam (2 Peter 2:15).

The last section can be seen in the light of Peter’s three positive assertions in the indicative mood (vi) in contrast to most other verbs are participles (vp). The statements Peter, which are introduced by the first person plural personal pronoun “we,” are more likely from official church doctrine or with official church backing. The statements are parallel:
We made known (vi) to you v 16 …
We ourselves/we heard (vi) v 18 …
We have the words of the prophet (vi) v 19 (scripture4all.org)

The first statement, which ends with verse 17’s “This is my Son, whom I love, with him I am well-pleased,” is a very special phrase. While this phrase is widely known announcement in the gospels at Jesus’ baptism (Matt 3:17, Mark 1:11, Luke 3:22) and at the Mount of Transfiguration (Matt 17:5), Peter put a spin to it by adding the personal pronoun I, so it should be translated as “I, I am well-pleased.” (KJV, “This is my beloved Son, in whom I am well pleased.”). This personal pronoun added to the one already supplied by the verb “I am well-pleased” is not found in translations due to its redundancy grammatically. Jesus’ full identity is revealed in chapter 1, with no new ones in the next chapter, including God, Savior, Christ (v 1 ), Lord (v 2), and Son (v 17). Moreover, He is “our” Saviour (v 1), “our” Lord (v 2), and our Lord and Savior (v 11). “Our Lord and Savior Jesus Christ” (1:11, 2:20, 3:18) is exclusive to the book.

Next, verses 16-17 tells of Jesus’ five attributes exclusive to Jesus that pleases God: the power (v 16), His coming (v 16), His majesty (v 16), His honor (v 17), and His glory (v 17). Not just any glory but His excellent/majestic glory (v 17). This follows the teaching that Jesus is God, Savior and Christ in verse 1, and Lord in verse 2.

The next “we” statement in the indicative mood (v 18) is another gem, this time the personal pronoun “we” is appended to the verb “we heard.”

The last statement - “we have the word of the prophets” – can be seen in three ways: (1) What was spoken (v 19) – the word of the prophets or prophecy, not from one’s own interpretation (2) Who was speaking – the will of man is contrasted with the work of the Holy Spirit (3) How He spoke - through holy men of God who were moved or “carried” to speak. The first emphasizes the nature/substance, as provided by the “ginomai/is” in Greek. The second is the source, as derived from the “come” in Greek. The third is the supervision, men moved to speak. The content, the cause, and the compilation; or the product, the provider, and the process. Another way to see it is the nature of the writings, the identity of the writer and the way it was written. The book focuses on the uniqueness of the Son, as attested by the Scriptures and the Spirit.

The word eyewitness or looker-upon (epoptes) is exclusive to the book and occurs only once in the Bible. His majesty (megaleiotes) in verse 16 and Majestic (megaloprepes) in verse 7 are derived form the word mega, the latter occurring only once in the Bible.

Conclusion: It’s been said, God does not expect me to live His life without first giving me His nature. (Illustrations of Bible Truths # 227) What spiritual qualities are missing in your life? Are you able to discern right from wrong, truth and falsehood?

Through a Child's Ears (1 Sam 3)

2011-12-31T01:46:00.000-08:00

THROUGH A CHILD’S EARS (1 SAMUEL 3)

In The Last Days Newsletter, Leonard Ravenhill tells about a group of tourists visiting a picturesque village who walked by an old man sitting beside a fence. In a rather patronizing way, one tourist asked, "Were any great men born in this village?"

The old man replied, "Nope, only babies."

Hearing the Lord is about attitude, not age, appearance and even advantages in life, which Samuel did not have since his parents visit him once a year (1 Sam 2:19). God, however, reveals Himself to believers who are willing to listen and learn. Samuel was a boy when God spoke to him. Yes, a boy but never a baby. More like a lad, in old English, or a teen, the age when Ishmael left home (Gen 21:12) and when Isaac was offered (Gen 22:5). A boy his age can quite well choose to do the Lord’s work, dedicate himself to ministry and devote his life to God.

In what ways can a youth, a teen or a lad serve God? Why does God not discriminate on age? Why do some people succeed in ministry and why do others stagnate in service?

Serve with Authority
2:18 But Samuel was ministering before the Lord-a boy wearing a linen ephod. (1 Sam. 2:18)
2:19 Each year his mother made him a little robe and took it to him when she went up with her husband to offer the annual sacrifice. (1 Sam 2:19)
3:1 The boy Samuel ministered before the LORD under Eli. In those days the word of the LORD was rare; there were not many visions. 2 One night Eli, whose eyes were becoming so weak that he could barely see, was lying down in his usual place. 3 The lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was. (1 Sam. 3:1-3)

Samuel broke barriers and bore burdens most extraordinarily. Did Samuel come from a priestly family? What tribe did Samuel’s father descend from? His father Elkanah was from the tribe of Ephraim (1 Sam 1:1), not Levi. So Samuel was not a Levite, a priest or an adult but it did not stop him from wearing a linen ephod or serving God with authority. Who gets to wear an ephod (2:18)? A priest like Eli. In 1 Samuel 2:28, God reprimanded Eli, saying, “I chose your father out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, and to wear an ephod in my presence (1 Sam 2:28). Besides the ephod, each year his mother made him a little robe and took it to him when she went up with her husband to offer the annual sacrifice. What is a robe (1 Sam 2:19)? It is the long-flowing inside garment (Ex 28:4, 31, 29:5) to compliment ephod on the outside, similar to a breastplate. So we can see Samuel was role-playing for real at a young age. Better still, he wore it (2:18) and not waste it every day, come rain or sunshine, nor stuff it in a closet or corner out of embarrassment. It must be a thrill because Samuel’s mother made sure she brought the same thing next year.
http://www.messianic-torah-truth-seeker.org/Torah/Kohen/kohengadol.html

I accepted Christ when I was 17. I do not remember any time when I was not serving in some capacity since. In those days, any youth sixteen years and older were to attend senior (adult) fellowship. The church I attended did not have a pastor, which was also what prompted me to ministry three years later.

Less than half a year at church, I was already asked to take turns to lead Wednesday Bible study. I kind of forgot if it was before my decision to accept Christ or getting baptized, which was on October 9, 1977. The group of around 10-12 English speakers rotate a Tyndale (NT) commentary to the next Bible study leader every week, so no one was exempted.

A year later, the church started a Sunday school class for no more than five students aged 10-12. I was the oldest of the teens, so I was asked to lead the class. I was supposed to find the materials at a local bookstore nowhere near my home to buy budget material printed from India! We had no class facility, so I asked everyone to grab a chair and have our class under a tree. I was already involved serving in the choir, the library, and the youth department, and the literature department that produces the yearly church magazine. I felt the call to ministry when I was 19, attended Bible college when I was 21 and began ministry when I was 25.

In my previous church the youth does most of the powerpoint, from choosing the template to the final product.

Samuel had a refreshing authority when it came to the things of the Lord. He was a burst of fresh air, a piece of blank paper and a change for the better. How fresh? “Minister before the Lord” (vv 1, 11, 18) is new to the Bible, all the way from the previous chapter (1 Sam 2:11), a term originating from Samuel, a testament to his unusual departure from the norm. Up to now, the expressions for “ministering/serving” were limited to minister in the holy place (Ex 28:43, 29:30, 35:19, 39:1, 39:41, Num 4:12) – the most popular, minister in the tabernacle (Num 8:26) or minister in the name of the LORD (Deut 18:7).

The focus of ministry up to Samuel’s time was always centered on the place and the part, but never the person, but Samuel turned it around. In Hebrew, the phrase is “ministered unto the Lord before (to the face of) Eli.” God was always the person Samuel admired, adored attended to, abide by. In truth, while Eli was Samuel’s supervisor, he was not his superior. Samuel was a sharp contrast to Eli. The latter was the priest but God did not call Eli. In fact, Eli was the last person God would call due to the disgrace and dishonor his sons brought to the house of God and the shameful acts they did in the temple. The only way God would talk to him was never personally, but through another.

Serve with Availability
4 Then the LORD called Samuel. Samuel answered, "Here I am." 5 And he ran to Eli and said, "Here I am; you called me." But Eli said, "I did not call; go back and lie down." So he went and lay down. 6 Again the LORD called, "Samuel!" And Samuel got up and went to Eli and said, "Here I am; you called me." "My son," Eli said, "I did not call; go back and lie down." 7 Now Samuel did not yet know the LORD: The word of the LORD had not yet been revealed to him. 8 The LORD called Samuel a third time, and Samuel got up and went to Eli and said, "Here I am; you called me." Then Eli realized that the LORD was calling the boy. 9 So Eli told Samuel, "Go and lie down, and if he calls you, say, 'Speak, LORD, for your servant is listening.'" So Samuel went and lay down in his place. (1 Sam. 3:4-9)

“The Sound of Silence” was a song that befuddled me when I was young. As I aged, I understand the writer’s depiction of people’s unwillingness to communicate or change, the disconnect and distance from one another, and the deafness to change:
And in the naked light I saw
Ten thousand people, maybe more
People talking without speaking
People hearing without listening
People writing songs that voices never share
And no one dared
Disturb the sound of silence

"Fools", said I, "You do not know
Silence like a cancer grows
Hear my words that I might teach you
Take my arms that I might reach you"
But my words, like silent raindrops fell
And echoed in the wells of silence.

The word “ran” (v 5) spoke volumes about his availability and accessibility to God and others. He was eager, enthusiastic, exuberant, energetic and excited to serve, like a kid in a candy store or with a Christmas gift. Not coincidentally, the first person to run in the Bible was Abraham, who ran to meet the angels visiting Sodom and Gomorrah, and bowed himself toward the ground (Gen 18:2). When I was teaching at seminary, the school always frowned on people who do not walk properly, lecturing students who move too fast. Running was a big no-no, but here we have Samuel the runner. All things matter to Samuel, small or big things he did well. Do you know one of his tasks at the temple? Opening the doors of the house of the Lord (1 Sam 3:15). I can hear him saying Psalm 84, “How lovely is your dwelling place, O Lord Almighty! My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. (Ps 84:1-2) Everything about Samuel was full of life. The “doors of the house of the Lord” is also new to the Bible. The door was just like any other door. No fresh paint, no classy sculpture, not gold-plated. To Samuel, it meant more. It was home, heaven and honor. From ministering to the Lord, he opened the doors of the house of the Lord, he later became a prophet of the Lord (1 Sam 3:15, 20).

What are you doing on Sunday? I hope you are not merely leading in singing, teaching a class, or collecting the offering. You are serving the Lord, singing His praise and proclaiming His greatness and glory. Why did Samuel run to Eli? Because he was young and reckless? In truth, he cared for the old man and his needs. Eli’s eyes were so weak that he could barely see. KJV translations of the same word for “weak” found elsewhere in the Bible are “darkish” (Lev 13:39), “dim” (1 Sam 3:2), “smoking” (Isa 42:3) and “heaviness” (Isa 61:3). It speaks a lot for someone of his young age to see the drowsiness, the hollowness and the tiredness in Eli’s eyes because Eli was more than weak. The color was changing and the lids were heavy. Smoking (Isa 42:3) means “smoldering” in NIV, like a flickering fire about to die off. It could have been a distress call. There was a gnawing fear that one day Eli could not move. The other person considered as “very old” (1 Sam 2:22) in the Bible was Barzillai, who was eighty years old (2 Sam 19:32).

I tried an experiment from verses 6 and 8 to see if the congregation could understand the effort of Samuel by acting as the voice of the Lord and the audience responding like Samuel. All of them answered back, but none of them “got up,” which is what Samuel relentlessly did. Samuel no longer ran the second and third time but nevertheless he was never tired of getting up, seeing if his mentor was okay, even if he had to repeat the same old stuff three times - “Here I am, for you called me” (vv 5-7) – altogether four times. Why is this small detail crucial? It is the kind of respect for people and Eli that Eli’s sons did not have. Because Eli’s sons did not listen to their father’s rebuke (1 Sam 2:25). Heck they did not even speak to him, but Samuel listened to everything Eli told him, from “go back to bed” to “speak, Lord, your servant is listening.” Samuel’s up and running approach, responding at the same, also contrasted loudly with Eli’s muted sons who did not care about what he said in the previous chapter: If a man sins against another man, God may mediate for him; but if a man sins against the Lord, who will intercede for him?" His sons, however, did not listen to their father's rebuke. (1 Sam 2:25).

The word “revealed” (v 7) is the shortest way to describe the passing of the baton and guard from Eli to Samuel. Why? Because it is the word a man of God chose to use in indicting Eli in the previous chapter, saying “This is what the Lord says: 'Did I not ‘clearly reveal’ myself to your father's house when they were in Egypt under Pharaoh?” (1 Sam 2:27). “Clearly reveal” means “reveal, reveal,” a repetition. Eli listened to his sons more than God. You see, Eli was more than just blind in the physical sense (v 2). More serious, he was blind spiritually, not merely blind to his son’s sins, but blind to people’s cry and God’s displeasure. God spoke more personally than powerfully to Samuel three times, by name even (v 6).

More importantly, at his young age, Samuel tirelessly articulated the words God loved to hear, “Here I am.” How many times? Four times. He was the kind of kid, doing one more than necessary, running rather than walking or sleeping.

Serve with Authenticity
10 The LORD came and stood there, calling as at the other times, "Samuel! Samuel!" Then Samuel said, "Speak, for your servant is listening." 11 And the LORD said to Samuel: "See, I am about to do something in Israel that will make the ears of everyone who hears of it tingle. 12 At that time I will carry out against Eli everything I spoke against his family-from beginning to end. 13 For I told him that I would judge his family forever because of the sin he knew about; his sons made themselves contemptible, and he failed to restrain them. 14 Therefore, I swore to the house of Eli, 'The guilt of Eli's house will never be atoned for by sacrifice or offering.'" (1 Sam 3:10-14)

Here are six suggestions for success I found from an old illustration book:
1. To forget the mistakes of the past and press on to the greater achievement of the future.
2. To wear a cheerful countenance at all times, and to have a smile for every living creature you meet.
3. To give so much time to the improvement of yourself that you will have no time to criticize others.
4. To be too big for worry, too noble for anger and too strong for fear.
5. To think well of your self and to proclaim this fact to the world not in loud words, but in great deeds.
6. To live in the faith that the world is on your side so long as you are true to the best that is in you. (More Toasts, Gertrude Stein)

The world is so cold, cynical and critical nowadays that you need a lot of authenticity to survive. Samuel succeeded and surpassed his mentor in a big way because he was the real deal. Eli was a priest (1 Sam 2:11), never a prophet. Samuel became a prophet (1 Sam 3:20), the first named prophet since Moses died. To be authentic one must be a servant (v 10), not just any servant but God’s servant. Ironically Eli was never called a priest of the Lord, merely priest. He did his part, fulfilled his duties and paid his dues, but never changed.

God spoke to Samuel in a most special way. He not only called him, but “came and stood” (v 10), not indirectly without dialogue like previous times, but directly, calling him by name two times (v 11), just like a friend. Samuel now not only knew God personally but also powerfully as God declared judgment upon Eli and his family.

The irony of Eli’s advice – your servant is listening/heareth (v 10) is that the old man taught the young man what he failed to do. The verb “hear/listen” occurs as much as four times in the previous chapter. You see, Eli’s problem was not that he was old but because he was cold; not because he was in decline but that he was in denial, not because he was irrelevant but that he was indifferent to the misery, madness and mockery around him. He “heard” about everything his sons were doing to all Israel and how they slept with the women who served at the entrance to the Tent of Meeting (1 Sam 2:22), and told them twice – “I hear from all the people about these wicked deeds of yours” (1 Sam 2:23) and “No, my sons; it is not a good report that I hear spreading among the Lord's” (1 Sam 2:24), but his sons, however, did not “listen/hear” to their father's rebuke (1 Sam 2:25). The sad irony is that God is going do something in Israel that will make the ears of everyone who “hears” of it tingle (1 Sam 3:11).

In the end, Eli knew God was speaking to Samuel (v 17), and all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord (1 Sam 3:20). The Lord revealed himself to Samuel in Shiloh by the word of the Lord (1 Sam 3:21). Samuel had a rich, living relationship with the Lord. The word of the Lord was closely associated with Samuel’s ministry and nobody else, occurring three times in this chapter and six overall in the book (1 Sam 3:1, 7, 21, 15:10, 23, 26). All Israel from Dan in the north to Beersheba in the south recognized that Samuel was attested as a prophet of the Lord (1 Sam 3:20). Before chapter 3, the sons of Eli knew not the Lord (1 Sam 2:12). When God called, Samuel did not know the Lord (1 Sam 3:7), but afterwards all Israel knew that Samuel was a prophet of the Lord (1 Sam 3:20).

What is the secret to service? From chapter 2 on, since he was a boy, the introduction to Samuel’s name was inseparable from the Lord’s name:
“Samuel was ministering before the Lord-a boy wearing a linen ephod.” (1 Sam 2:18)
“Meanwhile, the boy Samuel grew up in the presence of the Lord.” (1 Sam 2:21)
“Samuel continued to grow in stature and in favor with the Lord and with men.” (1 Sam 2:26)
“The boy Samuel ministered before the Lord under Eli.” (1 Sam 3:1)

Also, throughout his life, the word of the Lord was strongly associated with his name; in fact, only his name and nobody else. Samuel had a rich, living relationship with the Lord. The word of the Lord was closely associated with Samuel’s ministry and nobody else, occurring three times in this chapter and six overall in the book (1 Sam 3:1, 7, 21, 15:10, 23, 26). His major backing was from the Lord, never from his parent or a priest, from a position or a part.

Conclusion: Are you living a life of worship and service to God? Are you listening to the Lord? Is there something God is displeased about and disapproved of in your life? Are you willing to be the good and godly person God intended you to be? Are you growing in the Lord and giving yourself to the Lord?

Change Comes From Within (1 Kings14)

2011-12-29T06:58:00.001-08:00

CHANGE COMES FROM WITHIN (1 KINGS 14)

As Bill was approaching mid-life, physically he was a mess. Not only was he going bald, but years of office work had given him a large pot belly. The last straw came when he asked a woman co-worker out on a date, and she all but laughed at him. That does it, he decided. I'm going to start a whole new regimen. He began attending aerobics classes. He started working out with weights. He changed his diet. And he got an expensive hair transplant.

In six months, he was a different man. Again, he asked his female co-worker out, and this time she accepted. There he was, all dressed up for the date, looking better than he ever had. He stood poised to ring the woman's doorbell, when a bolt of lightning struck him and knocked him off his feet.

As he lay there dying, he turned his eyes toward the heavens and said, "Why, God, why now? After all I've been through, how could you do this to me?" From up above, there came a voice, "Sorry. I didn't recognize you."

Jeroboam, the first king of the northern kingdom, Israel, had extraordinary help rising to the top. Initially, he was a warrior, a capable worker in charge of Joseph’s house (1 Kings 11:28), the tribes of Ephraim and Manasseh (Josh 17:17). Because of Solomon’s idolatry, Ahijah the prophet announced to Jeroboam that

God would tear the kingdom out of Solomon's hand and give him ten tribes (1 Kings 11:31). Meeting the prophet did not stop him from making two golden calves to cause Israel to sin (1 Kings 12:26-33). Jeroboam turned idolatrous, ironically, when there was peace in the land (1 Kings 12:21-24). From there on, Jeroboam was the most idolatrous king in Israel’s history, the worst of the lot because of his powerful influence.

Why is idolatry odious to God? Why are people ungrateful despite God’s grace? How does God want us to respond when we sin? What lurks ahead for all unrepentant sinners?

Confess and Not Conceal Sin
1 At that time Abijah son of Jeroboam became ill, 2 and Jeroboam said to his wife, "Go, disguise yourself, so you won't be recognized as the wife of Jeroboam. Then go to Shiloh. Ahijah the prophet is there — the one who told me I would be king over this people. 3 Take ten loaves of bread with you, some cakes and a jar of honey, and go to him. He will tell you what will happen to the boy." 4 So Jeroboam's wife did what he said and went to Ahijah's house in Shiloh. Now Ahijah could not see; his sight was gone because of his age. 5 But the Lord had told Ahijah, "Jeroboam's wife is coming to ask you about her son, for he is ill, and you are to give her such and such an answer. When she arrives, she will pretend to be someone else." (1 Kings 14:1-5)

A lady is walking down the street to work and she sees a parrot in a pet store. The parrot says to her, “Hey lady, you are really ugly.” Well, the lady is furious! And she storms past the store to her work. On the way home she saw the same parrot in the window and the parrot said to her, “Hey lady, you are really ugly.” Well, she was incredibly ticked now.

The next day see saw the same parrot and the parrot said to her, “Hey lady, you are really ugly.” The lady was so ticked that she went into the store and said that she would sue the store and kill the bird. The store manager said, “That's not good.” and promised he wouldn't say it again. When the lady walked past the store after work the parrot said to her, “Hey lady.” She paused and said, “Yes?” and the bird said, “You know.”

There is no hiding in sin. Note it was Jeroboam’s and not his wife’s idea to disguise herself, using an imperative “Go/Arise” to direct her. He was so sure the deception would work, adding “so you won't be recognized as the wife of Jeroboam.” The man was either infallible or ignorant. His plan was, of course, incomplete and ill-conceived, calling Ahijah a prophet (v 3) but nevertheless thinking he could fool him or God. The word “disguise” (v 2) is also translated as “change” (Mal 3:6).

Emphasizing in Hebrew, Jeroboam added “yourself” (disguise yourself) in Hithpael form, which was laughable. One can only disguise one’s behavior, with clothes but not the true self. Here was a man who was smart enough to know that Ahijah was a “prophet” but still was stupid enough to pull off a trick.

Jeroboam’s wife did her best to pretend (v 5) to be another but there was no pretense before the Lord (v 6). This chapter is about disguise (v 2) and pretense (vv 5, 6). In truth, Jeroboam was never really repentant of his sins. When his son was sick and dying, he did not get on his knees or turn from his sins, but sent his wife as substitute in camouflage, in costume, cloak and cover to inquire of the prophet if his son would recover. He was more interested his wife to “change herself” than himself to change. He coveted the cure but not the change. He sought for diagnosis but not deliverance. As it is said, “Change comes from within.” Worse, Jeroboam was shameless by preying on an old prophet who not only had trouble seeing, but could not see. Probably Jeroboam knew Ahijah could not see because of old age, even though we are not told if he did. We are not sure if Jeroboam did his homework. If he did, his wife would not need to pretend. Either way, he did not want to take the risk.

The irony is that the prophet did not lose his sense of hearing (v 6) or his relationship with God. Ahijah could not see, but he was not blind to Jeroboam’s sins. The prophet could hear and smell his sins a mile away. He could see there was no change in the king. The current episode fitted and represented the portrait of Jeroboam. Surprisingly, he never asked the prophet to heal his son; he only asked what would happen. Jeroboam was only concerned about the future, not about his son’s welfare. In fact, he never asked for healing. He wanted the facts, not the findings. So his plan was out of curiosity, not out of conviction that the Lord would heal.

Confront and Not Condone Sin
6 So when Ahijah heard the sound of her footsteps at the door, he said, "Come in, wife of Jeroboam. Why this pretense? I have been sent to you with bad news. 7 Go, tell Jeroboam that this is what the Lord, the God of Israel, says: 'I raised you up from among the people and made you a leader over my people Israel. 8 I tore the kingdom away from the house of David and gave it to you, but you have not been like my servant David, who kept my commands and followed me with all his heart, doing only what was right in my eyes. 9 You have done more evil than all who lived before you. You have made for yourself other gods, idols made of metal; you have provoked me to anger and thrust me behind your back. 10 " 'Because of this, I am going to bring disaster on the house of Jeroboam. I will cut off from Jeroboam every last male in Israel — slave or free. I will burn up the house of Jeroboam as one burns dung, until it is all gone. 11 Dogs will eat those belonging to Jeroboam who die in the city, and the birds of the air will feed on those who die in the country. The Lord has spoken!' (1 Kings 14:6-11)

A new convert declared his determination to give all that he had for the Master. He said, “Pastor, if I had fifty pigs, I'd give twenty-five of them to the Lord.” “That's very nice,” said the pastor. “If you had thirty would you give fifteen to the Lord?” “Of course I would,” said the new Christian.

“If you had ten would you give five of them?” asked the pastor again. “You know I would,” he answered.

Then the pastor said, “If you had two, would you give one to the Lord?” “Now Pastor, don't ask me that. You know I have only two pigs.”

Jeroboam was given all the advantage to make a difference as king, but he tossed it away without much thought or hesitation. Jeroboam was an ungrateful as it got. He was the first ruler who did not descend from David’s line. His rise was amazing, astonishing and alarming. In many ways he had a privileged, prestigious and powerful standing in Jewish history. God’s declaration “I raised you up/I lifted you up” (“I exalted thee” in KJV) is a new but transitional clause in the history of north and south. The phrase is used exclusively on the new northern kingdom kings, specifically the first two, Israel’s first king Jeroboam and the next king Baasha (1 Kings 16:2). He called himself king (v 2), but what did God call him? A leader over Israel (v 7).

Of 104 references to Jeroboam in Kings and Chronicles, only three refer to him as “King Jeroboam” (1 Kings 15:1, 2 Chron 13:1), but for a chronological point of reference”. Similarly, the northern kings are mostly identified as “King of Israel,” seldom King So-and-so. Out of more than 2,000 references to kings, only about 10 of them refer to a northern king by name, for example King Jeroboam or Jeroboam king of Israel (1 Kings 15:32, 2 Kings 8:16, 25, 14:1, 23, 15:29, 16:5, 2 Chron 16:1).

While none lived up to David’s commitment to God (v 8), none lived down to Jeroboam’s contempt for God. Jeroboam had a long list of sin and shame. Jeroboam was one of two kings, along with another dynastic founder, Ahab’s father Omri (1 Kings 16:25), who had “done more evil than all who lived before” him (v 9). Jeroboam was the only person unfavorably credited in the Bible with “making other gods” (v 9). True, Solomon “went after other gods” (1 Kings 11:10), but Jeroboam “made other gods.”

Jeroboam was one of five kings who provoked God to anger, the first to “provoke” the Lord to anger (1 Kings 14:9). Amazingly, provoking the Lord to anger is exclusive to the northern kingdom and her kings such as Baasha and son (1 Kings 16:2, 13) Omri and son Ahab (1 Kings 16:26, 33) until their exile, to be taken up by southern kings such as Manasseh (2 Kings 21:6) after Israel’s fall. He was the first king to introduce idols made of metals/ molten images (1 Kings 14:9), specifically two golden calves (1 Kings 12:28, 2 Kings 10:29, 17:16). “Thrust me behind your back” in other context has to do with being disobedient and rebelled (Neh 9:26) and forgetting God (Ezek 23:35).

For all their sins, Jeroboam and his house never repented. He wanted the title but not the task.

Conquer Sin and Not Continue Sin
12 "As for you, go back home. When you set foot in your city, the boy will die. 13 All Israel will mourn for him and bury him. He is the only one belonging to Jeroboam who will be buried, because he is the only one in the house of Jeroboam in whom the Lord, the God of Israel, has found anything good. 14 "The Lord will raise up for himself a king over Israel who will cut off the family of Jeroboam. This is the day! What? Yes, even now. 15 And the Lord will strike Israel, so that it will be like a reed swaying in the water. He will uproot Israel from this good land that he gave to their forefathers and scatter them beyond the River, because they provoked the Lord to anger by making Asherah poles. 16 And he will give Israel up because of the sins Jeroboam has committed and has caused Israel to commit." 17 Then Jeroboam's wife got up and left and went to Tirzah. As soon as she stepped over the threshold of the house, the boy died. 18 They buried him, and all Israel mourned for him, as the Lord had said through his servant the prophet Ahijah. (1 Kings 14:12-18)

On a crowded street of one of our large cities, a young man was snatched from the path of a speeding truck, his life saved by a venerable-looking man. Still breathless from fright, the youth thanked the one who saved his life and then was lost in the crowd. Two weeks later in a crowded courtroom, an anxious young man stood in the prisoner's box to be sentenced for murder.

"Young man, have you anything to say before the sentence of death is passed upon you?" "Why! Yes! Yes, Judge," the youth responded, "you know me." A silence moved like a shock wave over the courtroom. "I'm sorry. I cannot place you."

"Yes. Surely you remember. Two weeks ago. At Main and Seventh Streets, you saved my life. Surely, Judge, you can do something to save me now." A silence pervaded the courtroom. "Young man, now I do remember you. But that day I was your savior. Today I am your judge."

There was no disguising Jeroboam’s problem, His problem is greater than the death of his boy; it is the sin of his heart. His problem was not his boy’s sickness, his sin. Frankly it is not about the child, but about the father. The Chinese have a saying to describe ineffective change: “Changing the soup but not the herbs (to boil the Chinese medicine).”

God’s disdain, denigration and dismissal of Jeroboam was far worse than Jeroboam’s disapproval, denial and defiance of God. The king will sink to new low. Dung is mentioned for the first time and only time in the Old Testament (v 10). Dogs (plural) are unclean animals. Burning (v 10), scattering (v 15) and “stirred up/provoked” (v 15) are in the intensive piel form (translated with a “surely”).

There was no king as rotten and evil as Jeroboam in the eyes of God during the period of the Kings because he continued, rallied and perpetuated sin besides sinning personally, like no one else before or after.

No one led Israel astray or down the slippery slope the same way as Jeroboam. In fact, his name was so odious that subsequent bad kings are labeled as walking “in the ways of Jeroboam” (1 Kings 15:34, 16:2, 16:19, 16:26) characterized. An astonishing 20 times the Bible uses the phrase “(Jeroboam) caused Israel to commit” to condemn Jeroboam’s influence on the northern kingdom Israel (1 Kings 14:16, 15:30,) and her subsequent kings and dynasties, and those who “walked in his ways” (1 Kings phrase) or “did not turn away from Jeroboam’s sins” (2 Kings phrase) include his son Nadab (1 Kings 15:26), the next dynasty king Baasha, (1 Kings 15:34), the succeeding dynasty Zimri (1 Kings 16:19), the subsequent dynasty of Omri (1 Kings 16:26), Ahab’s father, and the sons of Ahab (1 Kings 22:52, 2 Kings 3:3), and the dynasties of Jehu and his sons (2 Kings 10:29-31, 13:2, 13:11, 14:24, 15:9) and Menahem and his son (2 Kings 15:18, 24, 28).

Also the “sins of Jeroboam” are mentioned 12 times in the Bible (1 Kings 15:30, 16:31, 2 Kings 3:3, 10:29, 10:31, 13:2, 13:11, 14:24, 15:9, 15:18, 15:24, 15:28, 17:22), as compared to once for three other kings (1 Kings 16:13, 2 Kings 24:3). The phrase “walked in the ways of Jeroboam” in 1 Kings progressed to “did not turn away from his (Jeroboam) sins” in 2 Kings, ending with the integration of both phrases in a fitting conclusion announcing Israel’s exile: “For the children of Israel WALKED in all the sins of Jeroboam which he did; they DEPARTED NOT (did not turn) from them; Until the Lord removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.” (2 Kings 17:22-23, KJV) From specific kings to collective responsibility: “they did not turn away” 2 Kings 17:22, 2 Kings 13:6, 17:22

Last but not the least is the part Jeroboam’s wife played. She is the nameless, speechless and clueless person in the account. His wife had no personality, passion or plan. She did not appeal to Ahijah for help, argue for his son’s sake, or ask the fundamental question: “What can I do?” The wife got up and left (v 17). Sadly, the three urgent imperatives in the text were from Jeroboam, not his wife: Go, disguise (v 2), take(v 3). Finally, neither parent offered his or her life in exchange for a loved one’s, a thought that crossed my mind when my wife had cancer. Though Jeroboam’s flaws were many, he had something in his favor, though not of his choice or merit. His sins were not passed, transferred or crossed to his dying child.

Conclusion: Repent before it’s too late. Sin cannot be disguised. It is worse than sickness because it is infectious. Are you indifferent to God? Do you stumble others? Have you squandered God’s warnings?

Back to the Future (Gen. 35:1-7)

2011-01-17T00:22:00.000-08:00

BACK TO THE FUTURE (GENESIS 35:1-7)

In the movie “Back to the Future,” Marty McFly, the character played by Michael J. Fox, paid a visit to his mad scientist friend Dr. Emmett “Doc” Brown, who revealed to him that he had built a car powered by plutonium that could act as a time-machine upon reaching 88 miles per hour. Unfortunately, Marty also witnessed his friend’s shooting death at the hands of Libyan terrorists angry at him for stealing plutonium from them. Fleeing the terrorists in Doc’s car, Marty unwittingly sped to 88 miles per hour, transporting him back to his father’s era.

To save Doc was not Marty’s only concern in past time; his own future existence was also jeopardized when his mother had a crush on him instead of his wimpy father. Just when his mother finally fell in love with the right person – Marty’s dad, Marty left in the same car powered this time by a bolt of lightning, but not before leaving Marty a note to warn him of his death, but the idealistic Doc ripped apart the letter, refusing to interfere into history and change the future. On his return to 1985, Marty watched helplessly the same scene as the terrorists shot Doc to death. But to Marty’s relief, Doc was wearing a bulletproof vest, confessing sheepishly he had read the letter after taping it back together.

Jacob had some unfinished business to do. He had to revisit the past to realize the future. So far, God’s relationship with Jacob is terribly one-sided. Jacob was the grabber and never the giver, the beneficiary and never the blessing, the receiver and never the reverse. For Jacob to become Israel, he had to confront his past, trace his path and do his part.

What is the right way to view the past? How should Christians regard what has happened to them before – be it good, bad or ugly? Why is the past not a potent foe but a potential friend?

Be Thou My Vision
Then God said to Jacob, "Go up to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau." (Gen 35:1)

How have you changed twenty years or more later? How are you different (question obviously not meant for teens)?

I have certainly changed after two decades in the United States. Education, work and marriage, in particular and in chronological order, changed me. Off and on, it took me eight years altogether to complete a Masters of Theology degree and a Doctor of Ministry degree. On the pastoral front, I was at two churches - starting an English worship in one and being a solo senior pastor in another. I taught in seminary the last nine years there and was married for more than ten years. Literature and internet ministry (preachchrist.com) also changed me. Becoming a citizen, buying a house, and speaking the language meant I was more integrated and more mainstream than most immigrants.

Like me, Jacob spent twenty long years away from home - in Haran (Gen 31:38), and he seemed to have forgotten a vow he made to God when his mother sent him away to escape his angry brother intent on killing him (Gen 27:42-45). His vow is worth examining once again because Jacob never vowed to reside in Bethel; he only vowed to acknowledge the Lord as his God in word and deed, the latter to be fulfilled in Bethel. Back to Genesis 28:20-22: “Then Jacob made a vow, saying, "If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear so that I return safely to my father's house, then the Lord will be my God and this stone that I have set up as a pillar will be God's house, and of all that you give me I will give you a tenth.”

We are not sure if Jacob had forgotten his vow, but he sure delayed fulfilling it and postponed his return, settling instead in Succoth and then Shechem (Gen 33:17-18). Scholars like Allen Ross believed that “his indifference to those vows provided the occasion for Dinah's defilement by Shechem,” which occurred in the previous chapter. (Bible Knowledge Commentary “Genesis 35:1”) After more than 20 years outside of Bethel, worshipping the Lord in Bethel was an afterthought, out of sight, ought of mind. Jacob had made peace with his father-in-law Laban and with his brother Esau, but he did not make right with God. The difference between the altars of Jacob and his forefathers Abraham (Gen 12:7-8, 13:4, 18, 22:9) and Isaac (Gen 26:25) was that they voluntarily built an altar to the Lord, while Jacob had to be ordered to do so. Sure, he previously built one in Shechem (Gen 33:20) but it was one of convenience, without cost or commitment; it was in his own backyard.

It is in this context that the Lord spoke loudly to Jacob, using four imperatives to catch his attention. There is no precedent in the Bible for a four-fold imperative that begins with the command “Arise,” which is missing in NIV unfortunately. The imperatives are “arise,” “go up,” “settle” and “build” (v 1). The command was so forceful, urgent and intense that it shook him to the core, roused him from his comfort and troubled him to no end. He could not work, rest or sleep. Previously, the Lord also ordered his grandfather Abraham to “arise” in the form of two imperatives: “GO/ARISE, WALK through the length and breadth of the land, for I am giving it to you.” (Gen 13:17) Also, the angels urged Lot to leave Sodom and Gomorrah with two imperatives: “HURRY/ARISE! TAKE your wife and your two daughters who are here, or you will be swept away when the city is punished.” (Gen 19:15) The closest yet to Jacob’s vision to “arise” in Genesis is, surprisingly, God’s given orders to a distraught and desperate Hagar fleeing her mistress Sarah: “(ARISE,) LIFT the boy up and TAKE him by the hand, for I will make him into a great nation." (Gen 21:18)

It is easy for singles to move but hard for families to move; in fact, many times harder. Not only that. Jacob was “exceedingly” prosperous (Gen 30:43) now, or “very, very” (exceedingly) in Hebrew. Before, he had to worry about food, clothes and safely (Gen 28:20-21); now he owned large flocks, and maidservants and menservants, and camels and donkeys (Gen 30:43). But God reminded Jacob he was pursued before he was prosperous. The verb “flee” (v 1) occurs an amazing, even astounding, seven times altogether in Jacob’s life (Gen 27:43. 31:20, 31:21, 31:22, 31:27, 35:1, 35:7) including fleeing from his brother and his father-in-law. No other verb defines Jacob quite like “flee.” He fled from the face of his brother (Gen 35:1, 35:7), he fled to Laban (Gen 27:43), he fled with all he had (Gen 31:21), he fled away secretly (Gen 31:27). Jacob was always on the run, running scared, running for cover, running with his tail behind his back.

Be Thou My Victory
2 So Jacob said to his household and to all who were with him, "Get rid of the foreign gods you have with you, and purify yourselves and change your clothes. 3 Then come, let us go up to Bethel, where I will build an altar to God, who answered me in the day of my distress and who has been with me wherever I have gone." 4 So they gave Jacob all the foreign gods they had and the rings in their ears, and Jacob buried them under the oak at Shechem. (Gen 35:2-4)

Have you heard of the “Parable of the Pencil”?
In the beginning, the Pencil Maker spoke to the pencil saying, “There are five things you need to know before I send you out into the world. Always remember them and you will become the best pencil you can be.”

First: You will be able to do many great things, but only if you allow yourself to be held in Someone’s hand.

Second: You will experience a painful sharpening from time to time, but this is required if you want to become a better pencil.

Third: You have the ability to correct any mistakes you might make.

Fourth: The most important part of you will always be what’s inside.

Fifth: No matter what the condition, you must continue to write. You must always leave a clear, legible mark no matter how difficult the situation.

The pencil understood, promising to remember, and went into the box fully understanding its Maker’s purpose.

Jacob had a lot to answer for, but he made up for his memory loss and memory lapse in a big way. Note that Jacob, on his own initiative, did something the Lord did not command him to do (v 1): to remove the foreign gods. He was not ordered or forced to give up the idols, but he willingly renounced and removed them. His tone was as determined, decisive and demanding as could be, as demonstrated by the three imperative terms: “get rid,” “purify” and “change” (v 2). It is not all about commands to Jacob. The next two verbs are jussives – come, go up (v 3), which should be translated as “let us come, let us go up.”

To his credit, Jacob is the first person in the Bible to address, attack and arrest the problem of foreign gods or “strange gods.” It is also the first occurrence of the phrase in the Old Testament. Allen Ross says, “God permits no rivals; He allows only single loyalty and no magical charms.”

The earrings (v 4) deserve special mention. Most of the earrings mentioned in the Bible are gold (Gen 24:22, Ex 32:2, 35:22, Judg 8:24, 8:26, Job 42:11, Prov 11:22, 25:12), ranging from half a shekel weight (Gen 24:22) to a thousand and seven hundred shekels of gold (Judg 8:26). The New Unger's Bible Dictionary says a shekel is worth ten English pennyweights, and International Standard Bible Encyclopaedia states that a gold shekel is about equal to 2 British pounds and 1 shilling, or about $10,00 (in 1915). (ISBE “gold”)

The first time I speak of gold was in the early 90s when it was above US$200 an oz. The next time I mentioned gold in preaching was in the early 2000s when it was above $500. This is the third time I talked about gold and gold is worth above $1,000 in 2010. One month later it rose another astonishing 100 dollars.

Be Thou My Valor
5 Then they set out, and the terror of God fell upon the towns all around them so that no one pursued them. 6 Jacob and all the people with him came to Luz (that is, Bethel) in the land of Canaan. 7 There he built an altar, and he called the place El Bethel, because it was there that God revealed himself to him when he was fleeing from his brother. (Gen 35:5-7)

A young soldier who was showing signs of panic on the eve of his first battle was chaffed by a veteran. “Why, sonny,” he said, “you’re shaking with fear. Don’t be such a coward.” “I’m not a coward,” hotly retorted the youth. “If you felt half as scared as I do, you’d run away!” (from Illustrations of Bible Truths # 711)

What is courage? It’s been said, “Bravery is being the only one who knows you're afraid.” Mark Twain says, “Courage is resistance to fear, mastery of fear - not absence of fear.” Arthur Koestler states “Courage is never to let your actions be influenced by your fears.”

Jacob had his worries, fears and reasons for not making the trip to Bethel, which is 15 miles from Shechem, according to Allen Ross. In fact, Jacob tried to keep a low profile, stay out of sight and avoid angering his neighbors around Shechem for a reason: Jacob’s sons had caused trouble to him in the previous chapter when they avenged the rape of their sister Dinah by killing Hamor and his son Shechem, looting the city and seizing their flocks and herds and donkeys and everything else of theirs in the city and out in the fields, carrying off all their wealth and all their women and children, taking as plunder everything in the houses. (Gen 34:26-30) Jacob was terrified of the consequences. In his remarks, “You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land. We are few in number, and if they join forces against me and attack me, I and my household will be destroyed” (v 30), the words “brought trouble,” “stench,” “few” and “destroyed” make their debut in the Bible. Further, note the mention of cities (plural) – towns in NIV (v 5), and not city.

A shift in family dynamics occurred in the previous chapter. In the previous chapter the “sons of Jacob” make its debut in the Bible. The actions of the “sons of Jacob” tell they are adults, for better or worse: the sons of Jacob “came out” of the field when they “heard” it: and the men were “grieved,” and they were “very wroth” (Gen 34:7, KJV); the sons of Jacob “answered” Shechem and Hamor his father deceitfully (Gen 34:13, KJV); and the sons of Jacob “came upon” the slain, and “spoiled” the city, because they had defiled their sister. (Gen 34:27, KJV).

Returning to Bethel was wrought with dangers and consequences, but Jacob was no stranger to being “pursued” (v 5). The same word refers to his father-in-law Laban who took his relatives with him and pursued Jacob for seven days, catching up with him in the hill country of Gilead (Gen 31:24), but he experienced the horror of being pursued this time not by relatives but by strangers. Despite all the dangers and threats, he mustered his courage. This time, to Jacob’s surprise, no one pursued his family because and the terror of God fell upon the towns all around them. “Not pursue” occurs only once in the Bible. The word “terror” (v 5) occurs for the only time in the Bible.

Conclusion: To move ahead in life, we have to face and not fear the past. Jesus Christ is the same yesterday and today and forever (Heb 13:8). There is no need to avoid the past or adore it; we have to acknowledge the past and ask the Lord to redeem and renew it for His glory.

Trash or Treasure? (Luke 8:26-39)

2011-01-17T00:16:00.001-08:00

TRASH OR TREASURE? (LUKE 8:26-39)

The world’s most expensive coffee is dung, literally, of and to its first consumers. Luwak coffee, or kopi luwak, cost hundreds of American dollars a pound, but the beans are the droppings of the civet creature found in South East Asia, including Philippines and Indonesia. Originally seen as pests to coffee farmers and delicacy to food lovers, the animals are now the darlings of the coffee world, with civet mini-farms a thriving business today.

The locals patiently wait at night in the remotest forests for the animals that eat the ripest, sweetest and tastiest coffee beans to excrete the beans that the civets could not digest. The indigestible coffee beans had spent at least a day in the animal’s stomach acids and enzymes before resurfacing on the other end to be thoroughly washed and sun-dried for a smooth, aromatic and chocolaty brew with no bitter aftertaste. A Manila-based company exports the product to distributors overseas, especially Japan and South Korea, for US$500 per 2.2-pound bags, or about $227 a pound. (“From Dung to Coffee Brew With No Aftertaste,” New York Times, April 17, 2010)
http://www.nytimes.com/2010/04/18/world/asia/18civetcoffee.html?_r=1&scp=1&sq=from%20dung&st=cse

In April 2008 a department store in London began selling a blend of kopi luwak and Blue Mountain called Caffe Raro for £50 (US $99.00) a cup. http://en.wikipedia.org/wiki/Kopi_Luwak

In Luke 8 Jesus came to a man whom society considered an outcast, an untouchable, a demon, a scumbag or a bum, but Jesus treated him as a person and a soul. Jesus was unafraid of and uncompromising to the unwanted man. Jesus refused to give up and go away; instead the demons were cast out and wiped out.

How did Christ respond to society’s abandoned people? What resources do we have in Christ to help them? What is our message and what do we offer?

Surrender to God’s Planned Pursuit of Your Life
26 They sailed to the region of the Gerasenes, which is across the lake from Galilee. 27 When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. (Luke 8:26-27)

How much effort and of what kind do you put into what you do? I saw a man in shorts and a T-shirt which say

“I ALWAYS GIVE 100% AT WORK
12% MONDAY
23% TUESDAY
40% WEDNESDAY
20% THURSDAY
5% FRIDAY

Another version on the internet says, “I always give 100% at work. 25% for four days and take Friday off.”

What kind of effort of you put into caring for others and sharing the gospel?

Up to this point, even though Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God (Luke 8:1), His ministry and travels were mainly confined to the Jewish side of Galilee, including ministry to a centurion at the beginning of chapter 7. The first thing you notice in this chapter is that Jesus took the time and initiated the travel to the region of the Gerasenes, which is on the Gentile side, across the lake from Galilee (v 26).

Jesus suggested the trip to His disciples (v 22). No one prompted and pressured him to do so. The book of Matthew indicated that Jesus got into the boat first and his disciples followed him (Matt 8:23). It was a planned, premeditated, and punishing trip, at least in the eyes of the disciples, who promptly ran into a windstorm (v 23), risking “great danger” (NT debut of word), drowning ( 24) and “raging” (NT debut) waters (v 24) in the process.

The adventure was strange and surprising. It was unusual, unfathomable, unnecessary and unwanted in the eyes of others. It was a risk and a ride no disciple wanted. Their destination was the nowhere land “region” of the Gerasenes. The more popular translation for “region” is country or countryside (Matt 2:12, Mark 1:5, Luke 15:14, 19:12, 21:21, John 11:55), the kind of place describing shepherds watching their flocks at night (Luke 2:8) and the prodigal squandering his wealth in wild living (Luke 15:13). The place seems so far and foreign that Luke uses another one-of-a-kind word in the Bible: “across” (v 26), which should be translated as “over/beyond against” (antiperan) Galilee. It was an extremely dangerous and long voyage. They started in the evening, according to Mark 4:35, and arrived the next day when farmers were already herding pigs (v 32).

Reaching the other side, the person who met them was not only a Gentile outsider, but a society outcast and a human oddball as well. Can you imagine Jesus scheduling only one event for one person on a day-trip over troubled waters and beyond yonder? All this trouble for the sake of a naked and homeless demon-possessed man? Matthew 8:28 describes him as “so violent” or “exceeding fierce” in KJV. “Fierce” (Matt 8:28) itself is an uncommon enough, appearing only once elsewhere in the Bible (2 Tim 3:1). He was a threat, a terror and a tyrant, not a teddy bear by any means. Jesus came to find a man the locals ran from; a ghost and a monster of a man the locals feared and forsook. Notice that verse 29’s “kept” and “broken” are participles in Greek, translated as “keeping” and “breaking,” meaning constant and continual struggle and battle.

Surrender to God’s Perfect Power in Your Life
28 When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!” 29 For Jesus had commanded the evil spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places. 30 Jesus asked him, “What is your name?” “Legion,” he replied, because many demons had gone into him. 31 And they begged him repeatedly not to order them to go into the Abyss. 32 A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. 33 When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned. (Luke 8:28-33)

Watch video: http://www.youtube.com/watch?v=kZb2sDvWul0

What do we know about demons from this passage? They are unclean (v 29, translated as “evil” in NIV), undisciplined, unsparing and unrepentant by nature. Demons are known to be undisciplined, because the parallel passage of Mark 5:5 says that “NIGHT AND DAY among the tombs and in the hills he would cry out and cut himself with stones.” Notice demons’ unsparing nature by the Greek plural use of “chained hand and foot” or “chains and fetters” in Greek (v 29), tombs (v 27), bonds/chains and solitary places (v 29). Mark’s account adds the plural “hills” and “stones” to emphasize the ruthlessness, ferociousness and maliciousness (Mark 5:5). Also, demons believe (James 2:19), but they never repent. They “cried out” (v 28), which is a participle, which means it is active and annoying. They bowed to Jesus (“fell at feet” in NIV), a homage reserved for Jesus alone in the gospels (Mark 3:11, 5:33, 7:25, Luke 5:8). Also, their voice was loud, or great in Greek (v 28). Like hardened criminals, the demons give up only when they are exposed or expelled. Jesus, however, would never accept any praise, plea, or proposal which is to their advantage, benefit or credit. Jesus is not demons’ friend, God is not their father, they are not His flock. Consistent with Scripture (John 5:30), Jesus seek to please the Father, and not the villagers or the demons, in the end not even the man.

Demons survive and thrive on people who are intimidated, isolated, irrational, irresponsible and ill. Fearful, fretful and fateful people are their prey. The way to deal with the devil is to receive the Lord, resist the devil (James 4:7), repent from sin (2 Tim 2:25-26, 1 John 3:8). The three-fold purpose of Jesus’ appearance is to demonstrate His authority, deliver the sinner and destroy the devil (1 John 3:8). The demons realized they could not imitate Jesus’ power, intimidate the person or ignore His presence. Jesus opposed the demons, ordered their departure (v 29), and overlooked their pleas. Their defeat, departure and demise are certain. He sees them as fugitives, frauds, and filth.

With Jesus present, the demons cannot rebel, rest or return; rebuke (Jude 9) and ruin awaiting them. The verb “command” (v 29) occurs but seven times in the gospels (Matt 10:5, Mark 6:8, 8:6, Luke 5:14, 8:29, 8:56, 9:21), all used exclusively in the Synoptics and all by Jesus. He sees them for the fallen nature they are and the fate they deserve.

Surrender to God’s Particular Purpose for Your Life
34 When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, 35 and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. 36 Those who had seen it told the people how the demon-possessed man had been cured. 37 Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left. 38 The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, 39 “Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him. (Luke 8:34-39)

Claudia Minden Weisz (the mother of a Rett Syndrome child with a neurodevelopmental disorder) wrote this wonderful poem:
I asked God to take away my pride. And God said “No”.
He said it was not for Him to take away, but for me to give up.
I asked God to make my handicapped child whole. And God said “No”.
He said her spirit was whole, her body was only temporary.
I asked God to grant me patience. And God said “No”.
He said patience is a by-product of tribulations. It isn't granted, it is earned.
I asked God to give me happiness. And God said “No”.
He said He gives me blessings, happiness is up to me.
I asked God to spare me pain. And God said “No”.
He said suffering draws me apart from worldly cares and brings me closer to Him.
I asked God to make my spirit grow. And God said “No”.
He said I must grow on my own. But He will prune me to make me fruitful.
I asked for all things that I might enjoy life. And God said “No”.
He said He will give me life, that I may enjoy all things.
I ask God to help me love others, as much as he loves me.
And God said “Ah, finally you have the idea!”

There was nothing the healed man could do for Jesus in Jerusalem or in Judea, but His witness in Gerasenes was needed to turn the villagers’ fear into faith. His usefulness across the other side of the lake in Jewish circles was limited. However, the local boy’s turnaround was sure to cause a discussion, create a fuss and counter a misconception. The people were opposed to Jesus, but they were never opposed to the man.

The locals asked Jesus but not the demon-possessed man to leave. Sure, twice the text say they were afraid (vv 35, 37 “great fear”), but there was no direct object to their fear, meaning it did not say who they feared. Surely not the man, who had a free pass all over town and had plenty of contact with others, telling them how much Jesus had done for him (v 39). Not that the man did not try to leave with Jesus. He begged and beseeched, but never bargained. He approached and asked, but he did not argue, submitting and surrendering to His will. He implored without insisting and requested without resenting.

The account in Mark has the most amazing version and follow-up of how the begging (parakaleo) went, while Luke preferred “asked” (erotao) (v 37) and “begged”(deomai) (v 38). The demons “begged” (parakaleo) Jesus to send them among the pigs, which Jesus did (Mark 5:12-13). Then the people “pleaded” (parakaleo) with Jesus to leave their region, which he did (v 37, Mark 5:17-18). As Jesus was getting into the boat, the man who had been demon-possessed “begged”(parakaleo) (v 38) to go with him, but he was turned down (Mark 5:18-19). Because of him, the people were no longer afraid but were amazed, the first time the word shows up in Mark (Mark 5:20). The man later made his witness in Decapolis (Mark 15:20), the name suggesting a region bound by ten cities. By the way, Jesus returned to Decapolis (Mark 7:31), but only to the coasts (KJV) of Decapolis, whereas the man made his mark all over town (v 39). Besides the apostles, the man is the first person to “preach” the good news of Christ (v 39).

Conclusion: In Jesus, no willing soul is left behind. In Him, trash becomes treasure. He specializes in souls and lives that are wretched, wasted and worthless. Have you gone out of your way to share the gospel? What kind of practical ways have you ministered to those trapped in their poverty, misery, and disability? Have you asked the Lord how you can glorify Him where you are and with what you have?

Hear God's Voice Today (Heb. 3:7-13)

2011-01-17T00:13:00.000-08:00

HEAR GOD’S VOICE TODAY (HEBREWS 3:7-13)

A man who dined regularly in his favorite restaurant complained about the bread. It wasn’t fair, he emphasized, that other restaurants served lots of bread. But here he gets only one piece. So the next time he came in, they served him four pieces. He still complained it wasn’t enough.

On his next visit his server brought him a dozen pieces of bread. The man still complained. For his next visit they put a large basket of bread on the table. But still he complained. “The other restaurants give all the bread you can eat.” They decided to be ready for him the next day. They had an enormous loaf of bread prepared. It was six feet long and two feet wide. Four people carried the loaf to his table. They plopped it down in front of him. It took up half the table and hung over both sides. The chef stood back, pleased with himself, to see how the customer would react. He looked over the loaf and commented, “So, we’re back to one piece again, are we?”

The early church believers were rattled, worried, and unsettled by many things, none more threatening than execution for their faith and exclusion from the Jewish community. The book of Hebrews reveals that Timothy was just released from prison (13:23). The word “prison” or “bonds” occurs twice in the book (Heb 10:34, 13:3), rivaling Ephesians and Philemon for the most occurrences in the Bible. The purpose of the book was to cheer the believers who were constantly pressured, persecuted and punished.

What are believers to do in the face of death and destitution for their faith? How did the church survive the odds? Why did the church eventually triumph in history?

Examine Your Heart
7 So, as the Holy Spirit says: “Today, if you hear his voice, 8 do not harden your hearts as you did in the rebellion, during the time of testing in the desert, 9 where your fathers tested and tried me and for forty years saw what I did. 10 That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.' 11 So I declared on oath in my anger, 'They shall never enter my rest.'“ (Heb 3:7-11)

Two students of the Talmud came to their rabbi and wailed: “Rabbi, we’ve committed a sin!” “What have you done?” “We looked with lust upon a woman!” “God preserve you!” cried the rabbi. “You’ve committed a terrible sin!” “We wish to do penance, Rabbi!” “In that case, I order you to put peas into your shoes and walk about that way for a week. Then perhaps you’ll remember not to commit such a sin again.

The two penitents went away and did as the rabbi told them. Several days later they met on the street. One was hobbling painfully and looked haggard, but the other one was calm and smiling. So the hobbler said to his fried reproachfully, “Is this the way you do penance? I see you haven’t followed the rabbi’s orders. You didn’t put peas in your shoes!” “Of course I did!” insisted the other. “But I cooked them first!”

Today is repeated three times (vv 7, 13, 15) and a contrast with forty years (vv 9, 17). It is to stress that today’s behavior must be completely different and a total break from the past. What happened for forty years in the wilderness? The “not” or “never” (me) in verse 7 is most impressive, strategic and well- placed and best positioned because it does not occur in the book until now. The writer of Hebrews did not use it previously to maximize its impact currently. The book uses 62 times the normal “not” (ouk) but 25 times “never” (me). No New Testament book uses this “not” so late from chapter three on. Only five books uses this from chapter two on – Mark 2:4, John 2:16, 2 Cor. 2:1, Eph. 2:12 and 1 John 2:4.

“Harden” occurs six times only in the New Testament (Acts 19:9, Rom 9:18, Heb 3:8, 3:13, 3:15, 4:7), four of which are in Hebrews, three alone in this chapter (Heb 3:8, 3:13, 3:15), so the writer couldn’t push his point or press his position more pointedly and painfully. All three times the Greek “me” (never) admonition is placed first before “harden.”

The verb “harden” (skleruno) is derived from the word “skleros” and “skelos,” with the nearest English equivalent of “skeleton.” It’s been said, “Adult human bones are very strong. Their tensile strength is as strong as stainless steel. It is about 20 times more difficult to smash a human femur (upper leg) bone than it is to break a equal weight piece of concrete. http://answers.yahoo.com/question/index?qid=20080629021032AAiW2Lh

Verses 9-11 detail their conduct (v 9 “where your fathers tested and tried me and for forty years”), the charge (v 10 “their hearts are always going astray”), and its consequences (v 11 “they shall never enter my rest”).

Expel All Doubt
12 See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God.

A new arrival in heaven was surprised to see a suggestion box along Main Street. The heavenly newbie turned to a more seasoned resident and asked, “If everything is perfect and everybody is happy in heaven, why is there a suggestion box?” “Because some people aren’t really happy unless they complain.”

The first imperative in this passage is in verse 12: “See to it” (blepo) or “take heed” (KJV). The imperative form of the same verb (“see to it”) occurs 27 times in the Bible. While the verb has its roots in the eye, it has more meaning than meet the eye. Other translations include “Watch out” (Matt 24:4, Mark 12:38, 13:5, Luke 21:8, Gal 5:15, Phil 3:2, 2 John 8), “See to it” (1 Cor 16:10, Col 2:8, 4:17, Heb 3:12, 12:25), “Consider/consider carefully” (Mark 4:24, Luke 8:18, 1 Cor 10:18), “Be careful” (1 Cor 3:10, 8:9, 10:12), “Be on your guard” (Mark 13:9, 23, 33), “Be careful” (Mark 8:15), “Look” (Acts 3:4), “Take care” (Acts 13:40), and “Be very careful” (Eph 5:15). So see includes the heart, mind, and spirit.

What the readers are to watch out for: unbelief (v 12), which is stated twice in the chapter as well as book (vv 12, 19), the same kind suffered and shown by the Jews in the gospels and Paul talked about (Matt 13:58, Mark 6:6, Rom 3:3, 4:20, 11:20, 11:23). Unbelief is a matter of the heart, which is stated four times in the chapter (Heb 3:8, 10, 12, 15). This Greek word (apaistia) can mean faithlessness in the negative sense and unfaithfulness in the positive sense. The first mean disbelief and the second is disobedience. KJV and ASV (American Standard Version) rightly translates “sinful, unbelieving heart” as “an evil heart of unbelief” (v 12).

“Turn away” (aphistemi) is departing. The mild translation for this is “leave” or “depart” Luke 2:37) but the sterner meaning is “fall away” (Luke 8:13 “Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.”), “desert” (Acts 15:38, as in Barnabas’ desertion), “abandon” (1 Tim 4:1), where it says “In later times some will abandon the faith and follow deceiving spirits and things taught by demons.” Why do people leave? What are the major reasons?

Encourage One Another
13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.

Neal Krause, a sociologist and public-health expert at the University of Michigan, has tried to quantify some of those more amorphous variables in a longitudinal study of 1,500 people that he has been conducting since 1997. He has focused particularly on how regular churchgoers weather economic downturns as well as the stresses and health woes that go along with them. Not surprisingly, he has found that parishioners benefit when they receive social support from their church. But he has also found that those people who give help fare even better than those who receive it — a pillar of religious belief if ever there was one. He has also found that people who maintain a sense of gratitude for what’s going right in their lives have a reduced incidence of depression, which is itself a predictor of health. And in another study he conducted that was just accepted for publication, he found that people who believe their lives have meaning live longer than people who don’t. “That’s one of the purported reasons for religion,” Krause says. “The sign on the door says, ‘Come in here and you’ll find meaning.’” (“The Biology of Belief,” Time, Feb. 12, 2009) http://www.time.com/time/health/article/0,8599,1879016-1,00.html

Last year, researchers studied 34 students at the University of Virginia, taking them to the base of a steep hill and fitting them with a weighted backpack. They were then asked to estimate the steepness of the hill. Some participants stood next to friends during the exercise, while others were alone.

One of the strongest antidote against unbelief is not just to encourage one another but to encourage one another daily (v 13), which is the last imperative in the chapter. What is encouragement? George M. Adams says ““Encouragement is the oxygen of the soul.” Anatole France, French writer and winner of the Noble Prize in Literature observes that “nine tenths of education is encouragement.”

Nothing rouses and revives lonely, lost, and lukewarm and listless believers like encouragement. Encouragement is derived from the word “courage,” so encouragement is to impart courage or instill confidence in others, to bring out the best in others, to strengthen those who are defeated, down and defenseless. It is bound in the word of courage.

Encourage (para-kaleo) means to call alongside or “beside (para) call (kaleo).” The preposition “para-” (beside) is opposed to “above,” “against” and “apart.” The preposition "para" (beside), where English words parachurch or parallel share the same root, means to walk side by side, to walk in the shoes, to walk with the wounded, the weak and the weary. It is to be there for the person, to be by the person and with the person. Show you understand is better than say you understand. Encourage (para-kaleo) is opposed to superiority, antagonism or indifference. It is not to be condescending, condemning or criticizing, also not to provide answers and solve problems.

There are five things considered deceitful (v 13) in the Bible: the deceitfulness of riches (Matt 13:22, Mark 4:19), the deceitfulness of lusts (Eph 4:22), the deceivableness of unrighteousness (2 Thess 2:10), the deceitfulness of sin (v 13) and the deceitfulness of self (2 Peter 2:13).

Conclusion: It’s been said, “The devil’s greatest tool is discouragement.” Are you a companion or a critic? Do you know someone who needs encouragement today? Can you send the person a letter, an e-mail or a text? Have you prayed for a person who needs encouragement?

The Greatest Love of All (Deut. 6:1-9)

2011-01-17T00:08:00.000-08:00

Everything Happens for a Reason (Gen. 45:1-15)

2011-01-17T00:06:00.000-08:00

EVERYTHING HAPPENS FOR A REASON (GEN. 45:1-15)

After 20 years in the States, my wife and I decided to return to Asia for family and ministry reasons. Shortly before we arrived in Hong Kong in August, 2008, my wife decided to take a job in Macau, which was her only offer. I protested, “We didn’t go to Hong Kong to be separated,” which was the case on weekdays.

A year and a half later she was diagnosed with cancer. She had an operation in March 2009 that took her battered, wounded and hunched body a month to recover, followed by six cycles of chemotherapy – an injection once every three weeks that drains and demoralizes her for the first ten days, culminating with five weeks of daily radiation. Presently she is taking five years of hormone therapy for her diet, which she supplements with Chinese medicine.

Only in sickness did we fully realize God’s plan and providence for our lives. Her colleagues were very supportive, including one who is married to a pastor’s daughter and another who joins her in researching faith groups. They bend backwards to sub for her and accommodate her schedule.

Unlike most sufferers, my wife did not vomit or lose weight. In fact, at one time she gained a pound for each chemo cycle. The greatest blessing was her sisters in Hong Kong who took great care of her, including one who returned from the States for five weeks to be with her. They got the apartment sanitized, carried the diet supplements to our place, and cooked lunch for her when possible.

Joseph’s troubles were second to nobody. He had as hard a time in life as anyone growing up. Sold out, shipped out, shut up, he was forsaken and forgotten, but nothing could get him down. With God on his side, there was no prison cell or glass ceiling to limit him. From a young man of seventeen (Gen 37:2), Joseph was bullied and bought but he was never broken. He was ambushed, accused, and arrested but never angry or aggrieved. The new Joseph was smart, successful, and superior but what about his character? Did he become a monster a machine, or a madman? Given the chance, would he do unto others the way his brothers, his boss’ wife, and fellow prisoners, specifically the butler, treat him?

What makes a person bigger than his problems and better despite his problems? Why do some people become better while others remain bitter when troubles arise? How do we overcome the hurts and humiliation of the past with honor and hope?

How does a betrayed person turn into a better and not a broken person? Why is it necessary to understand God’s purpose for our lives?

Be Released from Resentment
1 Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard him, and Pharaoh's household heard about it. 3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence. (Gen 45:1-3)

After two years in Hong Kong, I suddenly hear the Chinese slang “cool” (酷) twice within one month in conversations. A church deacon I met on the ferry remarked to me that he and his wife were “cool.” I thought to myself, “That’s strange to compliment oneself.” From where I come from, “cool” is a good thing. A cool guy in USA is a “smashing” person in England. Cool can mean great, fashionable or OK (I’m cool).

On another occasion, my wife and I had lunch with a couple, whose husband is entering seminary. He shared about the effectiveness of using Evangelism Explosion to bring ten unbelievers to the Lord, which he did not previously because he was a “cool” person.

I asked my wife what they meant, but my Hong Kong wife who has been away for too long did not get it either. So I asked another believer I met on the ferry. He said, “Cool means frosty, not talk too much.” I returned to ask person number 1 and he said it means “indifferent.” So, to be cool is to be cold in Hong Kong!

Joseph was the first Joe Cool and it backfired on him in a big way. Upon reuniting with his brothers, Joseph did a flawless job testing, teasing and toying with his brothers. From the moment the all-powerful Joseph met his brothers there was nothing he could not do. “Not” and “Joseph” do not go hand in hand in their previous encounters. The Bible says Joseph “saw his brothers” (Gen 42:7), “recognized his brothers” (Gen 42:8), “remembered” the dreams (Gen 42:9), “understood” their language (Gen 42:23) and “gave orders” about them (Gen 42:25).

At all times, Joseph had a handle on everything and everyone, but himself. He had a handle on everything but could not control or manage one thing: his feelings. At his impeccable best, when he could do nothing wrong, the emotions burst; it did not leak out as much as it gushed out. It was not a trickle but a torrent, not a drip but a downpour, not a small slipup but a major spill, not an overflow but an outpour. In this emotionally charged story three dramatic actions, with gusto, stood out: Joseph “could no longer control himself” and “wept so loudly”, and his brothers were “terrified.” In fact, this is the second time Joseph could not restrain himself and the word’s second occurrence in the Bible, the first time being in Genesis 43:31, when he saw his brother Benjamin.

A good man such as Joseph cannot restrain himself or be two-faced. A bad man like Haman can and did. This verb 「refrain/control” occurs seven times in the Bible but it applies only to two people specifically: Joseph and Haman. If you remember, Haman was full of indignation but “refrained” himself when Mordecai did not stand up or move aside in his presence. (Est 5:9-10), later losing the restrain at home to plot Mordecai’s death (Est 5:12-14).

Next, Joseph “wept aloud” (v 2), the word’s debut in the Bible. No one wept more than Joseph in the Bible. This “wept aloud” is actually a noun in Hebrew, literally meaning “gave (his) voice in ‘weeping.’” Its verb form occurs six times in Joseph’s account (Gen 42:24, 43:30*2, 45:14*2, 45:15). This is not sniveling or sobbing; it is waling and bawling. He wailed so loudly that the Egyptians and the house of Pharaoh heard (v 2), according to the original text, not just heard about it, scaring the brothers out of their wit. The brothers were so “terrified” which is also a new word so far in the Bible. The brothers were not just afraid or dismayed but terrified ( v 3), which means to tremble inwardly but scared out of their wits, not just fear but fright, not just puzzled but paled.

Be Resplendent in Redemption
4 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. 8 “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, 'This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. (Gen 45:4-9)

Bill sat alone in the hospital room at his dying wife's beside. It was difficult to hear her above the many life sustaining devices, as her voice was little more than a hoarse whisper. “Bill darling,” she breathed. “I've got a confession to make before I go... I ... I'm the one who took the $10,000 from your safe in the house ... I spent it on a fling with your best friend Jimmy. And it was I who forced your mistress to leave the community in utter disgrace. I'm afraid I also was the one who reported you to the IRS for income tax evasion...”

“That's all right dearest; don't even give it a second thought.” said Bill. “I have a small confession too. I'm the one who poisoned you.”

Harboring or nursing a grudge is swallowing one’s poison, repressing one’s body, upsetting one’s mind, unleashing negative emotions, inhibiting one’s growth. Instead of having, holding or harnessing a grudge against his brothers, Joseph invited them to “come close” (v 4). The exclamation from the country’s second in command, undoubtedly, is in the imperative mood, but surprisingly the imperative mood is not an executive order but an emotional outburst. The same invitation to “come near now/please” in the imperative mood occurs in one other account in Genesis; twice Isaac affectionately but erroneously requested his other son Jacob instead of Esau to draw near to him (Gen 27:21, 26).

Joseph later reassured his brothers with the use of three not’s in his engrossing speech: do not be distressed (v 5), do not be angry (v 5), and do not delay (v 9). The first word traditionally means “grief” and the last means “stand” – or, don’t stand there! He never blamed God, his brothers or even himself for all the headaches, hardships and hassles in his life.

There are three to’s in the passage detailing why God sent Joseph ahead and what he was to do: God sent me ahead of you “to” save lives (v 5), “to” preserve for you a remnant on earth and “to” save your lives by a great deliverance (v 7). The first “save lives” (v 5) is to nourish or feed, and the second is to live. He also had a theology, maturity and vocabulary second to none, introducing the verbs “preserve life” (Gen 45:5) and “provide” (Gen 45:11) to the Bible and “great deliverance” occurs this only time in the Bible.

There is no good ending unless Joseph understood God’s purpose for his life, which he revealed to his brothers. Without mincing his words, Joseph reiterated that his brothers sold him (vv 4, 5) “to” or “towards” Egypt, not “into” Egypt in NIV. The word “sold” take a life of its own in Joseph’s account, poignantly tracking his whereabouts. The better translation of verse 4 is “sold to (the direction) Egypt” not “sold into Egypt.” Actually Joseph did not rebuke them, but reassured them. What happened was the brothers “sold” him to the Ishmaelites (Gen 37:27), who “sold” him to the Midianites (Gen 37:28), who later “sold” Joseph in Egypt to Potiphar, one of Pharaoh's officials, the captain of the guard. (Gen 37:36). The brothers only knew that the Ishmaelites got him, but Joseph knew God guided and guarded him, which was how he ended up in Egypt.

Be Ready to Reconcile
14 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. 15 And he kissed all his brothers and wept over them. Afterward his brothers talked with him. (Gen 45:14-15)

One of the most unforgettable stories on forgiveness is mined from an Amish school shooting. On October 2, 2006, a milk truck driver entered a village schoolhouse in Lancaster County, Pennsylvania, tied and shot his victims, ten young girls who range from 6-13, in the head at close range, with 17 or 18 shots fired in all, killing five, before committing suicide. Bullet holes and blood splatter were everywhere.

More shocking was the Amish community’s reaction. A spokesman for the gunman’s family said an Amish neighbor comforted the shooter’s family hours after the shooting and extended forgiveness to them. Amish community members visited and comforted the widow, parents, and parents-in-law. One Amish man reportedly held the man’s sobbing father in his arms for as long as an hour to comfort him. About 30 members of the Amish community attended Roberts' funeral.

Some commentators argued that swift and complete forgiveness is inappropriate when no remorse has been expressed, and that such an attitude runs the risk of denying the existence of evil. Scholars of Amish life explained that "letting go of grudges" is a deeply rooted value in Amish culture. They explained that the Amish willingness to forgo vengeance does not undo the tragedy or pardon the wrong, but rather constitutes a first step toward a future that is more hopeful.
http://en.wikipedia.org/wiki/Amish_school_shooting

A father who lost a daughter in the schoolhouse said, "Forgiveness means giving up the right to revenge." “The acid of bitterness eats the container that holds it," one farmer added. http://www.csmonitor.com/2007/1002/p09s02-coop.html

The final phase of forgiveness is reconciliation. True, Joseph threw his arms around his brother Benjamin and wept, but he reserved his wet kisses for all his brothers not just Benjamin. The one wounded did not fish for an apology, a hug or a handshake. He did not wait this long in life for this moment to see if they would fall on their knees, beg for their lives or cry their eyes out, which they did not, unlike their father (Gen 37:35, 46:29). In reconciliation, one has to make the move, usually the one who is bighearted or brave-hearted. Joseph shrugged off the mantle of a victim. He kissed all his brothers and wept over them.

The text noted that Benjamin was Joseph’s brother in verse 14 but, in the same breath, also that the other siblings were his brothers, too. The chill melted and the brothers returned the initiative and talked with him (v 15). The word “talk/speak” (v 15) comes to a full cycle. Previously the brothers hated him and could not “speak” a kind word or in peace to him (Gen 37:4) – the same word in Hebrew. All the misunderstandings, misgivings and mistrust of the years ended and melted as mysteriously as it started. Previously they hated him, the dominant verb in their relationship, repeated three times at the beginning of their story – “they hated him and could not speak a kind word to him” (Gen 37:4), “they hated him all the more” (Gen 37:5) and “they hated him all the more because of his dream and what he had said (Gen 37:8).

When hates enters, talk exits. When harmony enters, talk exists. Previously the brothers rejected him; presently they revered him. Before they wanted to harm him; presently they wanted to hold him. They couldn’t wait to kill him years ago; they couldn’t wait to kiss him years later.

Conclusion: It’s been said, “To everything there is a purpose.” Are you harboring revenge, retribution and retaliation in your heart? God allows evil to occur, not cause it to happen. In all things God works for the good of those who love him (Rom 8:28). It is futile to search for past reasons, but by faith we trust His future purpose for our lives. Have you asked God to help you to pick up the pieces, give closure to the past and come to terms with it? Have you prayed for the strength to turn a wrong into a witness? Remember, mercy triumphs over judgment (James 2:13), love is stronger than hate, and suffering loss is better than striking back.

God's Friend (James 4:1-10)

2010-06-20T23:56:00.000-07:00

GOD’S FRIEND (JAMES 4:1-10)
A clergyman once met an old schoolmate of whose activities he had long been ignorant, and finding him a judge of good standing congratulated him upon his success in life.

As they were parting, the clergyman said to him, “And best of all, Judge, I find you are a member of our church.”

“Well,” said the judge, “that’s more a matter of chance than anything else. You see, when I was getting established in my profession, my wife and I thought we ought to join a church— it was the respectable thing to do. So, after mature deliberation, we settled down with a certain denomination and got on very well for a time; but they kept harping on faith, till we pretty soon discovered that they required more faith than we had; so it became necessary to make a change. We turned the matter over considerably and at last, for various reasons, made up our minds to join another denomination. Here we found the demand was work, work incessantly; and it was presently apparent that they demanded more work than we were able to perform. It was with great reluctance that we concluded that we must change again, and we cast about with much caution, that this move might be final. At last we decided to connect ourselves with your church, sir, and have gotten along famously ever since without either faith or works.” (Illustrations of Bible Truths # 544)

The book of James famously asserted three times, “Faith without works is dead” (Jas 2:17, 20, 26). In chapter three James warns of an external threat: the tongue. In chapter four he warns of an internal threat. What threat rivals or even surpasses the tongue as a destructive force? What is so dominant and dangerous that it can lead to fights and quarrels (v 1) lust/want (v 2a), even killing and coveting (v 2b) to obtain it? How can we contain, correct and even conquer it?

Exercise Control Over Your Longings
1 What causes fights and quarrels among you? Don't they come from your desires that battle within you? 2 You want something but don't get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. 3 When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures. (James 4:1-3)

Hong Kong people are familiar with the name of Tony Chan. The lawsuit he filed is known as the Lawsuit of the Century. In 2007 Tony Chan producing a different will to seize the US$4.2 billion fortune, as estimated by Forbes in 2007, left by Asia’s richest woman, Nina Wang, the month she died, the money which she left to charity. Details of Tony Chan quickly emerged in the media. Born in 1959, 20-23 years younger than Nina Wang, the geomancer and a father of three claimed to be Nina Wang’s lover for 15 years and the sole beneficiary to her riches. One newspaper calls him “the one-time bartender, salesman, waiter and market researcher.” More than one witness testified that Tony Chan boasted about a medical degree obtained in Canada.

New York Times reported that Mr. Chan admitted that he had received $258 million from her, his two brothers helping him cart away more than $1.5 million cash from her offices at night in cash-stuffed bags carried out in several trips.
http://www.nytimes.com/2009/07/15/world/asia/15hongkong.html?_r=1&ref=todayspaper

After more than two years of trial, the court ruled that Wang's signature on the 2006 will produced by Tony Chan to be a forgery. Mr. Chan was arrested on the next day but later released on bail. The Inland Revenue of Hong Kong demanded (more than) HK$300 million (US$38.46 million) in back taxes on the money for services he received from Ms. Wang, which he claimed were gifts.

This week a newspaper captures the latest photo of the bucktooth man returning to court minus his “$40, 000” smile. http://news.china.com.cn/rollnews/2010-06/11/content_2633161.htm

James chapter4 gets right to the source of readers’ fights and quarrels, employing a favorite literary device called “chiasm” in Jewish literature, with verses 1 and 4 end with same word in Greek: translated as desires in verse 1 and pleasures in verse 3, plural form in both verses, or hedone in Greek, from where we get the English word “hedonism,” the pleasure principle or the playboy lifestyle. What is the word hedone? It is our impulse, itch, indulgence working overtime. It is insatiable, indecent and immoral. Vine’s describes this “desire” as “the gratification of the natural desire or sinful desires.” This word occurs only five times in the New Testament, two of which are in James (vv 1, 3), but its most vivid description is in 2 Peter 2:13-14: “Their idea of PLEASURE is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you. With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed — an accursed brood!”

The verb “battle” (strateuomai) in verse 1 is used in the military context, of a military campaign, conquest or cause, so it is merciless, menacing and militant. Furthermore, it is a participle (“-ing”), the only participle in verses 1-10, the gerund suggesting that the battling or warring is active, functioning, progressing and continuous.

After speaking of how our desires progress, James states its purpose. “That” in verse 3 is the only traditional “because/for the purpose of” (hina) in the whole chapter – only two in the whole book (James 1:4), which is unique and rare and unseen for a book of five chapters. The previous “because” (v 3) is a soft “because” and not the traditional word for purpose or even reason. The first “desire’ (v 1) concerns the ongoing process (“battling” participle in verse 1). The second “desire” (v 3) concerns the purpose (hina), to spend it on your pleasures. The word “wrong motives” (v 3) is kakos or evil in Greek. Spend (v 3) is used in a bad, negative sense, which means to waste, to squander. NIV’s translation is “consume.”

In between the two “desires” (vv 1, 3), James inserts five negative “not’s” in verses 2-3: don’t (“ouk”), cannot (“ou”), do not (“ou”), do not (“me”) in verse 2; and do not (“ouk”) in verse 3. The Greek transliteration for the first verb in verse 2 is you lust (epithumeo) and not (you) have. The second is you kill (phoneuo) and you envy (zeloo) and not able to obtain. Third, you strive (machomai) and you war (polemeo) – the verbs to the nouns in verse 1 (“fights and quarrels”) arranged in the reverse as “quarrel and fight.” The negation serves as a rejection of their pursuit, practice and petition.

Exercise Caution in Your Liaison
4 You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God. 5 Or do you think Scripture says without reason that the spirit he caused to live in us envies intensely? 6 But he gives us more grace. That is why Scripture says: “God opposes the proud but gives grace to the humble.” (James 4:4-6)

In ancient Greece, Socrates was reputed to hold knowledge in high esteem. One day one fellow met the great philosopher and said, “Do you know what I just heard about your friend?” “Hold on a minute,” Socrates replied. “Before telling me anything I'd like you to pass a little test. It's called the Triple Filter Test.”

“Triple filter?” “That's right,” Socrates continued. “Before you talk to me about my friend, it might be a good idea to take a moment and filter what you're going to say. That's why I call it the triple filter test. The first filter is Truth. Have you made absolutely sure that what you are about to tell me is true?”

“No,” the man said, “actually I just heard about it and...”. “All right,” said Socrates. “So you don't know if it's true or not. Now let's try the second filter, the filter of Goodness. Is what you are about to tell me about my friend something good?” “No, on the contrary...” “So,” Socrates continued, “you want to tell me something bad about him, but you're not certain it's true. You may still pass the test though, because there's one filter left: the filter of Usefulness. Is what you want to tell me about my friend going to be useful to me?”

“No, not really.” “Well,” concluded Socrates, “if what you want to tell me is neither true nor good nor even useful, why tell it to me at all?”

Flirtation and friendship is most unfortunate and unfavorable.
James used three unflattering and unfavorable terms to call out people tied and trapped by their pleasures, lusts and desires: adulterous people, friend of the world, and enemy of God (v 4).

What is an adulteress, feminine in the text (v 4)? She is one who strays from his legally wedded husband. In this context the church is the straying bride of Christ. Believers are supposed to be married to Him, owned by Him, and true to Him.

What is a friend of the world? Friendship with the world is one’s attachment to the world, admiration of the world, and affection for the world. Christ is our true friend because, by definition, a friend is one who is unconditional but uncompromising, improves and inspires you. A true friend won’t let you do sinful, shameful or spiteful things, as a slogan against drunk driving says, “Friends won't let friends drive drunk.” A friend is one who is one who you are likely to trust in, to talk to and turn to, to travel with and think about.

James is not fond of using the conjunction “therefore” but he chooses to use his first in the book in verse 4 (before “Anyone…” in NIV). What does “an enemy of God” mean? Verse 6 will answer it: “God opposes the proud but gives grace to the humble.” The only type of people God is known to ad is sure to opposed in the Bible are the proud (also in 1 Peter 5:5). The proud (huperephanos) in verse 6 is one who seems to tower over or above others. It is from a preposition “over/above” and the verb “manifest/shine,” so the proud are those who make themselves one-up over others. “Resist” (anti-tassomai) is from “anti” (against) and the verb “arrange” or “assign” “appoint.” In Acts 7:10 “gives grace” parallels Joseph’s story: “(God) delivered him out of all his afflictions, and gave him favour (grace) and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.” (KJV)

Exercise Changes in Your Life
7 Submit yourselves, then, to God. Resist the devil, and he will flee from you. 8 Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. 9 Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will lift you up. (James 4:7-10)

A kangaroo kept getting out of his enclosure at the zoo. Knowing that he could hop pretty high, the zoo officials put up a ten-foot fence. However, the next morning the kangaroo was out again, just roaming around the zoo.

The zoo officials raised the height of the fence to twenty feet. Again, however, the next morning the kangaroo was again roaming around the zoo.

This kept on, night after night, until the fence was sixty feet high. Finally, the camel in the next enclosure asked the kangaroo, “How high do you think they’ll go?” The kangaroo replied, “Probably a hundred feet, unless somebody starts locking the gate at night!”

It is obvious that sin must be dealt with.

There is an intense edge to verses 7-10 not seen in other passages of the same length, but the most extraordinary part is the record number of ten imperatives in four verses. What is an imperative? It is not an invitation, a suggestion or a request. Imperatives are mandatory, obligatory and compulsory. It is not “good to have it,” “grateful to have it” but “got to have it.” It is direct, demanding, and definitive.

The nine imperatives can be grouped into three categories:
1. Rely on God. The three actions are under God (HUPO-tasso, v 7), near God (v 8), and before God (v 10). Submit or “hupo-tasso” (“under-arrange”) in Greek is to arrange or place under – to subordinate, subject and surrender oneself under a higher authority. Draw near implies distance.

2. Resist the devil (v 7). The next is resist (anthistemi), which uses another preposition “anti.” Resist means anti-stand or withstand in Greek. The devil does not merely walk, run or leave; he will FLEE as fast as he can from you. If you notice there are three verbs from verses 7-10 that are not imperatives, but they are future tenses, beginning with “he (the devil) will flee from you.” The others are “he will come near to you” (v 8) and “he will lift you up” (v 10). The future tenses here serve as a promise to the James’ ten-step prescription (imperative).

3. Repent from sins
The imperatives involved are (1) wash your hands, (2) purify your hearts (3) grieve (4) mourn (5) wail (6) change. Hands and hearts mean internal and external. Repentance is an attitude and not an activity, transformation and not merely talk, renewal and not rejection.

Conclusion: A desire is an attraction and an amusement that turns into an attachment and addiction. No matter how fast it can run, a sports car without brakes is doomed. In the same way, a person without control, caution and care fails as a person and a believer. Is there a sin you have not confessed or committed to God? Has something or someone taken the place of God in your life? Sin results in deceit, darkness and doom, but confession of sin leads to righteousness, revival and reconciliation.

Stop and Smell the Roses (Matt 6:25-34)

2010-01-31T23:17:00.000-08:00

STOP AND SMELL THE ROSES (MATTHEW 6:25-34)

While cruising at 40,000 feet, the airplane shuddered and Mr. Benson looked out the window. “Good lord!” he screamed, “one of the engines just blew up!” Other passengers left their seats and came running over; suddenly the aircraft was rocked by a second blast as yet another engine exploded on the other side.

The passengers were in a panic now, and even the stewardesses couldn’t maintain order. Just then, standing tall and smiling confidently, the pilot strode from the cockpit and assured everyone that there was nothing to worry about. His words and his demeanor seemed to make most of the passengers feel better, and they sat down as the pilot calmly walked to the door of the aircraft. There, he grabbed several packages from under the seats and began handing them to the flight attendants.

Each crew member attached the package to their backs. “Say,” spoke up an alert passenger, “aren’t those parachutes?” The pilot said they were. The passenger went on, “But I thought you said there was nothing to worry about?” “There isn’t,” replied the pilot as a third engine exploded. “We’re going to get help.”

All of us worry at one time or another, whether it is about family, work, school, health, money, safety, looks and aging. Dictionary.com says the verb means “to torment oneself with or suffer from disturbing thoughts” and the noun means “a worried condition or feeling; uneasiness or anxiety.” Worry affects young and old, men and women, believers and unbelievers. “Worry” occurs five times in the passage (vv 25, 27, 28, 31, 34, 34). Is the alternative to worry “don’t worry, be happy,” as popularized by a song? Why do people worry? What does the Bible teach about worry? How does one overcome worry?

See God Work
25 “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? 26 Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27 Who of you by worrying can add a single hour to his life? 28 “And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. 29 Yet I tell you that not even Solomon in all his splendor was dressed like one of these. 30 If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? (Matt 6:28-31)

One morning I was at the Yuen Long MTR station bus terminal waiting behind a Pakistani man for a ride to the office when two pigeons flew to the concrete ground looking for food. Even as they pecked in vain at everything in sight on the ground, one of them walked nonchalantly passed a cigarette butt. I thought the pigeon did not see it, but the other pigeon, too, passed it without fanfare.

Seeing the sight, I couldn’t contain myself and blurted out to the man I had gotten to known: “The birds are truly clever. They do not eat the cigarette butt.” Then the man opened his bag and took out some bird seeds as I marveled, “Wow, how come you have seeds in your bag?” He answered, “Because I have birds at home, too.” Then he scattered them on the ground to the birds’ delight. I asked, “How much do the seeds cost?” “HK$10 for a big bag.”

After the birds had gobbled up hundreds of the seeds, I teased the man, “Any more?” Sure enough, he opened his left hand to more seeds, though half the previous measure. Then our bus came and I sat behind him, asking questions. “What do birds eat besides seeds?” He was quiet, taken back by my question. So I offered, “Do they eat meat?” He said no. Do they eat fruits? No either. Do they eat plants? Ditto. Finally, I had to ask some intelligent questions. Do they eat bread? He said yes. Worms? Yes, too. I learned a lesson from the birds that day. Birds do not buy stocks, real estate, or foreign currency. They do not eat or require much. Their diet includes seeds, bread and worms.

Jesus said, “Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them.” (v 26)

The structure of the passage is best divided by the three “DON’T worry” admonitions (vv 25, 31, 34), with the more passionate, powerful and persuasive “no” (me) in each instance, which occurs less than half the regular “no (ouk)” in the New Testament – 734 to 1,545 times. Jesus commands his disciple not to “worry” (v 25), which is in the imperative mood. Instead of worrying, a participle (v 27), believers are to “look at” (v 26) the birds of the air and “see/consider” (v 28) the flowers of the field –both imperatives as well.

Worry is negative, and the first of two positive alternatives and imperatives in verse 26 is “look at/behold” (em-blepo), which is not your normal “look.” It is more intense, intentional and introspective due the prefix “in (en).” NIV translates the same word elsewhere as “looked closely” (Mark 14:67), “looked directly” (Luke 20:17), “looked straight” (Luke 22:61) and “looking into” (Acts 1:11). It is the way Jesus looked at the rich young ruler (Mark 10:21), the Lord looked straight at Peter when the rooster crowed (Luke 22:61), a servant girl looked closely at Peter in the courtyard (Mark 14:67), and how the disciples were looking intently up into the sky as Jesus was taken up before their very eyes (Acts 1:11)

Birds do not labor much, like money or lack food. Birds do not store food in “barns” (v 26), which is plural. The plural “barns” tells of the folly of only one other person in the New Testament (Luke 12:18), which is the rich fool who dreamed of pulling down his “barns” to build greater one for all his fruits and goods.

God, our Heavenly Father, does two things in the passage: feeds the birds of the air (v 26) and clothes the flowers of the field (v 30). “Feed” means more than eating; it could mean pamper or rear (Vine’s). Elsewhere the same word is translated as brought up (Luke 4:16), taken care (Rev 12:6), nursed (Luke 23:29), and fattened (James 5:5).

The second positive admonition is verse 28’s “see” (kata-manthano) or literally “learn thoroughly,” which, like “look at,” is a compound verb in Greek. God, our heavenly Father, not only feed the birds of the air, but He also clothes the flowers of the fields. I love this contrast between what people “wear” (v 25) and how flowers are “dressed” (v 29) and “clothed” (v 30). Men’s and ladies’ wear (v 25) is simply something to “put on” (enduo) in Greek, but birds are dressed (v 29) or “throw all around” (periballo) and clothed (v 30), or amphiennumi - to enrobe, both or double.

Set Your Priorities
31 So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the pagans run after all these things, and your heavenly Father knows that you need them. 33 But seek first his kingdom and his righteousness, and all these things will be given to you as well. (Matt 6:31-33)

A French soldier in World War I carried with him in battle this little receipt for worry: “Of two things, one is certain. Either you are at the front, or you are behind the lines. If you are at the front, of two things one is certain. Either you are exposed to danger, or you are in safe place. If you are exposed to danger, of two things one is certain. Either you are wounded, or you are not wounded. If you are wounded, of two things one is certain. Either you recover, or you die. If you recover, there is no need to worry. If you die, you can’t worry. So WHY WORRY.” http://newspapers.nla.gov.au/ndp/del/article/1037372

The second “don’t worry” assertion in verse 31 ends with the popular verse 33, but there is more behind this verse. Verses 32 to 33 list two reasons (“for”) in verse 32, a rebuttal (“but”), one resolve (“seek”) and its result. The two parallel reasons are indicated by the two “for’s” (gar) in verse 32 – “and” in NIV is “for” in Greek, introduced for the first time in the passage. The rebuttal is indicated by the conjunction “but” (de), the resolve by the last imperative of the passage, and the result is “all these things will be given to you as well.” Since verse 33 parallels verse 32, the provider is the heavenly Father.

The second reason (gar) not to worry is because our heavenly Father knows what we need (v 32). God’s providence is always sufficient and never short, stable and never shrinking, steadfast and never sparing.

Revealing and addressing God as “father” in Matthew is exclusive to Jesus and never the disciples or anybody else. “Heavenly Father” (vv 26, 32) reminds readers of our residence in heaven, our reliance on God, and our relationship to Him. Recognizing oneself as God’s “child” is not a term in the multitudes vocabulary either.

Why are verses 32 and 33 parallel? The two “for’s” will find their contrast in verse 33. “Run after” is epi-zeteo – preposition included, or “seek upon,” also translated as “desire” three times in KJV (Acts 13:7. Phil 4:17). This is how Jesus described the evil and adulterous generation that “seek” after a sign (Matt 12:39, 16:4). Instead believers should “seek” (zeteo) God’s kingdom and righteousness. The first kind of seeking is aggressive, the second kind is active. The former is demanding, and the latter is determined. One is compelled, the other is consistent.

To seek His Kingdom and His righteousness (v 33) means asking Him to dwell in our lives, deliver us from cravings and direct us in decision-making. We do not worry because all the resources, reserves and riches in the world are His. Since verses 32 and 33 are parallel, what is “given” in verse 33 is what you “need” in verse 32. In His wisdom, He knows what we need versus what we want.

Seize the Day
34 Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Matt 6:34)

Here are some quotes on worry:
“Worry is like a rocking chair: It gives you something to do, but it doesn’t get you anywhere.” (Erma Bombeck, God’s Little Devotional Book for mothers)
“Worry is like a parrot sitting on your shoulder – jabbering 吱喳地叫on about all the awful things that could happen to you, how dreadful they will be and how little you can do to prevent them.”
“Worry is like trying to swim across a stream with an anchor tied around your feet.”
“Worry is like blood pressure: you need a certain level to live, but too much can kill you.”

Stress experts classify stressors into four categories: important, controllable stressors ; important, uncontrollable stressors ; unimportant, controllable stressors; and unimportant, uncontrollable stressors

Ask yourself if the worries that occupy your mind, own your feelings and order you around are important and controllable to you. You can begin with your purchases, your possessions, your pursuits. You can do this by yourself, with a friend or your spouse, or in a group.

It is pointless and paralyzing and to worry about future things you cannot control or change. Someone has said that the average person is crucifying himself between two thieves: the regrets of yesterday and the worries about tomorrow. Worry is counterproductive, costly, and cruel. The results of worry are helpless feelings, health problems, and heart trouble. It is negativity working overtime, imagining the worst, and Satan’s given advantage.

The truth is we can only seize the day, or carpe diem in Latin. “Day” (v 34) is a contrast to “tomorrow.” What we can control is today, today’s tasks, troubles, and thoughts. Beryl Pfizer says, “If I spent as much time doing the things I worry about getting done as I do worrying about doing them, I wouldn’t have anything to worry about.” We should work on our problems instead of worrying about them. We can face up to them or fret about them. The former is progressive, the other is regressive. The previous action is out of faith (v 30), the other out of fear.

One way is to work on yourself – an actual person – and not worry about the future – an abstract fear. Further, a person who worries about the future doubts and denies God’s goodness at work, Hs guidance in life, or His grace is sufficient. The worrier’s focus is on self, not God.

Worry does nothing but distracts and derails us from the present, dragging and drowning us into the future we cannot control. You can transform tomorrow when you tackle today. We are to take life one day at a time, one thing at a time, and one step at a time. Worry magnifies the problem and minimizes the person. The problem gets stronger and the person weaker.

It’s been said, “The reason why worry kills more people than work is that more people worry than work.”

G Campbell Morgan said, “Evil (“trouble” in NIV) does not mean sin. It means adversity.” (The Gospel According to Matthew)

Conclusion: The way to overcome worry is to pray, to prioritize, and to prepare. God is not against work; He is against worry. He is not against action; He is against anxiety. He is not against planning; He is against pessimism. Are you a worry wart? Is worry affecting your mind, mood and motivation? Do you call on the Lord or do you cling to your load? Have you confided and committed your worries to the Lord?

Solid Rock or Sinking Sand? (Matt 7:21-27)

2010-01-11T20:17:00.000-08:00

SOLID ROCK OR SINKING SAND? (MATTHEW 7:21-27)

One of the biggest tourist attractions in Shanghai in 2009 was a 13-floor, 629 units apartment building under construction that suddenly collapsed, killing one worker. A shocked witness said, “It was just like an earthquake.” The apartment building is at a premium location in Shanghai, about five metro stops from downtown areas, and is sold at a price of 18,000 yuan (US$2,700) per sq meter (3.28 feet)
http://www.chinadaily.com.cn/china/2009-06/27/content_8330067.htm

The building, one of 11 in a wider project, toppled over almost intact when pillars that were supposed to be buried deep under the earth were uprooted. Commentators in the Chinese press have noted the project's riverside location, the rise in water levels and potentially unstable piles of mud near to the collapsed building. http://news.bbc.co.uk/2/hi/asia-pacific/8123559.stm

The South China Morning Post noted that the pilings used in the Lotus Riverside development, made of prestressed, precast concrete piles, are outlawed in Hong Kong because they aren’t strong enough to support the kind of ultra-high buildings that are common in Hong Kong. http://blogs.wsj.com/chinarealtime/2009/06/29/shanghai-building-collapses-nearly-intact/

The parable of the two builders is a simple, straightforward and strategic parable. Matthew, along with Luke (Luke 6:46-49), inserts the parable as a conclusion to the series of short messages Jesus shared in chapters 5-7, otherwise known as the Sermon on the Mount. The Sermon on the Mount is not a revision, a reversal or a rejection of the law, but a revival, a renewal and a reminder of the law as God intended it.

What kind of followers did Christ call us to be? How should we respond to the values of society? Why are disciples unafraid of the challenges today?

Return to the Basics
21 “Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23 Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' (Matt 7:21-23)

A missionary who was speaking to a group of Hindu women was surprised to see one of them get up and walk away. Soon she returned and listened more intently than before. “Why did you leave in the middle of my message?” asked the missionary. “I was so interested in the wonderful things you were saying that I went to ask your servant if you live like you teach. He said you do. So I came back to hear more about Jesus,” said the woman. (from Illustrations of Bible Truths # 895)

An old country preacher used to say: “There are two parts to the Gospel. The first part is believing it, and the second part is behaving it.” (from Illustrations of Bible Truths # 225)

Verse 24 is rich in meaning. It must be understood in the context and backdrop of the Sermon on the Mount, beginning with the verb “hear.” After a series of vignettes using the verb “hear” five times (Matt. 5:21, 27, 33, 38, 43), Jesus concluded his sermons with parable of the two builders. Two”hear” refers to what they heard from “of old” (vv 21, 33) and three to “it was said” (vv 27, 38, 43).

“These words of mine” (v 24) means His word has ultimate and utmost authority and priority on theological, moral and ethical matters. For example, Jesus equates anger with murder (Matt. 5:21) and lust with adultery (Matt. 5:28), and He insisted on keeping one’s word (Matt. 5:36) instead of keeping religious oath.

The last two “hear” words in the Sermon on the Mount before this passage refer to resisting evil - “eye for eye, and tooth for tooth evil” (Matt 5:38) - and resisting enemies - “love your neighbor and hate your enemy” (Matt 5:43) - Jesus urged listeners to disavow revenge and discover reconciliation, get along instead of get even with enemies, and to love one’s enemies, not merely one’s neighbors.

The people who “hears and puts them into practice (do)” (v 24) is contrasted with those who “say” Lord, Lord (v 21) or “perform (do)” many miracles in verse 22, as supported by the subordinating conjunction “therefore” (v 24) linking the previous passage (vv 21-23) and by the parallel account in Luke 6:46 - “Why do you call me, ‘Lord, Lord,’ and do not do what I say?”

“Everyone who SAYS (lego)” (v 21) is also contrasted with “things which I SAY (lego)” (Luke 6:46). The point is to be confessors of the word and not professors of the word, to do the right thing instead of say the right thing, and to be righteous, not religious.

“Do” miracles (v 22) is contrasted with “doing” the will of my Father (v 21) and hears Jesus’ words and “puts them into practice (do)” (v 24). Miracles are flashy and fleshly service, not faithful and foremost service. Note that the word “do” occurs four times in the passage (vv 21, 22, 24, 26).

Refuse to Cut Corners
24 “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25 The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. (Matt 7:24-25)

Thomas Jefferson, the third President of the United States (1801–1809) and the principal author of the Declaration of Independence (1776), had a unique way to deal with the passages he did not agree with or understand in the Bible. He removed sections of the New Testament that contain miracles as well as teachings he believed had been added by the four gospel writers, cutting verse by verse out and leaving forty-six pages intact. The so-called Bible he never wanted published was later released by his grandson under the title The Jefferson Bible.

The Jefferson Bible begins with an account of Jesus’ birth without references to angels, genealogy, prophecy, miracles, references to the Trinity and the divinity of Jesus, and Jesus’ resurrection.

Today many believers unconsciously continue with this mix-and-match, cut-and-paste, pick and choose, chop and change method.

One of the first books published is the Bible. The New Testament alone is translated to 1,168 number of language communities and the Bible is the undisputed best-seller of all times, yet we have many Bible buyers and collectors but few are readers and students. Many are believers of the Bible, few are readers and less are practitioners.

The wise man in the Bible is not wise in pedigree but wise in practice, not wise in argument but wise in application, not wise in learning but wise in living. “Hear and practice” (v 24) is not two things but one thing. Those who refuse to hear are the unconverted, those who hear but fail to practice are the unwise, but those who hear and apply God’s word are the upright.

The one who practices God’s word is likened to a wise man who builds his house on the rock. The rock is the surest, sturdiest and soundest foundation in nature. The word “foundation” (v 25) is actually a verb (founded) and not a noun (foundation) in Greek. Elsewhere, the same word is translated as established (Eph 3:17, Col 1:23), the same word for God laying the foundations (Heb 1:10) of the earth, and steadfast (1 Peter 5:10). Interestingly, the biblical foundation in Luke 6:48 is singular, but it more than does its job, hold its own. The parallel account in Luke’s version says the man dug down “deep” (Luke 6:48), which occurs for the only time in the Bible. It is an extensive, expensive and exhausting job to dig so deep without modern tractor, tools and technique. It is a tiresome, thankless and treacherous job. One cannot imagine the workload, the workforce and the working hours needed.

The contrast with rock is sand. According to Wikipedia, sand particles range from 0.002 to 0.078 inch in diameter (0.0625 to 2 millimeters) Where does sand come from? From wind and water that transports the light weight material. Sand is lightweight, porous and soft. Sand easily sink, slide and shift. It has space and it does not stick, thereby never stable. Rock, on the other hand, does not easily budge or break.

Why do people still build on shifting sand that cannot withstand strong currents? Because people are shallow, shortsighted and stubborn. Many think they can surf a storm, ski a snowstorm or survive a brushfire.

Rise to the Challenge
26 But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27 The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” (Matt 7:26-27)

A man hopped in a taxi, and took off for the airport. They were driving in the right lane when suddenly, a black car jumped out of a parking space right in front of the taxi. The taxi driver slammed on the brakes, the car skidded, tires squealed, and at the very last moment the car stopped just one inch from the other car’s back-end.…The driver of the other car…whipped his head around and he started yelling words…

The taxi driver just smiled and waved at the guy. And, he was friendly. So, the passenger asked, “Why did you just do that!? This guy could have killed us!” And this is when the taxi driver told me what I now call, “The Law of the Garbage Truck™.” He explained: “Many people are like garbage trucks. They run around full of garbage, full of frustration, full of anger, and full of disappointment. As their garbage piles up, they look for a place to dump it. And if you let them, they’ll dump it on you. So when someone wants to dump on you, don’t take it personally. Just smile, wave, wish them well, and move on.…” (David J. Pollay)

Note that the wise man has no lack of troubles, temptations or testing either, but he passes and surpasses the test rather than bypasses the test. The rain still came down – from the top down, the streams rose – from the ground up, and the winds blew and beat against the house – according to John 3:8, the wind blows wherever it pleases, but it does no damage to the house. The troubles come left and right, up and down, thick and heavy, but he is never down and out, in danger and dread.

The rain must be a downpour when streams rise. The word “streams” (v 25) was originally translated as “floods” because the word is plural, which is unusual. Merely six of its 17 occurrences in the Bible are in plural usage, twice in this passage (vv 25, 27). “Winds” (v 25) occurs five other times in the Bible (Luke 12:55, John 3:8, 6:18, Acts 27:40, Rev 7:1) but none is as strong, swift or sinister as the winds here as this is the only time in plural – twice (vv 25, 27).

The summer months are practically rainless in Palestine. The rainy season from October to May may be divided into three parts, the former, the winter, and the latter rains. The "former rains" are the showers of October and the first part of November. The frequent and heavy rain falls in the months of December, January and February – three months out of 12. After the downpour, the "latter rains" of April are the most highly appreciated, because they ripen the fruit and stay the drought of summer.

Not only did the wise man’s house not fall (v 25), it would not even shake (Luke 6:48). The foundation that we set does not remove the storms of life, but it ensures our survival and safety during the storms.

Conclusion: It’s been said, “Any structure, whether a house, a garage, or workshop, is only as secure as the foundation on which it rests!” In Christ, there is no room for neutrality, negativism or naiveté; only the newness of life. Christ did not call us to be his fans but to be his followers, not just to mouth something but mean something, not just to say it but to show it. Are you manifesting the Lord in your public and personal life? Are you fastened on the rock? Are your eyes fixed and focused on Jesus. Are you formed and fed by His word?

Discussion Questions
1. “Hear and practice” (v24) is not two things but one thing. Give and discuss some examples of God’s words that can be put into practice.
2. What are some of the difficulties with putting God’s words into practice? How can they be overcome?
3. What are some of the “rain, streams and winds” (v 27) that are happening in real life to you? What are some of God’s words that you can put into practice to protect you from crashing?

Reflection Question (Contributed by Daniel Hung)
1. Write down the spiritual exercises you are doing (e.g. devotion, praying, reading a spiritual book…) . Why are you doing them? Similarly, write down the things you are doing at church (e.g. serving in fellowship…). Again, why are you doing them? In both cases, are you putting God’s words into practice?

How Do You Solve a Problem Like Martha? (Luke 10:38-42)

2009-12-27T18:35:00.000-08:00

HOW DO YOU SOLVE A PROBLEM LIKE MARTHA? (LUKE 10:38-42)

Hong Kong is an extremely busy city. After a year in Hong Kong, I have done my best to keep up. Every working day here, I rush for the 7:24 am Ma Wan ferry, arriving around 16 minutes (7:40 a.m) later at Tsuen Wan West, where I have two minutes to get to the nearby rail station for the 7:42 a.m. ride to Yuen Long, where I have another two minutes to get to the bus station to catch the next bus to work. Still I miss my train or bus at least once a week. By this time, I have learned the ropes, which is to find a seat by the door of the coach that stops nearest to the escalator. When the door opens, I am among the first to trot down the escalator.

Within my first year in Hong Kong, I took a trip to Singapore and a few months later to Beijing, and the contrast couldn’t be any more amusing. In Singapore and Beijing, people are stationary while riding the escalators. In Hong Kong, people stand to the right on an escalator, so that busy passersby can pass them. In Beijing and Singapore, not only do people stand in the middle of a step and not to the right, two people would stand side by side, sharing the same step and allowing passersby no room to pass them. In Hong Kong, you know who the locals are by where they stand on the escalator.

Martha is the Bible’s busy bee and one of the most interesting and beloved characters in the Bible. Most people can identify with her because they consider themselves a Martha instead of a Mary. In her busyness, however, Martha forgot why she invited Jesus into her home in the first place. Martha was so busy that what began as a sweet gesture turned into a sour attitude.

What is keeping us busy? Why are we busy? How do we cope with the busyness of life?

Serve with Hearts That Rejoice in Him
38 As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him.(Luke 10:38)

It’s been said, “No guest is so welcome in a friend's house that he will not become a nuisance after three days.”

What makes a person a good or perfect host? Here are some Internet tips:
“The perfect host is the one who says, as each guest arrives, “I’m so glad you are finally here!” And when each leaves, “Must you go so soon?” (Ben Patterson)
“The perfect host is the man who does everything he possibly can to make his guests feel at home..... even when he wishes they were (at home).” (W.Bro. Powell, P.M.)
“To be the perfect host is to offer hospitality unconditionally, unreservedly, unendingly.”
Another perspective: “A perfect host is the one who draws out his guests and allows them to monopolize the conversation. When these guests go home they have had the time of their lives.”
“The whole point is that while being a good host is important, the food isn't the draw here, so don't let it stress you out.” (David Tutera)
“The most important aspect of being a good host is being a good listener.” (Jay Leno)

In Hong Kong nobody hosts friends at home. They take guests out for dinner but never home to visit. We did our North American best accommodating a family of four over four days in our tiny 488 sq. ft., 2-bedroom apartment in our first year in Hong Kong.

Martha has been unfairly cast in a wholly negative light. Most readers forget she had all the qualities, requirements and potential to be a host par excellence, a host of highest distinction and without peer. She did something precious for Jesus few can boast of in the Bible, which is to “receive” (v 38 “opened her home” in NIV) Him into her house. The verb “receive” or “receive under” (hupodechomai/”receive under” – i.e. one’s roof) occurs the first of merely four times in the Bible - elsewhere translated twice as “welcomed” and once as “gave lodging” (v 38, Luke 19:6, Acts 17:7, James 2:25) in NIV. Unlike the normal “receive” that occurs 56 times in the Bible, this minority “receive” word is used sparingly and specifically for Zacchaeus who “welcomed” Jesus gladly (Luke 19:6), Jason who “welcomed” Paul and Silas (Acts 17:7) and Rahab, who gave lodging to the spies (James 2:25).

There was nothing more joyous and precious to Martha than receiving and welcoming Jesus into her home, to have Him to be the houseguest, to grace and bless the home. Jesus journeyed to many “villages” (Luke 8:1) in the book of Luke but this is the first instance He was “received” into a family. In fact, the word village is mentioned more times in Luke than any gospels. Martha had the great fortune of being one of only two people in the Bible to “welcome” Jesus into her home. The other is Zacchaeus (Luke 19:6). Zacchaeus, too, gladly “welcomed” Him, but with a difference – but only when he was commanded (Luke 19:5 “come down” is imperative). Martha welcomed Jesus into her home without a hint and Zacchaeus welcomed Jesus into his home upon Jesus’ request.

Hosting Jesus is not the easiest of tasks or for the faint of heart. His disciples (v 38) come with the territory and task. Martha knew Jesus had at least twelve other men with him wherever he traveled, yet she welcomed the group as much as she did Jesus. She had her work cut out for her. She was not serving a person but a squad, not Teacher Jesus but Team Jesus, enough for a soccer team or two basketball teams. The apostles, a dozen grown men, ate like the best of adults. Further, they were also known to be the last to offer to serve anybody, as witnessed by Jesus washing the disciples’ feet (John 13:5), but Martha did not begrudge them, knowing how long they were on the road. Already in the last chapter, when Jesus resolutely set out for Jerusalem, the people of Samaria did not welcome him passing through, because he was heading for Jerusalem. (Luke 9:51-54). So Martha’s welcome to Jesus and the disciples was quite a change from their previous reception and a relief to the aching feet of the apostles, who were last seen witnessing in every town and place at the beginning of the chapter (Luke 10:1). Also, Martha and her siblings Mary and Lazarus were from Bethany, less than two miles from Jerusalem (John 11:18), the last refuge for Jesus before he was crucified.

Serve with Ears That Listen to Him
39 She had a sister called Mary, who sat at the Lord's feet listening to what he said. (Luke 10:39)

A music teacher once asked her class what is the difference between listening and hearing. At first there was no response. Finally a hand went up at the back of the class and one of the young people offered this wise definition: “Listening is wanting to hear!”

Hearing is nature, listening is nurtured. Hearing is merely the ability but listening is the attitude. True listening is active, alert and attentive. Listening is not activity, but availability.

Mary’s way of receiving Jesus is far different from Martha’s. By the way, sitting by Jesus’ feet is not the best position or the exalted position we think it is. Feet has a connotation of lowliness, inferiority and unpleasantness, as witnessed by many instances of foot washing in the Bible (Luke 7:44, John 12:3, John 13:5) and Jesus’ subjugation of his enemies under his feet (Matt 22:44, Mark 12:36, Luke 20:43). Feet are considered lowly, dirty and smelly. Instead of thinking Mary found the best seat in the house, readers should consider that she did not mind any spot, given that most of the good spots are taken by guests and men.

Like Mulan, Mary was most eager to study and learn despite men’s presence. To understand Mary’s zeal to listen, one has to understand that she could not do the same in the temple, where men only may enter. While children were better seen and not heard in old times, women were confined to the outer court, which was not considered a part of the Temple. Jesus’ visit was too good to be true, too good to miss.

Martha opened her house to Jesus but Mary opened her heart to Jesus. Mary radically sat “at (pros)” (v 39) Jesus’ “feet” – Greek is “towards” not NIV’s “at.” The phrase “towards (one’s) feet” is rarely associated with “sitting” at His feet, but is usually associated with “falling” before Jesus, as in the case of Jairus (Mark 5:22), the Phoenician woman (Mark 7:25), Mary one more time when her brother Lazarus was dead (John 11:32) and the elder John in Revelation (Rev 1:17). “Towards/at the feet” of Jesus connotes obedience, reverence or worship, but not adoration, affection or admiration.

Serve with Eyes That Focus on Him
40 But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!" 41 "Martha, Martha," the Lord answered, "you are worried and upset about many things, 42 but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her." (Luke 10:40-42)

Here is a person’s diagnosis upon visiting “The Lord’s Clinic”:
“I went to The Lord’s Clinic to have my routine check-up and I was confirmed I was ill. Apparently, Jesus was the Medical officer. When Jesus took my blood pressure, He saw I was low in TENDERNESS. When He read my temperature, the thermometer registered 40 Degree of ANXIETY. He ran an electrocardiogram and found that I needed several ‘LOVE bypasses’ since my arteries were blocked with loneliness and could not provide for an empty heart.

I went to Orthopedics, because I could not walk by my brother’s side and I could not hug my friends, since I had fractured myself when tripping with envy. He also found I was SHORTSIGHTED, since I could not see beyond the shortcomings of my brothers and sisters. When I complained about DEAFNESS, the diagnostic was that I had stopped listening to Jesus’ voice talking to me on a daily basis.

For all of that, Jesus gave me a free consultation. Thanks to his mercy, so my pledge is once I leave this clinic, only take the natural remedies He prescribed through His words of truth: Every morning, take a full glass of GRATITUDE. When getting to work, take a spoon of PEACE. Every hour, take one pill of PATIENCE, one cup of BROTHERHOOD and one glass of HUMILITY. When getting home, take one dose of LOVE. When getting to bed, take 2 caplets of clear CONSCIENCE.”

The word “distracted” (v 40), which is “perispao” in Greek, occurs for the only time in the Bible. It is not your ordinary, normal or everyday Bible word. It is derived from the preposition “peri,” which means “around” and the “spao,” which means “draw out 拔,” as in drawing out a sword (Mark 14:47, Acts 16:27). It means to drag all around and to be pulled and torn in all directions figuratively. Distracted does not mean being pulled in a different direction, but to be pulled in all directions. “Preparations” (diakonia) in verse 40 is a noun, meaning service or attendance. “All” is “much” in Greek. Jesus is not against service but “much service.” Interestingly the writer Luke did not say what preparations she made – it was unimportant and not the issue, so most readers falsely assume the issue was food. Unlike Zacchaeus who was delighted with Jesus’ presence (Luke 19:6), Martha was weighed down with presentation, presents and provisions. Note that food was not mentioned at Zacchaeus’ home either. The phrase “that had to be made” is missing in Greek. The truth is there are not many things that had to be made. Jesus orders our presence not our preparations. The next time, Martha corrected herself and served Jesus in John 12:2 with the same or more people in attendance, not overdoing it – “much serving” is missing in John, but apparently in Luke she was overdoing it.

The verb “came to him” (ephistemi) in verse 40 is more aggressive, abrupt and awkward in Greek. Literally it means “to stand upon.” Other translations include “coming up” (Luke 2:38), “came up” (Luke 20:1), “close on” (Luke 21:34), “stood beside” (Luke 24:4), “came up” (Acts 4:1), “stood there” (Acts 22:20) and “stood near” (Acts 23:11). It meant she stood up, she stood out, and she stood firm.

Martha’s complain is much sharper in Greek (v 40): “Lord, NOT care you…” – emphasis on “NOT” instead of “Lord, don’t you care…” She made the same assertion in Greek as the disciples erroneously did when they complained to Jesus, who was sleeping on a cushion in a sinking boat: “Don’t you care (if we drown?)” (Mark 4:38) Here is where frustrations and negativity set in and we do not think straight. Mary did not leave Martha for the reason her sister stipulated. To Mary, it was about worship, not work; about fellowship, not about food; about manners, not menu.

Martha’s problem was that her eyes were not totally fixed on Jesus. She had one eye on her sister. Her hands were serving Jesus but her heart was scolding Mary. The word “tell” (v 40) is an imperative, the only imperative in this sibling story. The worst mistake Martha made was complaining Jesus instead of confronting Mary. We are not told how the imperative was used - for Jesus to “tell” Mary or Martha “tell” Jesus what to do, but she had the nerve. That goes to show it is easy to overreact when you are overextended. She misunderstood what it meant to serve Jesus. Jesus came for her intake rather than her output, to be enjoyed and not to be entertained. Note that Jesus did not come for Mary alone (v 39).

“Worried” (v 41) and “upset” are two different things. Worry is within and internal but upset is expressed and vocal. Worried is the activity of the mind and upset is the activity of the lips. “Upset” is also translated as noisy (Matt 9:23) and commotion (Mark 5:39). “Many” occurs twice (vv 40 – “all”, 41), it is a contrast to one (v 42). Martha made a big fuss over who benefited from Jesus’ visit, who did the job and who got the credit. The story is not about keeping things in your heart to yourself but to avoid voicing discontent at others’ expense. It is OK to let Jesus know your stress, but just don’t tell Him the solution, which Martha did.

The fact is Martha had a choice, which she did not exercise. One is to ask for help. The Bible did not say Martha asked her sister to help, which the latter refused to do. “One thing” serves to contrast Martha’s distraction – pull from all directions. The “better” part is to listen to His word – to be in attendance rather than be an attendant, to be the audience and not the actor, and to pay attention to Jesus and not draw attention to self. Also, Mary was not against work, which she could make up for after the entourage was gone. Another choice she made was not to answer back. Mary did not counter Martha because she was concentrating on Jesus.

Martha, on the other hand, mixed up the blessing for the burden. She needed but neglected Jesus’ company. Her doing was more important than her being.

Conclusion: Love must precede labor in serving God. Walking with Jesus is more important than working for Jesus. We must first listen to God and learn from Him before we live for Him. Are you growing in the word as you grow in your work? Is God’s word transforming you and teaching you as it should? Do you have a quiet time? A plan to read God’s word or study the Bible? Do you still delight in God’s word, drink eagerly and dine heartily from it?

Passing the Baton (2 Kings 2:9-11, 6:8-23)

2009-09-04T01:16:00.000-07:00

PASSING THE BATON (2 KINGS 2:9-11, 6:8-23)

There is no event in the track and field more absorbing, climatic and patriotic than the 4 x 100m race. The most dramatic losses for the competitive United States team in the history of 4 x 100m relays were in 2008.

First, the men’s race was going smoothly for the United States through the first two legs of the 400-meter relay preliminaries until Darvis Patton closed in on Tyson Gay. Gay reached backward, they couldn't connect. Patton made a final lunge to get the stick to Gay before he ran out of the 20-meter passing zone, but as Gay's hand closed, the stick wasn't in it. It bounced off the rain-slickened track, and the crowd gasped. Gay said he felt the baton. “Then I went to grab it and there was nothing,” he said.

Next, the U.S. women were also in good shape heading into the final exchange, but Lauryn Williams didn't receive the baton from Torri Edwards. It fell to the ground as Edwards yelled and covered her face with her hands. Williams went down in history as the American involved in not one but two faulty Olympic exchanges that cost her team medals. Four years earlier, she misconnected with Marion Jones in the final and the Americans were disqualified for making the exchange outside the 20-meter handoff zone. “U.S. 4x100m Teams Both Drop Batons” http://www.nbcolympics.com/trackandfield/news/newsid=243415.html

No matter how talented, trustworthy and treasured the leaders of a generation are, the baton has to change hands one day. The old has to give way to the young. Prime time becomes past time in no time. It’s the circle of cycle. The Chinese say, “The back waves push the front waves in the ocean.”

Elijah was more than happy to pass the ministry baton and the hot potato to Elisha, who was more than happy to catch the pass. While it was not easy to follow in the footsteps of a spiritual giant and powerhouse like Elijah, Elisha did the impossible and an impeccable job, especially on how he treated the Israelites, his servants and the Arameans.

How does one follow in the footsteps of a leader and a legend? Is there room to improve at the top? What does God expect of believers learning to serve and succeed in ministry?

Better Yourself by Breaking Barriers
8 Now the king of Aram was at war with Israel. After conferring with his officers, he said, “I will set up my camp in such and such a place.” 9 The man of God sent word to the king of Israel: “Beware of passing that place, because the Arameans are going down there.” 10 So the king of Israel checked on the place indicated by the man of God. Time and again Elisha warned the king, so that he was on his guard in such places. 11 This enraged the king of Aram. He summoned his officers and demanded of them, “Will you not tell me which of us is on the side of the king of Israel?” 12 “None of us, my lord the king,” said one of his officers, “but Elisha, the prophet who is in Israel, tells the king of Israel the very words you speak in your bedroom.” (2 Kings 6:8-12)

Peanuts’ Lucy asked, “Charlie Brown, life is like a deck chair on a cruise ship. Passengers open up these canvas deck chairs so they can sit in the sun. Some people place their chairs facing the rear of the ship so they can see where they've been. Other people face their chairs forward - they want to see where they're going. On the cruise ship of life, which way is your deck chair facing?’

Charlie replies, “I've never been able to get one unfolded.”

Do you live life clinging to a negative “Life is hard” motto or mantra?

I have put together some interesting “Live is hard” quotations from the web:
“Life is hard, choices make it harder.”
“Life is hard, so wear a helmet.”
“Life is hard, but that’s no excuse.”
“Most of life is hard, but not all of it.”
“Life is hard but you make it harder.”
“Life is hard, but harder for some more than others.”
“Life is hard, but compared to what?”

Oswald Sanders was right when he said, “The world is run by tired men.”

In 1 Kings 19, the depressed Elijah feared for his life (1 Kings 19:3), fled to the desert (1 Kings 19:4), prayed for instant death (1 Kings 19:4) and retired into a cave (1 Kings 19:9). The determined Elisha, on the other hand, survived and thrived despite asking for a double portion of Elijah’s spirit (2 Kings 2:9) and doubling his scope of ministry in the process. His ministry overlapped the geographical barrier, crossed the dynasty barrier, and broke the race barrier.

The optimistic successor, who used to pour water on the hands of Elijah (2 Kings 3:11), couldn’t be any different from his pessimistic predecessor. While Elijah limited himself to the northern kingdom of Israel, Elisha extended himself to Israel and Judah, to Israel and Aram, to the household of Ahab or the next dynasty of Jehu. In fact, he was fair and frank in all and to all his challenges. In chapter three, he offered help to Ahab’s son Joram, king of Israel – the northern kingdom, and Jehoshaphat, king of Judah – the southern kingdom, even though the good king Jehoshaphat allied himself with Ahab by marriage (2 Chron 18:1). Elisha scoffed at Joram, saying, “If I did not have respect for the presence of Jehoshaphat king of Judah, I would not look at you or even notice you.” (2 Kings 3:14)

True, Elisha scorned Joram in word, but he never abandoned him in deed and in war. The prophet had all the reasons in the world to despise rather than deliver Joram (2 Kings 3:1-3). Although the northern king will threaten to cut off the prophet’s head by the chapter’s end. (2 Kings 6:30-32), but “time and again” he “warned” (v 10) the king of Israel of the Arameans’ location, plans and activities. “Time and again” (v 10) in Hebrew is “not once or twice” in Hebrew; it means multiple, numerous, countless times. Elisha was tireless, passionate and active. “Time and again” is a powerful contrast to Elijah’s exhaustion, fatigue and resignation (1 Kings 19) at battling Ahab’s family. Even near his death, the dying Elisha could only think of helping Jehoash, three kings and another dynasty removed, defeat the Arameans (2 Kings 13:14-20).

Elisha fulfilled his potential and duty as a prophet regardless of Joram’s merit or asking. A prophet’s duty, as outlined in Ezekiel 3 (Ezek 3:17, 18, 18, 19, 20, 21, 21) and Ezekiel 33 (Ezek 33:3, 4, 5, 5, 6, 7, 8, 9) – is to “warn” others – the same word found in verse 10, whether they be righteous (Ezek 3:21) or wicked (Ezek 3:18). Elisha was the quintessential watchmen of Ezekiel 3 and 33. He never hesitated to warn (v 10) the king of the danger.

Further, Elijah’s ministry covered not more than the 22 years of Ahab’s reign (1 Kings 16:29), but Elisha served more than twice as long, beginning from Joram’s 12 years (2 Kings 3:1), the next dynasty’s king Jehu - 28 years, Jehoahaz – 17 years (2 Kings 13:1), and Jehoash – 16 years (2 Kings 13:10) – 50 or more years.

The account of Elijah covers seven chapters (1 Kings 17 to 2 Kings 2) but Elisha’s 17 chapters (1 Kings 19- 13).

Also, Elijah was strictly concerned with Ahab and his house, but Elisha strived to minister to both the Israelites and the Arameans. Not that Elijah did not have a chance to engage the Arameans, but he passed. As you may remember in the case with Elijah, he was instructed by God to anoint Hazael to be king over Syria or Aram (1 Kings 19:15), which he never did. The task was later completed by Elisha instead (2 Kings 8:13). For reasons not explained in the Bible, Elisha restricted himself to the Israelites, while Elisha reached out to the Gentiles, including Namaan. Still, while their gifts, personality and ministry were unique, they both served the Lord and complemented each other.

Better Yourself by Bearing Burdens
13 “Go, find out where he is,” the king ordered, “so I can send men and capture him.” The report came back: “He is in Dothan.” 14 Then he sent horses and chariots and a strong force there. They went by night and surrounded the city. 15 When the servant of the man of God got up and went out early the next morning, an army with horses and chariots had surrounded the city. “Oh, my lord, what shall we do?” the servant asked. 16 “Don't be afraid,” the prophet answered. “Those who are with us are more than those who are with them.” 17 And Elisha prayed, “O Lord, open his eyes so he may see.” Then the Lord opened the servant's eyes, and he looked and saw the hills full of horses and chariots of fire all around Elisha. (2 Kings 6:13-17)

I was surrounded by welcoming and warm people when I first arrived in Dallas in 1987. Even today, an employee’s greeting colleagues and visitors reverberate in my ears: “You all comeback now, you hear?”

Let me test you with a question: What do you say to a person who greets you with a “How are you?” question? There are four types of people revealed in greetings. The clueless type includes a blank look, a cold shoulder or a suspicious stare, which are common among teenagers.

The polite type answers the question with “Fine, thank you” and walks away hurriedly. The third type replies “Fine, thank you” and graciously returns the question: “And you?” or “How are you?”

To be perfect, of course, is to be the person to offer the greeting, but sadly in Hong Kong, only paid employees, from security to supermarket staff people, do that! Too often I open or hold the door for a stranger in Hong Kong who marches right through it without a word of thanks, as if I am the doorkeeper. In fact, even people in church do not greet each other “Hello” “Good morning” or “How are you?” Whatever was considered rude in the past is considered routine in the present. I find that a greeting, a nod or a smile – which is dumb and suspicious in Hong Kong - opens the door to evangelism faster than a tract. I try to making life easier for employees with a greeting when embarking the ferry, riding a mini-bus, or shopping for groceries. I considered it a challenge to ambush supermarket employees near my previous apartment/flat with their standard greeting (歡迎光臨) for customers, drawing chuckles and laughter from them.

The friendly Elisha was night and day from the frosty Elijah in endearing himself to others. The former was a companion, colleague, coworker, confidant and coach without peer. In fact, the sons of the prophets (“company of the prophets” in NIV) appeared prominently 10 times in Elisha’s ministry (2 Kings 2:3, 2:5, 2:7, 2:15, 4:1, 4:38, 4:38, 5:22, 6:1, 9:1), but they never hung out with Elijah. Not much is recorded of Elijah’s relationship with fellow prophets other than anointing Elisha (1 Kings 19:16), an act which was ordered by God rather than offered by Elijah, while Elisha did not stop mingling with and ministering to the school of prophets, who he considered peers, partners and prophets in ministry. Note they were sons of the prophets (plural) and never students of the prophet (Elisha, singular). Elisha effortlessly, naturally and voluntarily interacted with those around, while Elijah did not talk much and have nothing to say to other prophets. It is not hard to imagine why, since Elijah reiterated three times he was “the only one left” (1 Kings 18:22, 19:10, 19:14), the last of the Mohicans if you will.

Elisha is the type of mentor that exudes and inspires confidence, attracts and affirms people, and calms fears and nerves. He is a leader you cannot help but love, follow and trust. The way he carried himself around the sons of the prophets and his servants was very radical in his day. People can talk to him, tell their troubles and trust his actions.

Notice Elisha was handed the speaking parts that Elijah never got:
Prophets: “Do you know that the Lord is going to take your master from you today?”
Elisha: “Yes, I know, but do not speak of it.” (2 Kings 2:3)

Prophets: “Do you know that the Lord is going to take your master from you today?”
Elisha: “Yes, I know, but do not speak of it.” (2 Kings 2:5)

Prophets: “Look, we your servants have fifty able men. Let them go and look for your master.” (2 Kings 2:16)
Elisha: “No, do not send them.”
Elisha: “Send them.”
Elisha: “Didn't I tell you not to go?” (2 Kings 2:18)

Prophets: “Look, our lord, this town is well situated, as you can see, but the water is bad and the land is unproductive.”
Elisha: “Bring me a new bowl, and put salt in it.” (2 Kings 2:19-20)

Elisha: “Put on the large pot and cook some stew for these men."
Prophets: “O man of God, there is death in the pot!”
Elisha: “Get some flour. Serve it to the people to eat.” (2 Kings 4:38-41)

Prophets: “Look, the place where we meet with you is too small for us. Let us go to the Jordan, where each of us can get a pole; and let us build a place there for us to live.”
Elisha: “Go.”
Prophets: “Won't you please come with your servants?”
Elisha: “I will.” (2 Kings 6:1-3)

Prophets: “Oh, my lord, it (axhead) was borrowed!"
Elisha: “Where did it fall?...Lift it out.” (2 Kings 6:5-6)

Whereas Elijah had no conversation with other prophets, he did speak to his servant, but his approach is more instructional and imperatival (1 Kings 18:43-44 - “Go” and “look” toward the sea; “Go back” and “Go” and “tell” Ahab, “Hitch up” your chariot and “go down” before the rain stops you.), unlike Elisha’s inspirational method. In this latest episode, Elisha said to his servant who yelled “Oh, my lord, what shall we do?” (v 15): “Don't be afraid, those who are with us are more than those who are with them” and then prayed for him, “O Lord, open his eyes so he may see.” (vv 16-17)

Better Yourself by Building Bridges
18 As the enemy came down toward him, Elisha prayed to the Lord, “Strike these people with blindness.” So he struck them with blindness, as Elisha had asked. 19 Elisha told them, “This is not the road and this is not the city. Follow me, and I will lead you to the man you are looking for.” And he led them to Samaria. 20 After they entered the city, Elisha said, “Lord, open the eyes of these men so they can see.” Then the Lord opened their eyes and they looked, and there they were, inside Samaria. 21 When the king of Israel saw them, he asked Elisha, “Shall I kill them, my father? Shall I kill them?” 22 “Do not kill them,” he answered. “Would you kill men you have captured with your own sword or bow? Set food and water before them so that they may eat and drink and then go back to their master.” 23 So he prepared a great feast for them, and after they had finished eating and drinking, he sent them away, and they returned to their master. So the bands from Aram stopped raiding Israel's territory. (2 Kings 6:18-23)

A story is told of Peter Miller, a plain Baptist preacher living in Ephrata, Pennsylvania in the days of the Revolutionary War. Near his church lived a man who maligned the pastor to the last degree. The man became involved in treason and was arrested and sentenced to be hanged. The preacher started out on foot and walked the all seventy miles to Philadelphia to plead for the man's life. Washington heard his plea, but he said, “No, your plea for your friend cannot be granted.” “My friend!” said the preacher. “He is the worst enemy I have.” “What!” said Washington, “you have walked nearly seventy miles to save the life of an enemy? That puts the matter in a different light. I will grant the pardon.” (from Illustrations of Bible Truths # 339)

By the way, Elisha never had an enemy in his life. Verse 18’s “enemy came down” is grossly exaggerated. The Hebrew version is “they came down.” He never regarded the Arameans as “enemies.” “They” refers to the “servants” (vv 8, 11, 12) of the king of Aram. In fact, just a chapter ago, he broke barriers by healing their captain or commander (2 Kings 5:1), Naaman, of leprosy. Elisha is always associated with Gentiles in the New Testament. The only occurrence of his name in the New Testament refers to him healing a foreigner (Luke 4:27).

A number of scenarios could have played out after the Arameans were struck with blindness and led to Samaria. When the king of Israel saw them, he asked Elisha, “Shall I kill them, my father? Shall I kill them?” (v 21) The king’s repetition of the question exposes the king’s hidden motives or renders it a rhetorical question.

The history of treating political prisoners of war is not pretty. Light cases of abuse end with prisoners humiliated or harassed. Serious cases of abuse result in prisoners disfigured or dead. Most are injured or imprisoned.

Elisha could have released the Syrians without feeding them. He could have sent them home red-faced and empty-handed. Or he could have sent them with eyes blind and stomach empty. The prophet had demonstrated his wits, displayed his wisdom and defended his watch, but he used the opportunity to teach both the Arameans and Joram. He advised the king to let the prisoners do three things: free them, feed them and fatten them.

Note that “he prepared” (v 23) refers to Joram and not Elisha. I am not sure what the king fed them since this Hebrew word for “feast” (v 23) makes its only appearance in the Bible. The king got the idea, preparing a “great feast” (v 23), feeding them generously, not grudgingly; with big portions, not budget food.

Conclusion: God is not interested to know how things are doing; He is interested to see if you are growing. There is no defeat in serving; there is only the lack of desire and determination. It’s been said, “The world is run by tired men.” Do you hope for God’s work or do you hide from God’s work? Do you rail about not having resources, revival, respect and so on? One person cannot do it all. We are in the work of motivating God’s people, mining their resources, maximizing their gifts, multiplying their effectiveness, and mentoring the young.

When Prophets Lodge in Caves (1 Kings 19:1-18)

2009-08-02T20:09:00.001-07:00

WHEN PROPHETS LODGE IN CAVES (1 KINGS 19:1-18)

Are you delighted with your job or are you depressed by it? Do you like or loathe your job?

Associated Press, with government data from 2004 through 2006, reported 7 percent of full-time United States workers battled depression in 2006. Women were more likely than men to have had a major bout of depression, and younger workers had higher rates of depression than their older colleagues.

Almost 11 percent (the highest group) of personal care workers — which includes child care and helping the elderly and severely disabled with their daily needs — reported depression lasting two weeks or longer. During such episodes there is loss of interest and pleasure, and at least four other symptoms surface, including problems with sleep, eating, energy, concentration and self-image. Workers who prepare and serve food — cooks, bartenders, waiters and waitresses — had the second highest rate of depression among full-time employees at 10.3 percent.

In a tie for third were health care workers and social workers at 9.6 percent.

The lowest rate of depression, 4.3 percent, occurred in the job category that covers engineers, architects and surveyors.

Depression leads to $30 billion to $44 billion in lost productivity annually, said the report from the Substance Abuse and Mental Health Services Administration. Just working full-time would appear to be beneficial in preventing depression. The overall rate of depression for full-time workers, 7 percent, compares with the 12.7 percent rate registered by those who are unemployed. “Report ranks jobs by rates of depression”
http://news.yahoo.com/s/ap/20071014/ap_on_go_ot/depressing_jobs

No job is as stressful as that of a prophet. Before his martyrdom, Stephen charged, “Was there ever a prophet your fathers did not persecute?” (Acts 7:52) No wonder Elijah ran for his life, fled for the desert and lodged in a cave.

Why do godly people sometimes resign their post, regret their duty and retreat into oblivion? What can you do when you feel deserted, discouraged and depressed?

God’s Power is Perfected in Peace
19 Now Ahab told Jezebel everything Elijah had done and how he had killed all the prophets with the sword. 2 So Jezebel sent a messenger to Elijah to say, “May the gods deal with me, be it ever so severely, if by this time tomorrow I do not make your life like that of one of them.” 3 Elijah was afraid and ran for his life. When he came to Beersheba in Judah, he left his servant there, 4 while he himself went a day's journey into the desert. He came to a broom tree, sat down under it and prayed that he might die. “I have had enough, Lord,” he said. “Take my life; I am no better than my ancestors.” 5 Then he lay down under the tree and fell asleep. All at once an angel touched him and said, “Get up and eat.” 6 He looked around, and there by his head was a cake of bread baked over hot coals, and a jar of water. He ate and drank and then lay down again. 7 The angel of the Lord came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.” 8 So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God.

Martin Luther once spent three days in a black depression over something that had gone wrong. On the third day his wife came downstairs dressed in mourning clothes. “Who’s dead?” he asked her. “God,” she replied. Luther rebuked her, saying, “What do you mean, God is dead? God cannot die.” “Well,” she replied, “the way you’ve been acting I was sure He had!”

Jezebel the queen called Elijah’s bluff and the prophet fell for the threat. His world fell apart and turned upside down. If Jezebel truly meant to kill him, she would have ordered the same messenger (v 2) to do it on the spot instead of to warn him about the danger. For readers to understand the scope and the magnitude of Elijah’s fear, he is the first and only prophet in the Bible known to fear the worst, enough to run for his life. Early translators did not know what to do with Elijah’s fear, so instead of translating it as “feared” (as in Septuagint, Syriac) they translated it as “saw” (as in MT) since the two words share the same consonants. G. H. Jones (NCB 1& 2 Kings Vol II, p 329) charges that KJV’s “he saw” version was “an early attempt to avoid the reference to Elijah being afraid of Jezebel and the apparent discrepancy between this Elijah and the Elijah of chapter 18.” Both views ended the same with Elijah running for cover and begging for death. Interestingly, nothing was as fearful as fear itself, because Jezebel was a shadowy, sinister and spiteful figure Elijah never actually met. The prophet met the king several times (1 Kings 17:1, 18:1, 18:16), but never the queen not even on Mount Carmel. In fact, Jezebel avoided Elijah as much as he feared her. She was missing in the battle at Mount Carmel.

Elijah took flight because he forgot that God’s perfect peace (Isa 26:3) is available to those who trust in Him. Further, he did not think God cares or understands. Of course the Lord cared, despite Elijah thinking otherwise. The angel provided him a cake and a jar of water. What is the significance of the cake (v 6)? The cake, in Elijah’s case, appears in a previous episode when a widow from Zarephath (1 Kings 17:9) fed the prophet his favorite food (1 Kings 17:13), per his request a cake. The jar was also familiar to Elijah because the widow at the same time also served him oil from a jar (1 Kings 17:12). Of course, water is far better than oil for a forty days’ non-stop travel (v 8). All the little details reminded the tired, troubled and tested prophet how much God loved and cherished him.

Of course, God understood. What inspires me most is that while Elijah wanted to die right there and then after a day’s journey, God gave him enough to travel for not only for 40 days alone, but 40 days and nights to his target – Mount Horeb, the destination in Elijah’s mind known only to God. In fact, God knew he never really wanted to die because his destination was not the desert, but Mount Horeb (v 8), so he had ways to go. Also, God knew what direction he was heading (v 8, Horeb), how much food he needed (v 7, second time) and how long was the travel (v 8, 40 days and nights).

God’s Power is Perfected in Patience
9 There he went into a cave and spent the night. And the word of the Lord came to him: “What are you doing here, Elijah?” 10 He replied, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.” 11 The Lord said, “Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was an earthquake, but the Lord was not in the earthquake. 12 After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper. 13 When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?” 14 He replied, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.”

What is the “best way to overcome depression”? Here are some web suggestions from various people:
One: “The best way to overcome depression is through a whole foods diet, herbal supplementation, and moderate exercise.”
Another: “The best way is to do mechanical work (run, exercise, clean your home, walk, whatever you can think of).”
The next: “To help others.”
The fourth: “Start realizing that the world is much bigger than what we are worrying about.”
A short one: “To be happy.”
One more: “Be on your own, or with help from loving friends and family.”

How can one solve a crisis and stabilize a matter as deep as Elijah’s? Actually, the best way is to locate the source. The Chinese say, “解鈴還須繫鈴人” (Whoever tied the bell is the one who can untie the bell” and “心病還需心藥” (The best cure for the ailing heart is medicine for one’s emotion.

In old China a Chinese monk once questioned his hearers, “Who can untie a bell that is tied to a tiger’s neck?” No one could answer it. A bypassing young monk was given the riddle, but he replied famously, “Of course, the person who tied the bell to the tiger’s neck can untie it.”

To solve a crisis, one has to examine its cause or locate its source.

So what actually was Elijah’s problem? Not only did he believe he had no strength, he did not think God can save him. He did not believe God was in charge or in control of the world, so “spending a night” (v 9) in a cave was his solution to the crisis. “Spent the night” has been translated by KJV elsewhere as “lodge” 34 times in KJV, negatively as “murmur” 17 times (Israel’s murmur in the wilderness), and “tarry” nine times in KJV. A minority view, but Strong’s even suggested it implies “to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain).” The fact is the text did not mention of how long he was to stay – definitely not for a “night,” which is not in the Hebrew text.

Elijah had passion but lacked patience. “Very jealous” (v 10) is “jealous, jealous” in Hebrew – repetition of the word “jealous,” and Elijah is the only person in the Bible who uses this phrase. If you notice, Elijah did not state the real reason why he was there. He was not there because of what the Israelites did, but what Jezebel said. The prophet was not there because the Israelites rejected God’s covenant and broke down the altars. He was not there because they have put God’s prophets to death with the sword. Not because they were trying to kill Elijah too. Why was he there? He was there because he feared – interestingly there is no direct object to his fear (v 3) – readers do not know who or what he feared. The prophet who, barely two chapters ago, told the widow from Zarephath not to fear for her sustenance and survival (1 Ki 17:13), did not follow his own advice and caved in to fear.

There is no precedent for a “great and powerful wind” (v 11) in the Bible. The closest was a “great wind.” In Job’s case, a mighty or “great” wind struck a house and killed his children (Job 1:19), and in Jonah’s time a great wind threatened to break up Jonah’s ship (Jonah 1:4), but none was comparable to the “great and powerful wind” in this instance. The earthquake, also, is fascinating because the word occurs for the first time in the Bible (1 Kings 19:11). Fire (1 Kings 18:23, 23, 24, 25, 38) reminded Elijah of “fire from the Lord” (v 38) in his victory over Jezebel’s prophets a chapter ago.

God, however, reminded Elijah that His power was not present in powerful elements such as wind, earthquake and fire alone, but also in a “still, small voice” or “gentle whisper” in NIV. Elijah was reminded to be patient because God is present in mighty as well as meek things, both in majestic and modest elements, in meaningful and mild days, in important and the insignificant matters, in the upside and downside of life, in the high and ho-hum moments. Power does not always punish, pulverize or provoke. The reason Elijah ran was he ran out of patience with everything, including God. He had no control as long as he was not calm and clear about his role. The nature of a prophet’s work is to declare God’s word, not necessarily deliver God’s people. He is merely a spokesman and not the solution, a seer and not the savior. His role is to rebuke and reproach and not to relate or rescue. He had to expect rejection and not reception. Speaking for God is not necessarily welcoming but it’s certainly worthwhile.

God’s Power is Perfected in Partnership
15 The Lord said to him, “Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram. 16 Also, anoint Jehu son of Nimshi king over Israel, and anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet. 17 Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu. 18 Yet I reserve seven thousand in Israel — all whose knees have not bowed down to Baal and all whose mouths have not kissed him.”

About 10 months after arriving in Hong Kong we decided to move out of Ching Lai Court (清麗苑) by Mei Foo station when our lease is over. Although quiet, it is a retirees’ haven. During the long hot summer months I get a strong reminder on the reality of retirement. To find a cool spot and to save electricity on air-conditioning, the elderly men, dressed in their singlet and short, spent their late afternoons sitting on a bench, sometimes on the chair they brought, with one of their legs propped on the bench, usually the left one, and a fan in their right hand to do the balancing act.

Retirement means plenty of time to do nothing.

A youth asked a sad and lonely man this question: “What is life’s heaviest burden?” He answered, “To have nothing to carry.”

Elijah’s greatest enemy was not Jezebel but himself. He fell into the trap of thinking “I am nobody, I have nobody and I need nobody” or “I have no power, God has no power, and others have no power.” Of course, loneliness did not help. He was the quintessential Lone Ranger, Lonesome Cowboy, the friendless male. So far in his ministry, Elijah had nobody as his partner, peer or pal. In fact the company of prophets finds it easier to talk to the Elisha than to the reclusive Elijah (2 Kings 2:3, 2:5). God, however, intended for Elijah to be the channel but not the champion, the herald but not the hero, the messenger and not the miracle.

Elijah’s mindset was exemplified by his three statements:
“I am no better than my ancestors” (v 4)
“I have been very zealous for the Lord God Almighty” (v 10)
“I am the only one left” (v 10)

The third claim (v 10) stands out most because he said it three times, not twice (vv 10, 14), which he did a chapter ago (1 Kings 18:22) when he faced 400 prophets of Baal. At least four translations (ESV, KJV, RSV, ASV) preferred the literal version for verse 10, which is “I, even I only” for “I am the only one left.” The Hebrew text is even more blatant: “I am left, I, alone.” Previously he used the pronoun “I” twice in his address to the people (1 Kings 18:22), this time in Chapter 19, he added “alone” (vv 10, 14).

Just when Elijah thought all was helpless, God reminded him to correct his attitude, change his perspective, and cancel his holiday. In every time and place God has placed faithful witnesses – people who are unbowed, unblinking and unbending, people such as Elisha.

The truth is Elijah only thought he was alone, but he was never alone, because before his battle on Mount Carmel with false prophets a devout believer in the Lord in charge of Ahab’s palace by the name of Obadiah (1 Kings 18:13) revealed to him he had hid a hundred of the Lord's prophets and supplied them with food and water. In fact, Elijah had to change his thinking before it got worse. While he was afraid, he was never alone. Though outnumbered before, he was never outfought previously. Elijah’s return to ministry, ironically, will acquaint him with the martyr Naboth, who refused to bow to Ahab (1 Kings 21:3), making the prophet think twice in the future before asserting himself as more faithful than others.

God would use Jehu to end Ahab’s dynasty and the worship of Baal in Israel (2 Kings 10:28). Hazael oppressed Israel so much (2 Ki 9:15) that they have no time for idols. The word "idol" and "altars" did not show up again in Israel except for its being smashed (2 Kings 11:18) even though “high places” and groves” still exist. Ironically the attraction to altars (1 Kings 16:10) and high places (2 Kings 21:3) assumed in the south. Beginning in the next chapter, Elijah would share the spotlight with three other prophets, including Elisha. More shocking is the discovery in the next book is that Elijah did not anoint Hazael and Jehu, which was left to Elijah to do (2 Kings 8:13). Scholars even questioned whether Elijah’s symbolic action upon Elisha (v 19) was really meant as an ordination. The point is that the will of God will be done no matter what Elijah had left undone.

Conclusion: There is no running away for God’s servants from God’s will and work. Do you face your enemies or do you flee or fear them? Are you doing your part to contain, counter and confront evil? Do you choosing the easy way out - dying in the desert and or lodging in a cave? Remember, God is not powerless, others are not powerless you are not powerless either.

For a Few Good Men (Gen 18:1-8, 16-33)

2009-08-02T20:08:00.006-07:00

FOR A FEW GOOD MEN (GENESIS 18:1-8, 16-33)

I borrowed a fascinating book from my seminary library after I heard the speaker at our school chapel. In the Chinese book by the odd title “I Love Curry Village” (我愛咖喱鄉). Hong Kong missionary Yim reveals that after ten years of mission work in India he could only manage to convert one person – a Sikh, yet the hard work would not daunt or damper the zeal and fire in God’s people.

Yim recalls one year attending a typical camp to prepare incoming missionaries for the field and evaluating the quality of the new recruits.

12 were in training that year. Their ages differ. Among them was a couple in their 60s who joined after their retirement. There were quite a few young couples with children in tow. Also in attendance were some singles. All of them had something in common, which is enjoying to choose a challenging mission field for ministry. Five chose Mongolia, four were headed to East Europe, six went to a Communist country, two to Pakistan. Yim was happiest when he discovered that three decided on India. Some were undecided. (嚴鳳山，「我愛咖喱鄉」，105頁)

Chapter 18 introduces the Lord’s personal visitation of Abraham. Previously the Lord appeared to Abraham and spoke to him on at least five occasions (Gen 12:1, 12:7, 13:14, 15:4, 17:1). Words were spoken and communication was made but readers were not told how? The most popular references were made to “the Lord/He said to him” (Gen 12:1, 13:14, 15:4, 15:7, 15:9, 15:13), twice the text says “the Lord appeared to Abram” (Gen 12:7, 17:1) and once it was in a vision (Gen 15:1). In chapter 12 it was a one-way disclosure by God but by chapter 15 they had a two-way discussion. In this chapter the Lord made a personal visitation to Abraham to see if Abraham was ready to be the father of many nations.

How would you respond knowing your neighbor is doomed? How do you respond to a world that is lost and dying? How do you respond to ungodly, unashamed and unrepentant sinners?

Be Hospitable in Service
1 The Lord appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. 2 Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground. 3 He said, "If I have found favor in your eyes, my lord, do not pass your servant by. 4 Let a little water be brought, and then you may all wash your feet and rest under this tree. 5 Let me get you something to eat, so you can be refreshed and then go on your way — now that you have come to your servant." "Very well," they answered, "do as you say." 6 So Abraham hurried into the tent to Sarah. "Quick," he said, "get three seahs of fine flour and knead it and bake some bread." 7 Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. 8 He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree. (Gen 18:1-8)

A student in the second month of nursing school was given a pop quiz by the school professor. The conscientious student had breezed through the questions until the last one, which read: ‘What is the first name of the woman who cleans the school?”

“Surely this was some kind of joke. How would I know her name?” remarked the student who had seen the tall, dark-haired cleaning woman in her 50s several times. So she handed in the paper, leaving the last question blank. Before class ended, one student asked if the last question would count toward the quiz grade. Absolutely, said the professor. “In your careers you will meet many people. All are significant. They deserve your attention and care, even if all you do is smile and say hello”. The student learnt the janitor’s name - Dorothy and had never forgotten that lesson.

Abraham’s hospitality to God will later be contrasted with Sodom’s hostility to God. It was a hot day (v 1), far worse than the normal burning, blazing and baking desert day. Abraham jumped into action the moment he saw the strangers, especially when he could guess their identity. He did not wait to be asked, bowing low to the ground, bringing the three men water (v 2) to wash their feet and then providing them shelter (v 4). The patriarch then called himself “your servant” twice (vv 3, 5) and selected the finest flour (v 6) and choicest calf for a feast (v 7). He did not sit with them but stood in respect (v 8) while they ate. By the way this is the first instance of “bowing” (v 2) in the Bible.

Abraham’s actions were amusing and amazing even to God. He did his share of running that day, He not only “hurried” (v 2) to act; he “ran” to act in Hebrew, also according to the KJV, RSV and NASB translation. He not only “ran/hurried” from the entrance of his tent to meet them (v 2), he also ran (v 7) to select a choice, tender calf for the meal – the two “hurried/ran” words are the same in Hebrew. Three other words describe his determination to serve the Lord , which are “hurried” and “quick” in verse 6, and “hurried” again in verse 7 –meaning “sped, quicken” - the three words are the same in Hebrew, occurring 13 times in Genesis, the most of all Old Testament books. So there are two comparable words occurring five times, expressing Abraham’s passionate desire to serve the Lord, to make an impression (Gen 18:3).

The complication in translating is there should be a “I pray” after “if” and “not” in verse 3, and another one after “let me bring” – the first verb - in verse 4. Abraham’s thoughtfulness is hard to rival with. His choice of oxen is a calf (v 7) – remarkably this kind of preferred offering was later stipulated in Leviticus (Lev 1:5, 4:3, 4:14, 9:2, 16:3, 23:18); his pick of a calf is tender; his marinade is curds (v 8), translated as cream in Job (Job 20:17, 29:6) and butter in Proverbs (Prov 30:33) – take your dressing. To make meat digestible, milk was provided. Altogether Abraham used six imperatives that day: “Wash” and “rest” in verse 4, “refresh” in verse 5, “quick” and “knead and bake” in verse 6.

Be Heightened in Sensibility
16 When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. 17 Then the Lord said, “Shall I hide from Abraham what I am about to do? 18 Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him. 19 For I have chosen him, so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just, so that the Lord will bring about for Abraham what he has promised him.” 20 Then the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so grievous 21 that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know.” 22 The men turned away and went toward Sodom, but Abraham remained standing before the Lord. 23 Then Abraham approached him and said: “Will you sweep away the righteous with the wicked? (Gen 18:16-23)

When a man whose marriage was in trouble sought his advice, the Master said, “You must learn to listen to your wife.” The man took his advice to heart and returned after a month to say that he had learned to listen to every word his wife was saying. Said the Master with a smile, “Now go home and listen to every word she isn’t saying.” Anthony de Mello

What was more remarkable to Abraham’s hospitable service was his heightened sensibility toward God. Upon biding farewell to his tent guests after meal and some rest, Abraham made the initiative to walk along with them (v 16) to see the three men on the way, as a good host should. Yet Abraham also walked with them for a reason, to see where they were heading and to check out a hunch. Previously, he seemed to notice the men looking down toward Sodom (v 16); presently they made a sudden U-turn (v 22) to the direction of Sodom (v 22). Even though the verbs “looked down” (v 18) and “turned away” (v 22) occur for the first time in the Bible, but the actions did not escape Abraham’s eye or attention. True enough, his worst fears were realized. It was too late to warn his nephew Lot who was living in Sodom.

The Hebrew expression “stood before” the Lord (vv 22, 27), or “standing” in NIV, applies only to three specified individuals in the Bible, including Moses and Samuel in Jeremiah 15:1, but with a difference. Abraham did not just stand before the Lord; he “remained” standing before the Lord – “more” and “again” in Hebrew. The word describes Abraham’s intercession, his intensity and his insistence of not letting God go so soon and not letting Lot perish like that.

Also, the word “approach” (v 23) makes its debut in the Bible. Approach is to draw near. How near? Near enough to show his serious side, to talk face to face, to get full attention. Readers are not told if the three men were talking to themselves or to Abraham in verse 20 since there is no direct object. Two experts in Genesis - Alan Ross (Creation and Blessing) and Gordon Wenham (Word Biblical Commentary) - say it is a soliloquy, a self-address, so Abraham most likely did not hear it, but nevertheless Abraham made the move to clarify.

Be Heartfelt in Supplication
24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it? 25 Far be it from you to do such a thing — to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?” 26 The Lord said, “If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake.” 27 Then Abraham spoke up again: “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes, 28 what if the number of the righteous is five less than fifty? Will you destroy the whole city because of five people?” “If I find forty-five there,” he said, “I will not destroy it.” 29 Once again he spoke to him, “What if only forty are found there?” He said, “For the sake of forty, I will not do it.” 30 Then he said, “May the Lord not be angry, but let me speak. What if only thirty can be found there?” He answered, “I will not do it if I find thirty there.” 31 Abraham said, “Now that I have been so bold as to speak to the Lord, what if only twenty can be found there?” He said, “For the sake of twenty, I will not destroy it.” 32 Then he said, "May the Lord not be angry, but let me speak just once more. What if only ten can be found there?"He answered, "For the sake of ten, I will not destroy it." 33 When the Lord had finished speaking with Abraham, he left, and Abraham returned home. (Gen 18:24-33)

What do you do when a crisis is at hand?

During a recent ecumenical gathering, a secretary rushed in shouting, “The building is on fire!”
The Methodists gathered in the corner and prayed.
The Baptists cried, “Where is the water?”
The Quakers quietly praised God for the blessings that the fire brings.
The Lutherans posted a notice on the door declaring the fire evil.
The Roman Catholics passed the plate to cover the damage.
The Jews posted symbols on the doors hoping the fire would pass.
The fundamentalist proclaimed, “It’s the vengeance of God!”
The Episcopalians formed a procession and marched out.
The Christian Scientists concluded that there was no fire.
The Presbyterians appointed a chairperson who was to appoint a committee to look into the matter and submit a written report.
The secretary grabbed the fire extinguisher and put the fire out.

Abraham’s determination to save Sodom and Gomorrah is admirable. He dared to provoke the wrath of God (vv 27, 30, 31) by questioning, reasoning and arguing back and forth six times with the Lord (vv 24, 28, 29, 30, 31, 32), asking for increasing discounts from the modest 10-12% range (from 50 to 45, from 45 to 40), to another 25% discount (from 40 to 30), then a further one-third discount (from 30 to 20), and finally twice asking for a further 50% (20 to 10, 10 to 5). Altogether he had asked for a whopping 80%, till it was too embarrassing and too awkward to ask anymore. Yet the Lord did not regard Abraham as arrogant, angry or antisocial. To the Lord, Abraham’s request was respectful, not rude; rational, not ridiculous; radical but not reckless.

In fact, God would have been disappointed if Abraham did not ask. In asking, he knew more about God’s nature and His will. The Lord openly invited Abraham to discover and appreciate the truth of His divine mercy. God would not sweep the righteous with the wicked, not with less than ten left standing, even five. In the end, He did sweep the city, but not the righteous. Four were spared – Lot, his wife and two daughters (Gen 19:16). In truth, only one was righteous – Lot, even though he was unwise. God was more merciful and reasonable than Abraham thought; He extended His mercy to the family that has one righteous member in it. Jeremiah 5:1 says, “Go up and down the streets of Jerusalem, look around and consider, search through her squares. If you can find but one person who deals honestly and seeks the truth, I will forgive this city.”

While Abraham went back and forth with God on numbers, he did not repeat his “Judge of the earth” (v 25) remark again. His remark makes complete sense since God had promised him to be the father of many nations (Gen 17:4) and that all nations on earth will be blessed through him (v 18). Abraham intervened for God’s cooperation. As the father of many nations he appeals for humanity as a whole, not wanting to see a soul lost.

Not a Moment Too Soon (Mark 9:15-29)

2009-08-02T20:08:00.005-07:00

NOT A MOMENT TOO SOON (MARK 9:15-29)

There was a devout Christian mother who was always teaching her daughter lessons of faith and trust, especially telling her that she need never be afraid at any time because God was always near. One summer evening she tucked her little girl in bed after her prayers, put out the light, and went downstairs. Then an electrical storm came rolling out of the west with vivid flashes of lightning and a reverberating roar of thunder. Suddenly there was a simultaneous blinding flash and a deafening crash, and when the echoes died away, the mother heard the little girl calling desperately, “Mama! Mama! Come and get me.”

The mother found her trembling, little girl in tears. After she had soothed her somewhat, she thought it might be an opportune time to teach a spiritual lesson, and said, “My little girl, has Mother not taught you many times that you need never be afraid, that God is always near, and nothing can harm you?” The little one put her arms around her mother's neck and said, “Yes, Mama. I know that God is always near, but when the lightning and the thunder are so awful, I want someone near me that's got skin on him.” (from Illustrations of Bible Truths # 231)

Mark 9 tells the story of a father of a demon-possessd man whose dream for his son’s healing almost grounded to a halt but for his awakening to faith. No one but Jesus could help him. Jesus rebuked the evil spirit and commanded the spirit to come out of the boy. How was his faith awakened? What stirs and not sinks a person’s faith? How does faith surface and shine against the greatest odds and obstacles?

Dare to Invite Yourself in Hope
15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. 16 “What are you arguing with them about?” he asked. 17 A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.” (Mark 9:15-18)

Sophie Tucker the dog must have nine lives. The grey and black cattle dog fell from a yacht on a rough trip in poor weather. After searching for an hour off the Queensland coastal town of Mackay, the owners regrettably and reluctantly expected the worst, but the dog had a mind of its own.

The determined pet swam six miles of shark-infested waters and landed on an island, where she survived for more than four months on wild goats for food. Before too long, a handful of people living on the island reported seeing a dog running around. When the bodies of several young goats were found, locals contacted wildlife rangers and word of a dog on the island reached the ears of Miss Griffith and her family.

When the owner heard that a dog had been caught in an island, they went to have a look. They waited at the marina as the rangers’ boat came in - and there in the cage was a grey and black dog. Miss Griffiths said, “We called her name and she went crazy - whimpering and banging on the cage, so they let her out and she ran over to us and almost knocked us over with excitement. She was a house dog and look what she's done, she has swum over five nautical miles, she has managed to live off the land all on her own. We wish she could talk, we truly do.”
“The castaway dog who swam SIX miles through shark-infested waters, then survived FOUR months on a desert island,” 07th April 2009
http://www.dailymail.co.uk/news/worldnews/article-1167967/The-castaway-dog-swam-SIX-miles-shark-infested-waters-survived-FOUR-months-desert-island.html

The man, first of all, is an uninvited guest who refused to take no or failure for an answer, so he barged in unsolicited and made himself heard. Verse 15 reveals that the multitude is “all the people” - “a great crowd” in Greek, not just any crowd or an average crowd. The only other time a great crowd of this size shows up in Mark is in Mark 4:1-2, where a great crowd forced him to teach the great crowd from a boat. The parallel account in Luke 9:37, too, says the exact thing in Greek, translated as “a large crowd” in English.

The drama heightened and the stakes increased with the debut of the words “overwhelmed” and “ran” (v 15), occurring for the first time in the book. The word “overwhelmed” is exclusive to the book of Mark and no other; it is used three more times in the book to describe Jesus’ “deep distress” in the garden of Gethsemane (Mark 14:33) and the women’s “alarm” at the tomb on resurrection day (Mark 16:5, 16:6). It is almost impossible to speak over a large crowd so highly strung. The word “run” occurs two more times only in the Bible, once describing Philip running up to the chariot of the Ethiopian eunuch (Acts 8:30).The chance of getting an audience and making an impression with the Lord among the excitable, emotional and edgy crowd was downright bleak and impossible. Numbers (large crowd), emotions (overwhelmed) and activities (running) were in convergence that day.

The man’s cause was not helped by a breakout of theological proportions, with the scribes or teachers of the law and the disciples engaging in a full-blown argument that also occupied Jesus’ attention. “Argue” is also translated as “question” (Mark 8:11, Luke 22:23) and “debate” (Mark 12:28, Acts 9:29) in the Bible. This word is used in the context of an intense and a passionate dispute, not a minor or lightweight skirmish, including the Pharisees “questioning” Jesus (Mark 8:11), a scribe “debating” Jesus (Mark 12:28). Jews of Cyrene and Alexandria “arguing” with Stephen (Acts 6:9) and Saul debating with the Grecian Jews (Acts 9:29). Since the word shows up three times in the chapter (vv 10, 14, 16), the man’s chance of getting heard was slim and slipping. He was caught between a great crowd (v 15), the scribes (v 14) and the disciples (v 14), yet the man managed to make his way through, make his presence felt and make his case matter.

Praise the Lord, He is occupied with the crowd but never distracted by the crowd. He is aware of our needs, our cries, and our presence.

Dare to Ignore Others with Honor
19 “O unbelieving generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy to me.” 20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. 21 Jesus asked the boy's father, “How long has he been like this?” “From childhood,” he answered. (Mark 9:19-21)

It was high noon in midtown Manhattan. The streets were buzzing with activity—crowds of people scurrying to lunch, car horns honking, brakes screeching, a siren wailing. Two men were making their way through the throng of noon-time lunch-goers. One was a native New Yorker, the other a Kansas farmer on his first visit to see his city cousin.

Suddenly, the farmer stopped and said to the city dweller, “Hold on! I hear a cricket!” His cousin replied, “Are you kidding? Even if there was a cricket around here, which isn’t likely, you would never be able to hear it over all this noise.”

The farmer remained quiet for a few moments, then walked several paces to the corner where a shrub was struggling to grow in a large cement planter. He turned over several leaves and found the cricket. The city dweller was flabbergasted. “What great ears you have,” he said.

“Not at all,” the farmer replied. “Your ears are as good as mine. It’s a matter of what you’ve been conditioned to listen for. Here, I’ll show you.” Whereupon, he pulled a handful of coins from his pocket and let them clink to the sidewalk. As if on signal, every head on the block turned. “You see,” said the farmer, “you hear what you are tuned in to listen for.”

Next, the father did the impossible by ignoring the disciples’ failure and pressed on for an audience with Jesus when the disciples were stuck. When the supply was failing and the suppliers were wanting, what did he do? He went to the source. The students failed, but not the Schoolmaster. The pupils failed, but not the Principal. The learners failed, but not their Leader. He was not insulted, indignant or irritated; Jesus question was directed at the disciples (v 16) but the man answered. He did not wait for his turn; he grabbed the opportunity and ran with it.

Note that the disciples did not notify Jesus; the father had to do it himself. They did not review or revisit his case but kept their ineffectiveness and incompetence a quiet matter. No reason was given in the text why they did not disclose the matter to Jesus, but the reason given in the text was why they failed - the absence of prayer (v 29).

Maybe the disciples thought Jesus could care less or was not bothered. Maybe they were distracted by the lively debate with the scribes. Maybe they were more interested in pointers from Jesus to set the scribes straight and prove them wrong. The point is they had no time for the man and had given up on him, but they were not without resource, which the father knew. The father had two choices – to scram or to stay; he chose the other. He did not wait for the crowd to thin out or for the debate to die down.

What the father did definitely caught everyone’s attention, because the account is recorded in all the gosels – Matthew (Matt 17:14-20), Mark and Luke.

Dare to Implore God in Haste
22 “It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.” 23 “'If you can'?” said Jesus. “Everything is possible for him who believes.” 24 Immediately the boy's father exclaimed, “I do believe; help me overcome my unbelief!” 25 When Jesus saw that a crowd was running to the scene, he rebuked the evil spirit. “You deaf and mute spirit,” he said, “I command you, come out of him and never enter him again.” 26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, “He's dead.” 27 But Jesus took him by the hand and lifted him to his feet, and he stood up. 28 After Jesus had gone indoors, his disciples asked him privately, “Why couldn't we drive it out?” 29 He replied, “This kind can come out only by prayer.” (Mark 9:22-29)

Three pious Jews wanted to spend the high holy days with a famous rabbi. Without food or money or horse, one of them disguised as a rabbi to obtain food at the next village from rapturous villagers who greeted them with excited cries of joy. When the meal was done, however, the innkeeper approached the “rabbi” and pleaded with him pray for his dying son.

The two men motioned to the shocked counterfeit rabbi for him to continue with his act. In the morning, the grateful innkeeper loaned horses to the men who were eager to leave. After the blissful holy days under the famous rabbi were over, the three companions had to return to the same village to return the borrowed carriage and horses.

Terrified, the mock rabbi resumed his disguise. Approaching the village, he saw the innkeeper running toward them, waving his arms furiously. To the pretender’s surprise, the innkeeper embraced him with joy, exclaiming, “Thank you, rebbe. Only one hour after you left our village, my son arose from his bed well and strong.”

The two companions looked with astonishment at their phony “rabbi” companion. When they were alone, they questioned him. “What did you do at that boy’s death bed?” He replied, “I prayed, ‘Master of the universe, please; this father and son should not be punished just because they think I’m a rabbi. What am I? I am nothing! A pretender! If this child dies, his father will think a rabbi can do nothing. So, Master of the universe, not because of me, but because of this father and his faith, can it hurt that his son would be healed?’”

As you might know, Mark used the word “immediately” 43 times in his gospel, in contrast to the most occurrences of the word elsewhere in the gospels – five times in Matthew, twice in Luke, three times each in John. In fact the occurrences in Mark (43 times) are more than three times the sum of the rest of New Testament occurrences altogether – 43 times in Mark and 13 times elsewhere. The prompt action of the father in the unfavorable setting and surroundings is the best evidence and exhibition of his faith. Note how he had to exercise and extend his faith. First, “as soon as” or “immediately” (Mark 9:15) when the people saw Jesus they were overwhelmed with wonder and ran to meet him. If that not was not enough, the evil spirit “immediately” threw the boy into a convulsion upon seeing Jesus (Mark 9:20), but to the father’s credit, he responded to Jesus “immediately” (Mark 9:24). The difference between the demon’s action was out of fear and the large crowd’s action for fun, but the father’s immediate action was in faith. The first was alarm before Jesus, the second was attracted to Jesus and the third was assurance in Jesus.

In the corresponding account in Luke, the father pleaded not just once, but twice (Luke 9:38, 40), the only person twice associated with the word “plead” in Jesus’ ministry. In Mark’s account here, the father cried for “help” not once, but twice, too (Mark 9:22, 9:24). This “help” plea occurs merely three times in the gospels, the other time uttered by the Canaanite woman Jesus credited with great faith (Matt 15:25). In fact, the word”help” ties and compares the man to the great faith of the Canaanite woman. How is the father’s faith similar to the Canannite woman’s great faith? There are at least five similarities besides the starting point of pleading for “help”: (1) both have children (v 17 – father, Matt 15:22 – Canaanite woman), (2) they acted “immediately”( v 24, Mark 7:25), (3) they asked for “mercy” (Matt 17:15, Matt 15:22).

NIV’s interpretation of verse 23’s “'If you can’?” – with a question mark - is very weak. NASB and RSV translates it as “If you can!” with an exclamation mark and KJV “If thou canst believe,” with a comma. The first translation as a question poses a challenge to Jesus, the second one portrays Jesus’ challenge to the father. The father humbly took the unbelief upon himself (Note: the words are not from Jesus), even though I am sure Jesus meant the disciples’ unbelief. The “unbelief” of verse 19 shares the same root word with “unbelieving” in verse 24, but Jesus was addressing the disciples because the two “you” in verse 19 is plural.

Jesus saw the potential and not the poverty of the father. How? Well, he never speaks to one without faith. Jesus always converse with all the biblical characters that had faith in Him (Matt 8:10, 9:2, 9:29, 15:28, Mark 10:52, Luke 7:9, 7:50).

Conclusion: Are you easily disappointed, discouraged and defeated? It’s been said, “Suffering is a comma, never a period.” An exclamation or a question mark. Is your faith distracted by the circumstances, the complications and the commotions around you? Is your faith awakened by Chrsit, assured and abiding in Christ?

No Pain, No Gain (Rev 2:8-11)

2009-08-02T20:08:00.003-07:00

NO PAIN, NO GAIN (REVELATION 2:8-11)

A farmer said to God, “For 50 years I have not stopped praying…” The Lord replied, “5o years you have been praying, what did you actually pray for?” The farmer said, “I always pray that the winds and rains be smooth, pray that there would be no rain or wind this year, no snow, no earthquake, no drought, no hail, no pests, but no matter how I pray, nothing turns out according to my requests.”

The Lord replied, “I created the earth, the winds and the rains, the droughts, the pests and the birds. What I created is not to man’s wish.” The farmer knelt and kissed the feet of God, “Almighty Lord. Can You grant my wish concerning next year? Just for one year, no wind no rain, no hot sun and disaster. Other people’s land I don’t care. Can you give me just one year?” The Lord replied, “OK, just as you wish for next year.”

The next year, the fields of the man in fact produced lots of stalks due to the absence of any strong wind and rain, hot sun and disaster. The grain doubled its usual; the farmer was beside himself. By harvest time, an unusual thing happened. The stalks did not produce even a grain. The farmer sought God and asked, “Merciful God, how can this be, are you mistaken in this matter?” God said, “I did not make nay mistake. Once a plant avoid all the tests, the grains are powerless. To a grain, persistent struggling is unavoidable. Wind and rain are necessary, hot sun is necessary, pests are necessary, they awaken the inner spirit of the grain. A man’s spirit and a grain’s spirit are alike; without tests, man is but a husk.” ( 歷練與考驗, 林清玄)

Notable in the passage is the fact that there is no rebuke whatever for the faithful, suffering Christians of Smyrna. This is in striking contrast with Christ's evaluations of five of the other six churches, which He rebuked. Smyrna's sufferings, though extremely difficult, had helped keep them pure in faith and persistent in life. The irony of the Smyrna church’s poverty is that it was a large and wealthy city, a seaport 35 miles north of Ephesus. Smyrna is still a large seaport with a present population of about 200,000.

Be Trustworthy in Character
8 “To the angel of the church in Smyrna write: These are the words of him who is the First and the Last, who died and came to life again. 9 I know your afflictions and your poverty — yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. (Rev 2:8-9)

Carly Fiorina, otherwise known as the first woman CEO and former CEO of Hewlett-Packard, was once asked who her favorite composer was. Without hesitation she replied, “Beethoven,” remembering her preference for Beethoven’s music whenever she was troubled.

The follow-up question was “Why not Mozart?” Fiorina wrote in her book “Tough Choices”: “I had to think. It was a good question. Mozart's music was angelic and otherworldly in its beauty. I could imagine divine inspiration, but I couldn't hear human struggle. I could hear angst and fear in Beethoven. His music was sublime, and ultimately triumphant in its suffering and humanity.” (Carly Fiorina, Tough Choices, 5-6)

A church without suffering is a church without substance and strength. The church in Smyrna faced three tests of character: afflictions, poverty and slander.

First of all, let me clarify that, grammatically, “afflictions” (v 9) is actually singular in Greek, not plural. Traditionally, KJV, RSV and NASB translate it as “tribulation.” I am not playing down Smyrna’s suffering but God promised them the strength to overcome their present affliction/tribulation, but not the oncoming “great tribulation” (Rev 7:14), which nobody can withstand, so God will spare us of that in the future. Tribulation (singular) is bearable, but the great tribulation is unbearable, more than anyone can handle. The great tribulation, which is recorded four times in the Bible, is mentioned twice in Revelation (Rev 2:22, 7:14), once in Jesus’ prophesy and once in Acts. Jesus foretold its fury: “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.” (Matt 24:21). The closest thing to the great tribulation is recorded in Acts, when great affliction came in the form of a famine throughout all Egypt and Canaan (Acts 7:11) – not merely a recession – which is finance-related, but a famine that is food-related.

Also, while affliction is trying, this singular noun form in verse 9 is nothing like the plural noun describing Christ’s “afflictions” for us (Col 1:24), Joseph’s “troubles” in Egypt (Acts 7:10), and Paul’s “hardships” (Acts 20:23) – all plural usage of the same singular Greek noun “tribulation.” God, in His wisdom, has given us strength to suffer and but also to survive and surpass some form of opposition, obstruction and offense.

Poverty (noun) is not a dead end or a lost cause, but a turnaround, an about face and a reversal of fortune in the Bible. It is an opportunity in giving, generosity and growth, not an occasion of gloom, grief or grumbling. This Greek noun “poverty” occurs merely three times in the Bible, all ending in contradiction, challenge and cross-examination. In the first instance, the church in Corinth gave offerings and provided relief when they themselves were in extreme poverty (2 Cor 8:2), not merely poverty. Another verse reveals that though Christ became poor for our sake, so that we through His poverty might become rich (2 Cor 8:9). Poverty is not a shame, a sentence or a sin. Out of poverty, people rise to the occasion, reach out to others and realize their full potential.

Unlike the other six churches in Revelation, the church in Smyrna alone underwent slander, or the more popular “blasphemy” (blasphemia) in Greek, translated once as “malicious talk” (1 Tim 6:4). I have no answer for this! The only consolation is that, unlike Christ, we are merely charged with slander or blasphemy – singular and not plural. Christ was charged with speaking blasphemies – plural (Mark 2:7, Luke 5:21). Revelation, where the Greek word for blasphemy is most found, records that blasphemy is the beast’s name (Rev 13:1), and he opens his mouth saying great things and blasphemies against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven (Rev 13:5-6).

Be Triumphant with Courage
10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. (Rev 2:10a)

Artist Auguste Renoir suffered so from rheumatism that just holding a brush in his hand was enough to make him wince.

“Why do you keep painting?” a friend once asked.

“The pain passes,” replied Renoir, “but the beauty remains.” (Bits and Pieces)

“Do not” in verse 10 is not the regular “not” that occurs 18 times in Revelation, but the irregular, emphatic “never” that occurs the first time and only one other time in the book, which is “I am coming soon. Hold on to what you have, so that ‘no one’ will take your crown.” (Rev 3:11) Even the first “do not” admonition in the book, Revelation 1:17’s “do not be afraid,” uses the regular “not” and not this prohibition. This is the only “fear not” equation in the Bible using the emphatic “never” and not the regular “do not.” The advice on fear is The only rightful fear should be offered to God (Rev 14:7), not Satan or things (Rev 2:10). Why?

Because God alone is holy (Rev 15:4) has the power to judge (Rev 14:7). Even death is not to be feared because God i\judges the dead (Rev 11:18).

The kind of suffering Smyrna faced is worth our study and scrutiny. Verse 10 has all the five W’s and 1 H, a journalist’s favorite questions:

“Who”: The source of suffering is the devil, whose favorite and familiar weapons are doubt, deception, dishonesty, distrust and distortion. While he is not fair nor fiction, he is finite, fearful and flawed. The Bible tells us he is destined to fail, to fall and to fry. The last record of him in the Bible: “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.” (Rev 20:10).

“What”: “Put” is the verb “throw” or “ballo” (ballistic) in Greek. Don’t get thrown off by the word “throw” that occurs an astounding 28 times in Revelation. The first “throw” verb in Revelation is actually in verse 10, where the devil, true to his nature, is the heavyweight who throws people around, throws them into jail, throws them to lions historically. The devil’s literal name is “thorough thrower” (dia-bolos); he will not only be thrown out of the game in the end, he will be thrown into the lake of fire. In Rev. 12:9 alone, three throw’s are recorded: “The great dragon was hurled down (throw) — that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled (thrown) to the earth, and his angels (were thrown) with him.”

“Where”: Many people in the Bible have been in prison: Joseph, Daniel, Peter and John (Acts 5:21, 23), Paul and Silas (Acts 16:26). Even today, people like Charles Colson, Nelson Mandela and Alexander Solzhenitsyn did not let prison chain them, compromise or consume them, but challenge them, clarify and complete them.

“How”: Suffer persecution. Note that “some” and not all will be imprisoned and suffer persecution for 10 days. Let me tell you more about the “persecution” of verse 10. It is same in Greek with “afflictions” in verse 9, both singular. Also, the church in Symrna is the only one of the seven churches in Revelation 2-3 that will experience persecution/afflictions/tribulation, the word is not mentioned at all for the other six churches. Why does God allow the faithful and not the faithless to suffer tribulation? Because the faithful will suffer tribulation, but the faithless will suffer the GREAT tribulation, which we will escape but the faithless will endure.

“When”: 10 days. 10 days, while not 10 minutes or 10 hours, are not 10 months or 10 years. The days, while not harmless, are not hopeless and helpless. God will promised us His strength, salvation, shelter, steadfastness and sufficiency in the midst of our suffering and shame.

“Why”: To test you. In seminary, we are very good at tests, specifically at testing students in dead languages. Some see tests as a way to gauge if students pass or fail. I see it as another way to increase and intensify their learning. I never fear for my students when they take the mid-term or the final examination. I have prepared them well; they should pass with flying colors, at least get a B! No one has taken a marginal C in my class, not even in my Greek or Hebrew class. They always do well, not great, but good nevertheless. Why? Because I have prepared them well. I give them enough time, practice and information. The goal of testing is not to pain the students, but to progress, to pass and prove the students.

Be True Unto Death
Be faithful, even to the point of death, and I will give you the crown of life. 11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death. (Rev 2:10b-11)

Our modern society is desensitized by the continual and common display of violence and death that is offered on books, television, videogames and movies.

US Airways’ plunge into the Hudson River in 2009 made me think more about people’s response to death and dying, even though no one actually died. The plane that ingested a flock of birds, landed in the Hudson three minutes after takeoff. Within an hour, the terrified passengers were rescued from the cold 18 degrees air and 35 degrees water.

Passenger Jeff Kolodjay, who saw the engine blow up, said: “There were fire and flames coming out of it (the engine) and I was looking right into it. We hit the water pretty hard – hard enough for some people to hit their heads on the ceiling.” Dave Sanderson also gave an eyewitness report: “It was controlled chaos. People started running up the aisle. People were getting shoved out of the way.” Passenger Alberto Panero revealed, “There was a mixed emotion of yelling and crying.” Another traveler, Bill Zuhoski, confessed, “For a second, I thought I was just going to die right there in the plane. I was going to drown of death.” (“Pilot Hailed ‘Hero of the Hudson,’” South China Morning Post, Jan 17, 2009)

64-years old Elizabeth McHugh testified, “I prayed and prayed and prayed. Believe me, I prayed. As soon as we hit, we all jolted frontward and sideways, and then the water started coming in around my feet.” Vallie Smith Collins, shaken but grateful to be reunited with her three children, said, “You realize all the things you would have missed out on if it hadn’t been a perfect landing.” (“Pilot Is Hailed After Jetliner’s Icy Plunge,” The New York Times, January 15, 2009)

Fred Berretta described the landing: “We knew there wasn't a lot of time because we were quite close to the ground, and it felt as though the descent was somewhat rapid. People started praying, and there was a lot of silence, and the realization that we were going in was really hard to take in at that moment. I think that [it] certainly went through my mind that this probably very much could be it. It seemed like it lasted an eternity.”
“$5,000 to Each Passenger on Crashed Jet for Lost Bags,” CNN.com January 19, 2009)

An elderly lady decided to take a short railroad trip through an especially beautiful section of the country. It was to be her first experience of this kind, so she looked forward to it with great anticipation. After boarding the train, however, it took her quite a while to get settled. First she couldn’t find the right seat, then she spent a long time arranging and rearranging her baskets and parcels on the rack overhead. After they were finally in place, she took great pains to adjust the shade on the window until it was just right. When at last she was ready to sit back and enjoy the scenery, the conductor called out the name of her station and she had to get off the train. “Oh, my!” she lamented, “If I’d only known we would be here so soon, I wouldn’t have wasted all my time fussing about those little things that really weren’t important.”

Concerning faithfulness, it is really a surprise, almost a shock, for me to discover that God commanded (“to be” faithful - imperative) something from the church in Smyrna not demanded of others: to be faithful. “To be faithful” is a charge applied only to Smyrna and not to the other six churches. Why? For the same reason it is the only church to suffer persecution/tribulation. Trials are bested by faith, not fear; by trust, not timidity.

“Be faithful even to the point of death” is not lightly given. Faithfulness and death are linked for the first time in the Bible, because desperate and difficult times call for defiant and die-hard tenacity.

The word “crown” (stephanos) makes its debut in the New Testament in the gospels, with a disastrous ending in the account of Jesus, who wore a crown of thorns. In fact, all four occurrences of the word in the gospels tell the same story - Jesus wearing a crown of thorns (Matt 27:29, Mark 15:17, John 19:2, 19:5). If the gospels are the tragic and heartbreaking side of crowns, Revelation is the triumphant and heartwarming side of crowns. There are more crowns mentioned in the book of Revelation than any New Testament book in the Bible – more than its mention in all the Gospels put together, or all the Epistles recorded. Included in the mention is the crown of life for the Smyrna faithful (Rev 2:10), the crowns of gold on the twenty elders (Rev 4:4, 10), a woman (nation of Israel) with a crown of twelve stars on her head (Rev 12:1) and, saving the best for the last record, a crown in the Bible – Christ with a crown of gold on his head and a sharp sickle in his hand. (Rev 14:14).

More than any other book in the Bible, Revelation tells us more about the meaning of the phrase “second death,” which occurs three other times in the book. In fact, Revelation is the only book with that information, with a difference in each occasion. Revelation 20:6 tells us who will escape the second death: “Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.” Then Revelation 20:14 is what is expected: “Then death and Hades were thrown into the lake of fire. The lake of fire is the second death.” Finally, Revelation 21:8 mentions who will encounter the second death: “But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars — their place will be in the fiery lake of burning sulfur. This is the second death.” Death (v 10) is not most fearful thing in life; the second death is the most scary. There is no suffering like the second death, and there is no shelter, solace or sympathy from the second death. Death destroys the body, but the second death burns the soul. One ends, but the other is endless. The only lake in Revelation (Rev 19:20, 20:10, 14, 15, 21:8) is not picturesque and peaceful by any stretch of imagination. Hell is not only a place no one can endure, possible to enter but impossible to escape and no one can extinguish. Death is not the end of all things; it may be the end of living but certainly not the end of life. More horrifying than death is dying, which is being thrown into the lake of fire that burns but never burns out, consumes but never consummated, and flaming but not fanning out.

Everybody wants to die in peace, with eyes closed in peace. Most people can tell you they do not fear death but they fear dying at death, the very definition of hell and the lake of fire. Furthermore, it is a lake of burning sulfur (Rev 19:20). Sulfur

supposedly burns at 450-550 degrees Fahrenheit, which is more than two to two and a half times the temperature of boiling water, which is 212 °F or 100 °C.

Overcoming (v 11) is the one true expectation expected of all seven churches (Rev 2:7, 2:11, 2:17, 2:26, 3:5, 3:12, 3:21). Overcoming, in Greek, is nikao, derived from the popular commercialized noun “nike,” or conquest in English. In Christ, we are overcomers, not overwhelmed or underachievers. The church in Smyrna, however, is the only church that receives all commendation and no condemnation, all approval and no disapproval, all acclamation and no disclaimer.

Conclusion: Do you have Christ for your Savior? 1 John 5:11-12 says, “And this is the testimony: God has given us eternal life, and this life is in his Son. He who has the Son has life; he who does not have the Son of God does not have life.” Christians should not overrule, overvalue or overstate suffering. We suffer not because God arranges it, but because God allows it. God understands and promises us strength for the journey. His presence goes with us. Finally,

God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it. (1 Cor 10:13)

Arguing with God (Jonah 4)

2009-08-02T20:08:00.001-07:00

ARGUING WITH GOD (JONAH 4)

What is a missionary? Here are some traditional and non-technical definitions from the web:
“A missionary is a person who, in response to God’s call and gifting, leaves his/her comfort zone and crosses cultural, geographic or other barriers to proclaim the Gospel and live out a Christian witness in obedience to the Great Commission.”
“A missionary is one who gives up everything that they have and love to further the cause of Christ.
“A missionary is one who never gets used to the sound of heathen footsteps on their way to a Christless eternity”
“A missionary is one who is thrust into a strange culture, a strange people, a strange language and then comes to the realization that he is the strange one and everyone around him is normal.”
“Becoming a missionary is like majoring in philosophy - no matter how good your intentions are, you’ll never be rich.”
“A missionary is a person who is sent to say something or do something, which the person who sends him either cannot or does not choose to go himself to say or do.”
“A missionary is a person who teaches cannibals to say grace before they eat him.”
“A missionary is a person who knows two languages and can’t speak either one.”

While everyone should participate in missions by joining a long-term or short-term mission trip, it is best to be informed than to be inspired before you go. Why do we go? What can we do? More importantly, what is our attitude?

The story of a resentful, rebellious and runaway prophet and missionary is an oxymoron, a contradiction, but that is the story of one of the most beloved biblical characters. Jonah prophesied in the northern kingdom of Israel (2 Kings 14:25) more than 50 years before its destruction in 722 B.C. at the hands of the Assyrians, the very enemies whose capital is at Nineveh, the city where Jonah was presently. Bear in mind Jonah’s attitude mirrored that of Israel towards Gentiles and, in application, the attitude of the local church to foreign missions. Would you save a nation that will ultimately be responsible for exiling your nation? What is our responsibility to nations and people that are richer and mightier than us, farther than where we want to go?

Turn from Your Self-Righteousness
1 But Jonah was greatly displeased and became angry. 2 He prayed to the Lord, “O Lord, is this not what I said when I was still at home? That is why I was so quick to flee to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. 3 Now, O Lord, take away my life, for it is better for me to die than to live.” Jonah 4:1-3

Charles Darwin was a chronic complainer who was happiest when he had something to gripe about.

One night, he and his wife were guests at a banquet at which everything went wrong. The speeches were dry; the champagne was hot; the food was inferior; the service even more so, and worst of all, the naturalist was given a seat in a draft, about which he had a phobia. Throughout the meal, he grumbled and swore.

Later, the sponsor of the affair came over to Mrs. Darwin and said apologetically: “I do hope your husband will forgive us. We wanted so much for him have a good time.” “He had wonderful time,” she assured him. “He was able to find fault with everything.”

It’s been said, “Some people aren’t really happy unless they complain.”

Jonah was not a happy camper. The phrase “greatly displeased” is a syrupy, soft and sparing translation of its original in Hebrew, which is more sinister than merely “displeasure.” Its few occurrences in the Bible are “evil,” a translation that is very unflattering to Jonah. Similar and comparable statements include Joseph’s rejection of his master’s wife, calling it “a wicked thing” (Gen 39:9), Nehemiah weeping for the Jews in “great trouble” (Neh 1:3) and calling marriage with unbelieving Gentiles a “terrible wickedness” (Neh 13:27).

Further, describing Jonah as “greatly displeased” and “became angry” – the two phrases - is comparing him chiefly with the bloodthirsty and vindictive Saul, who was “very angry” and “galled/displeased” – in reverse order with Jonah - when the ladies sang David’s praises. (1 Sam 18:8)

Jonah’s anger was out of control. So far he prayed twice. The previous time he prayed was out of distress when he was inside the fish (Jonah 2:1-2), but now it was in and from anger, which has no chance or place in prayer. His passionate “O Lord” plea in Hebrew was a poor imitation of and a disgraceful tribute to passionate prayer warriors such as Hezekiah at the announcement of his death (2 Kings 20:2-3, Isa 38:3), and Nehemiah (Neh 1:5, 1:11) and Daniel’s (Dan 9:4) prayer for the Jews to survive exile and even the sailors who attempted to save him (Jonah 1:14). Unlike Hezekiah, Nehemiah and Daniel, Jonah’s prayer was not life and death.

In his self-righteous unbelief, Jonah justified his “fleeing” to Tarshish (v 2), but both instances in the past (Jonah 1:3, 1:10) indicate he was fleeing from the Lord, not fleeing to Tarshish, and he confessed as much to the sailors. Jonah was honest but hypocritical, because he was humble and happy in his first prayer when the Lord forgave him but hotheaded and hardhearted in his second prayer when the Lord forgave others.

Trust in God’s Sovereignty
4 But the Lord replied, “Have you any right to be angry?” 5 Jonah went out and sat down at a place east of the city. There he made himself a shelter, sat in its shade and waited to see what would happen to the city. 6 Then the Lord God provided a vine and made it grow up over Jonah to give shade for his head to ease his discomfort, and Jonah was very happy about the vine. 7 But at dawn the next day God provided a worm, which chewed the vine so that it withered. 8 When the sun rose, God provided a scorching east wind, and the sun blazed on Jonah’s head so that he grew faint. He wanted to die, and said, “It would be better for me to die than to live.” Jonah 4:4-8

“I will not believe anything that I do not understand,” said a man in a hotel one day.

“Neither will I,” said another. “Nor will I,” said a third.

“Gentlemen,” said one who sat close by, “on my ride this morning I saw some geese in a field eating grass; do you believe that?”

“Certainly,” said one of the three listeners.

“I saw the pigs eating grass; do you believe that?”

“Of course,” said the three.

“I also saw sheep and cows eating grass; do you believe that?”

“Of course,” was again the reply.

“Well, the grass turned to feathers on the backs of the geese, to bristles on the backs of the swine, to white wool on the sheep, and to hair on the cow; do you believe that, gentlemen?”

“Certainly,” they replied.

“But do you understand it?”

Jonah’s actions and attitude were louder than his words upon hearing the Lord’s challenge. The prophet left without a word or an acknowledgment. He did not trust the Lord’s sovereignty, His judgment or His omniscience. Truth to be told, Jonah was not jealous for God but judgmental of others. While God was slow to anger, Jonah was quick to accuse. The salvation of the Ninevites was a greater miracle than the survival of Jonah. In fact, they had a far better understanding of anger than Jonah. Previously, they stated, in their repentance: “Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish.” (Jonah 3:9) Unlike Jonah, they understood that God’s anger (Jonah 3:9) serves a bigger purpose, which is for man’s repentance. God’s anger is directed at man’s sin and shamelessness, never at man’s sorrow for sin and surrender to Him. We are not told the object of Jonah’s anger. Was it at people or at God? One thing for sure, it was not at himself.

God gave Jonah every right and all the time in the world to sort out his feelings, but he held his tongue (v 4-5) to a more provocative and passionate form of protest. He did not return to his country or leave the country, but chose a prime location, made himself a shelter and sat in its shade to watch the show and fireworks that did not happen. Jonah refused to believe that was the end of that, stubbornly choosing instead to sit there the next 39 days or so (Jonah 3:4), if he had to, which the Lord interrupted the next day.

The verb “provide” (v 6), which appears four times in the book (Jonah 1:17, 4:6, 4:7, 4:8), points out Jonah’s selfishness in a big way. He was thankful (Jonah 2:10) the Lord provided a great fish to swallow him (Jonah 1:17), and he was very happy the Lord God provided a vine to give shade to his head (Jonah 4:6), but he was angry that God provided a worm to chew the vine (Jonah 4:7) and a scorching east wind that blazed on his head (Jonah 4:7). He wanted to die, and said, "It would be better for me to die than to live.” He only wanted things done to suit himself, to serve himself, and to satisfy himself.

Note that the second time Jonah expressed his willingness to die (v 8), it was not directed to the Lord anymore or uttered in prayer; it was out of fatalism, futility and frustration, and not of faith.

Think of Others’ Salvation
9 But God said to Jonah, “Do you have a right to be angry about the vine?” “I do,” he said. “I am angry enough to die.” 10 But the Lord said, “You have been concerned about this vine, though you did not tend it or make it grow. It sprang up overnight and died overnight. 11 But Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city?” Jonah 4:9-11

St. Francis of Assisi one day said to several of his followers. “Let us go to the village over the way and preach.” As they went, they met a humble pedestrian who was greatly burdened. Francis was in no hurry and listened carefully to his tale of woe.

When the village was reached, Francis talked with the shopkeepers, spent time with the farmers at their fruit and vegetable stalls, and played with the children on the streets. On the way back, they met a farmer with a load of hay, and Francis spent time with him. The morning gone, the group reached the monastery from where they had set out in the early morning.

One of the followers, who was greatly disappointed, said to Francis. “Brother Francis, you said you were going to preach. The morning is spent and no sermon has been given.” And the saintly Francis replied, “But we have been preaching all the way.” (Tan #3104)

Jonah’s anger was misplaced. He should be angry at the worm. Even then, God was not interested in whom he was directing his anger at, but why was he angry. While verse 1 and 4 do not tell us about the object of his anger, but verse 9 tells us more about the object and the extent of his anger. By the way, there is more “anger” per chapter in the book of Jonah than any Old Testament book.

“Concerned” (v 10) means “cover” literally. God did not expect Jonah to spare those who are indifferent, insubordinate and impenitent, but Jonah was unsympathetic, uncaring and unkind to contrite and confessing Gentiles. His concern for the plant or vine was not really for the plant, but for himself, for the shade the plant provided for his head.

Note that Jonah had little happiness in the Ninevites’ change of heart. They were not saved by Jonah’s impassioned plea, which never happened (Jonah 3:4 “Forty more days and Nineveh will be overturned.”), because Jonah did not tell the hearers who to believe in and what they must do. The adverb “very” (v 6) perfectly contrasts Jonah’s upbeat and downbeat moments and motives. From “greatly/very displeased” (v 1), Jonah became “very happy” about the vine. Jonah’s priorities, passion and prejudice were all wrong.

The minimalist prophet barely mouthed five words in Hebrew to minimize effect (v 4). To his horror and helplessness, a spiritual outbreak ensued. The king did not just declare and a national day of mourning, but a national season of mourning (Jon 3:6-7).

The word “know” that occurs six times in the book is quite ironic. Jonah knew that God was a gracious and compassionate God (Jonah 4:2), knew he was running away (Jonah 1:10) and knew that he was at fault (Jonah 1:12) but, alas, he did not care that Nineveh has more than a hundred and twenty thousand people who does not “know” (v 11, “tell”) their right hand from their left (Jonah 4:11). He knew about God and himself, but not about Gentiles.

Another word that shows up more per chapter in the book of Jonah than any Old Testament book is the word “great/big,” which occurs an amazing 14 times in the book over four chapters (compare to the most Old Testament occurrences: Jeremiah’s 48 times but over 52 chapters). Four refers to “the great city” (Jonah 1:2, 3:2, 3:3, 4:11). The irony in the book is that Jonah saw the great city Nineveh’s wickedness (Jonah 1:2) and size — a city requiring three days visit (Jonah 3:3), but not the harvest: “Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city?” (Jonah 4:11) – which is the climax of the book. He viewed the people in terms of their sin (“wickedness”) and the city by its size (“three days”), but God viewed them in terms of souls and salvation.

Conclusion: What are you angry about today? Do you see past people’s color, culture or class? Do you present God’s commission and compassion in a positive or pathetic light, in a right or self-righteous way, with a joyful or a judgmental attitude? Do you love God and others, or do you just love yourself?

Crisis & Choice, Pt 1: “Sufferers on Trial”

2008-06-04T14:51:00.001-07:00

SUFFERERS ON TRIAL (LUKE 13:1-5)

On the day the terrorists struck New York and Washington D.C., I received an e-mail from a friend that hinted strongly that America was under attack for forsaking God. Two days later, Jerry Falwell commented harshly: “I really believe that the pagans, and the abortionists, and the feminists, and the gays and the lesbians who are actively trying to make that an alternative lifestyle, the ACLU, People for the American Way--all of them who have tried to secularize America--I point the finger in their face and say, ‘You helped this happen.’” (Los Angeles Times 9/20/01) http://www.latimes.com/news/local/la-000075439sep20.story

Before the week had passed, Falwell apologized for his comments, admitting that his remarks ran counter to his lifelong theological conviction that it was impossible to know whether an event reflected God's judgment. In an interview with New York Times, he corrected himself, “I am saying that no human being has the knowledge that any act is an act of God's judgment and any person is responsible for God's judgment. If the terrorist attacks did reflect God's judgment, then that judgment is on all of America — including me and all fellow sinners.” (New York Times 9/18/01) http://www.nytimes.com/2001/09/18/national/18FALW.html

Saying that an individual, a group or a nation is under divine punishment for sin is nothing new. It is as old as Scripture. As a pastor quipped on Fawlell’s remarks, “Isn’t that what Job’s friends said to him?”

In Luke 13, Jesus was asked an age-old question on current events; specifically, why do people suffer? Jesus addressed the issue of intentional and unintentional deaths or Pilate’ premeditated slaughter of the Galileans at the altar and the unwitting death of eighteen men who were unwittingly crushed by a collapsing wall by the Pool of Siloam. These two situations cover most victims of death – planned or unplanned death, famous or unknown individuals, innocent or culpable.

Why do people suffer? Do good people or bad people get the worst of it? Why did God not protect godly people from suffering?

Do Not Equate Physical Violence with Moral Character
13:1 Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. 2 Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? 3 I tell you, no! But unless you repent, you too will all perish. (Lk 13:1-3)

The worst form of atrocity, wickedness and barbarity comes to the nicest, the most friendly and likable man or woman on earth. A talk show host correctly called what happened to New York and Washington not a tragedy, but a travesty, because it was not an unfortunate freak accident, but an orchestrated act of evil. The terrorists’ actions were a crime against humanity, an assault on innocent lives and the epitome of the worst kind of evil.

After the September 11 travesty, part of the Christian world went nuts, too. A caller to a Christian talk radio called New York the Babylon of Revelation 18, the city that was fallen, overthrown and doomed for destruction by God. Another caller said she had received a message from God that morning as she was reading a verse from the Bible. The problem was that she got her inspiration not from the Bible, but traced to a different source. It was widely known that a North Carolina pastor, Rick Joyner, had came out with an e-mail bulletin days after the strike, proclaiming a prophetic message that quoted the same verse - Isaiah 30:25 - referring to “the day of the great slaughter, when the towers fall.”

A careful reader will surely see the danger of taking a verse out of its context, toying with biblical prophecy and playing God with people’s lives. The judgmental attitude of some Christians mirrored the same narrow finger-pointing, Scripture-quoting, judgment-passing attitude Christians displayed toward California, especially San Francisco, the gay capital of the world, when a 7.1 earthquake hit Northern California in 1989.

In Jesus’ day, the topic of conversation was the death of a group of Galileans at the hands of Pilate, probably throwing them into a fire for revolting against his rule. Jesus’ answer was contradictory, unexpected and final. He did not agree with the consensus of the day, that is, the belief that Galileans got what they deserved.

Jesus was protective and respectful of dead people’s reputation, honor and memory. He was not harsh, cold or insensitive to the deceased’s character, their families’ grief and the loss of life. In fact, he used an unusual word to describe their suffering. The word “paschal” is the same word Luke’s gospel applies only to one other person’s suffering – the six-fold reference to Jesus’ suffering on the cross (Lk 9:22, 13:2, 17:25, 22:15, 24:26, 46).

Jesus took suffering very hard, very personally and very deep. Jesus asked, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?” and answered it himself, “I tell you, no! But unless you repent, you too will all perish.” The original Greek construction reverses the order in the English and Chinese translation that says “I tell you, no!” The more forceful reply Jesus gave was: “No, I tell you.” Jesus strongly shouted “no” before anything else: No, no, no. No way. It’s not like that; not at all.

The independent phrase “I tell you” is a unique expression of Luke not found in other gospels. It is Jesus’ way to announce truth, maintain accuracy and provide full disclosure (Lk 17:34, 18:8, 14, 19:40). The fact is one cannot judge one Galilean from another by their background, their livelihood or demise.

Jesus’ answer was a sharp rebuttal to those who brought him news. Jesus had used the command “Repent,” (Mt 4:17) with the pronouns “They” (Mt 11:20, 12:41, Lk 16:30) and “He” (Lk 17:3), and the impersonal “one sinner who repents” (Lk 15:7, 10), but not with “you” elsewhere in the Bible. Jesus took things personally by using the unique second person pronoun when he continued, “You too will all perish,” not the third person “he” (Matt 10:39) or the indistinct “whoever” (Matt 16:25, Mk 8:35, Lk 9:24, 17:33) for the verb perish or lose.

Do Not Equate Natural Disasters with Divine Punishment
4 Or those eighteen who died when the tower in Siloam fell on them--do you think they were more guilty than all the others living in Jerusalem? 5 I tell you, no! But unless you repent, you too will all perish.” (Lk 13:4-5)

Conspiracy theories victimize innocent victims the second and third time, and countless times subsequently. Did he or she sin? Did their parents sin? Did their kids sin? That’s when self-appointed, self–taught and self–proclaimed experts add their two cents, dispense their views and inflict the punishment upon others a second time.

When freak accidents, natural calamities and disasters happen out of our control, we call it unintentional, haphazard and random. However, if we let them shape and govern and terrorize our lives then we are fatalistic and victims the third time round. Fatalism is the perfect way people blame themselves and others, live in fear and self-condemnation, entrapping the next generation and generations to come.

This is the Asian mindset, the Islamic way, as well as the European existential approach, but not the biblical truth. The Chinese say it is “yuan” or fate: if it’s yours, it’s yours; if it’s not, it’s not. Death has a crippling, enslaving effect on one’s psyche, sub-conscious and will power. The Muslims were half right when they opposed George Bush’s usage of the word “infinite justice.” Yet they have confused infinite justice with ultimate justice, which comes from God, and have fatalistically rejected any justice system. The Europeans are just as pessimistic about life.

Some years ago my wife and I rented an old French movie “Jean de Florette,” starring Gerard Depardieu. Depardieu was a hunchback who aspired to be a farmer and gave himself three years to cultivate the land. Before too long, a drought devastated the land, but as the situation grew from bad to worse, the optimistic farmer still did not give up. He, along with his donkey, carried water from a faraway well that nearly broke his spirit.

When rain finally fell on the parched land, the outcome was depressing. The sky grew dark, thunder and lightning flashed across the sky and rain poured from the heavens. The hunchback and his family stood outdoors to soak up the falling rain, except that the rain deluged the other side of the mountain. The hunchback shook his fist to the sky, and thundered, “I’m a hunchback! Have you forgotten that? Do you think it’s easy? Isn’t anybody up there? There’s nobody up there.”

Later, the hunchback dug a well and dynamited it for water and, in the process, was killed by the flying rocks. The last scene of the movie underscored the reason for his failure. After the farmer had sold the farm cheaply to his neighbors, the farmer’s daughter saw what her neighbor and his nephew were secretly doing, as she took a last look at the farm and saw their neighbors, who couldn’t wait for the family to leave, were up to. They unclogged a running spring in the farm they had blocked with cement that could have saved the crops, the farm and the family. The last image of the family in the movie was that of a screaming girl and tears welling in her eyes.

A member who heard me talking about the movie asked me, “Do you know there’s a sequel to the movie?” Before I could reply, he interjected, “But it doesn’t get any better.”

No wonder Hollywood favors testing a movie on an audience before it is released nowadays. Nobody likes to pay for an expensive movie ticket to see a depressing ending.

Jesus’ second question broached the subject of accidental walkers: “Or those eighteen who died when the tower in Siloam fell on them--do you think they were more guilty than all the others living in Jerusalem?” (v 4) He brought up Jerusalem for a reason. From Galilee in the north, Jesus switched to Jerusalem, which is to the south of Galilee and located in the middle of Israel, the center of Jewish life. Freak accidents happen whether you are in the north or south, in the east or west, in the center or at the edge. Another way of putting it: mishaps happen whether you are in North America, Europe, Africa or Asia; whether you are standing still, walking by or lying down; whether you are on your own, with seventeen others or in a big crowd.

The word guilty is the same word for “debt” and “debtors” from the Lord’s prayer (Mt 6:12). Jesus said the unfortunate dead were no more responsible for their death than they were for their existence. They were not indebted - doomed, cursed or fated to die.

Jesus could not have thundered, objected and retorted more strongly the second time. He hammered at, ripped apart and sliced through the burdensome, oppressive, cruel and heartless argument of divine punishment. Again, he emphasized “no.” This is the only instance in the Bible that Jesus had twice said no. It was a twofold unmistakable, unparalleled, unequivocal no.

Do Not Equate Temporary Respite with Everlasting Life
In other words, do not count on your luck, talk like an expert or think you are untouchable, invincible, superior or favored. Without eternal life, you are in danger no matter where you are, where you live and where you go.

At the end of his answer, Jesus had spoken four times the word “all”- the most “all” used in a similar short passage, tying its occurrences in the Great Commission.

After the 9-11 terrorist attacks my wife and I were in a dilemma whether we should proceed with our trip to Hong Kong, Singapore and Malaysia at the end of the year. Though the trip was three months away, we had to purchase our tickets earlier for the busy Christmas and school holidays. After calling a friend from Toronto, Canada, who was also heading to Hong Kong during the holidays, we decided to switch from United Airlines to Cathay Pacific, but not for the fear of our safety. We had wanted to buy United Airlines to accumulate frequent mileage miles but United Airlines had canceled all direct flights from Los Angeles to Hong Kong and all travelers from Los Angeles had to first fly into San Francisco before leaving for Hong Kong. We did not envy the extra travel for what was already a long trip to Asia, so we decided to go with Cathay Pacific.

Our Toronto friend, however, freaked out after the terrorist attacks and immediately changed her air travel plans. Originally she booked a cheaper ticket from the American carrier Continental Airlines before the incident, but then opted to pay more for a safer local airline, Air Canada. On Sept. 27, after she had bought her tickets from Air Canada, the first air plane scare was from an Iranian man on an Air Canada flight who reportedly was livid after being caught smoking in a lavatory and uttered an anti-American threat to the crew members who responded to the smoke alarm that went off in the bathroom. The 145 people aboard the jet bound for Toronto returned to Los Angeles International Airport escorted by F-16 jets.

Jesus said, “Unless you repent, you too will all perish.” Repentance is the change in thinking that affects life. International Standard Bible Encyclopedia says repentance is “to have another mind,” to change the opinion or purpose with regard to sin. This means changing the discussion from “them” to “you,” turning from sin and running to God, and putting one’s house in order before calling the kettle black.

Jesus spoke often about his mission to those who are “perishing,” which is the same Greek word for the word “lost”: “The Son of Man came to seek and save what was lost” (Lk 19:10) and “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16)

Conclusion: On the subject of suffering, Forrest Gump, whom town-folks called the local idiot or the naïve optimist, makes more sense than most philosophers, scholars, or religious teachers: “Life is like a box of chocolates. You never know what you’re gonna get.”

Do we have sin in our lives? Of course. Is disaster a sign of God’s punishment for deliberate sin in people’s lives? Not true. Casting aspersions on others make us feel good about ourselves, make our understanding of God manageable and put things neatly in a package. The Chinese say four things are unavoidable: birth, aging, sickness and death.

Don’t live life believing that God is punishing you for every thing you have done wrong, condemning you for your past and exacting revenge for all you owe. That is Eastern religion, existential philosophy and inconsistent with and alien to Scripture. Be on your toes and guard against draconian theologians, false teachers and religious abusers, manipulators and bullies.