tag:blogger.com,1999:blog-374937762024-02-20T11:16:58.344-08:00ePreaching, Copyrighted by AuthorBlogs of Victor Yap 葉福成: CHOOSE A SERMON SERIES To Your Right!Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.comBlogger84125tag:blogger.com,1999:blog-37493776.post-23555722141783992092012-01-01T07:00:00.000-08:002012-01-01T07:00:13.371-08:00Christmas Grace (Luke 1)CHRISTMAS GRACE (LUKE 1:26-38)<br />
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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. <br />
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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. <br />
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“But I love her,” the young man replied. <br />
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“You can’t have her,” said Edwards. <br />
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“But she loves me,” continued the young man. <br />
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Again Edwards said, “You can’t have her.” <br />
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“Why?” asked the young man. <br />
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“Because she is not worthy of you.” “But,” he asked, “she is a Christian, is she not?” <br />
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“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)<br />
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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. <br />
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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?<br />
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Cast All Cares to the Lord <br />
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)<br />
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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."<br />
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"Excuse me?" the accountant said.<br />
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"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."<br />
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"I see," the accountant said. "And how much does the job pay?"<br />
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"I'll start you at eighty thousand."<br />
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"Eighty thousand dollars!" the accountant exclaimed. "How can such a small business afford a sum like that?"<br />
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"That," the owner said, "is your first worry."<br />
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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.<br />
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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). <br />
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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.<br />
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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. <br />
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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).<br />
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Count on Grace from the Lord<br />
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)<br />
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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.”<br />
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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:<br />
“The only way to be happy is to love. Unless you love, your life will flash by.”<br />
“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.”<br />
“No one who loves the way of grace ever comes to a bad end.”<br />
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“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.<br />
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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:<br />
1. It is a gift (2 Cor 8:4 - gift) or a present from Him. The word grace itself means gift. <br />
2. It is a relationship with God (Luke 2:52 – Jesus grew in favor with God and man), <br />
3. It is acceptance and approval by God through what Christ did on the cross, <br />
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.<br />
5. It is the exaltation from God (Luke 1:48 - bless).<br />
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From the human perspective to Mary as a recipient it means:<br />
1. Living a life of gratitude (Luke 6:32-342 Cor 8:16), also translated “thanks” (2 Cor 2:14, 9:15).<br />
2. Living a life of rejoicing. See Luke 1:47 - “rejoiced.” Philem 7 - translated as joy.<br />
3. Living a life of abundance. (Luke 1:42, 1:45 “blessed”)<br />
4. Living a life of courage (v 30)<br />
5. Living a life with enough. My grace is sufficient (2 Cor 12:9)<br />
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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.<br />
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vv 30, 31-32a, 32b-33:<br />
TIME - Current, Coming, Ceaseless<br />
ROLE - Mary’s Child, God’s Son , David’s Heir<br />
MISSION - His Person , His Power , His Promise<br />
NATURE - Man, Maker, Messiah<br />
RESIDENCE - Presence on Earth, Preexistence with God, Permanence in Reign<br />
REVELATION - Savior: His Deliverance, Son: His Divinity, Sovereign : His Dominion<br />
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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). <br />
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Choose to Live for the Lord<br />
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)<br />
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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.<br />
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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.<br />
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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.”<br />
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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.<br />
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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. <br />
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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. <br />
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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.<br />
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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?<br />
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Who When Where<br />
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26 angel Gabriel <br />
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God<br />
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27 virgin 2x<br />
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man <br />
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Joseph<br />
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David<br />
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Mary<br />
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28 Lord <br />
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31 a son<br />
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JESUS<br />
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32 Lord God <br />
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father David<br />
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33 Jacob<br />
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35 Holy Ghost <br />
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the Highest <br />
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the Son of God<br />
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36 cousin Elisabeth<br />
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son <br />
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38 handmaid of the Lord<br />
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26 sixth month<br />
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33 for ever<br />
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never end<br />
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36 in her old age<br />
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26 Galilee<br />
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Nazareth<br />
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29 in her mind <br />
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31 in thy womb<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-2342692566638180992011-12-31T06:12:00.000-08:002011-12-31T06:12:01.240-08:00The Best That You Can Be (Titus 2)THE BEST THAT YOU CAN BE (TITUS 2)<br />
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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.” <br />
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“Is it really so?” asked the angel. <br />
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“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.” <br />
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“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)<br />
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You’ve got to give your best to others get the best from others.<br />
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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. <br />
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Speak Honorably to Adults<br />
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)<br />
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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.<br />
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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’<br />
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A young man once said, “Rule Six yes, of course.”<br />
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Then he turned to walk out but stopped and asked, “What is rule six?”<br />
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Rule Six is as follows: “Don’t take yourself too seriously.”<br />
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“Thank you sir, I’ll remember that. But what are the other rules?”<br />
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The reply was, “There are no other rules.”<br />
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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. <br />
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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. <br />
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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.<br />
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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! <br />
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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.<br />
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Share Helpfully to Youth<br />
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)<br />
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Former United States Secretary of State Colin Powell said: <br />
“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?”<br />
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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)<br />
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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.<br />
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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.<br />
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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. <br />
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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. <br />
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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)<br />
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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. <br />
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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. <br />
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Serve Humbly at Work<br />
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)<br />
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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. <br />
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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. <a href="http://thosewerethedays.wordpress.com/2010/11/10/">http://thosewerethedays.wordpress.com/2010/11/10/</a><br />
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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. <br />
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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. <br />
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“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. <br />
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“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. <br />
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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.<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-51779107499467497622011-12-31T06:07:00.000-08:002011-12-31T06:07:36.743-08:00Too Big Not to Fall (Rom 12)TOO BIG NOT TO FALL (ROMANS 12;3-8)<br />
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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.”<br />
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It’s been said:<br />
“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.<br />
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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.<br />
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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.”<br />
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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). <br />
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What kind of church is pleasing to God? Why did God put us together? How do members of the body relate to one another?<br />
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Watch For Haughty Behavior<br />
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) <br />
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A haughty lawyer once asked a sterling old farmer, ‘Why don’t you hold up your head neither before God nor man.”<br />
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“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.”<br />
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“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.<br />
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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. <br />
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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.<br />
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Walk Harmoniously With Others<br />
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)<br />
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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?”<br />
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“Anything. You name it,” said the angel.<br />
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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.”<br />
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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.”<br />
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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.<br />
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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. <br />
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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.<br />
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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:<br />
“Be devoted (love) to one another in brotherly love. Honor one another above yourselves.” (Rom 12:10) <br />
“Live in harmony/think (phroneo) with one another.” (Rom 12:16)<br />
The first is from the heart, the second is for the face, and the last is for the mind (phroneo).<br />
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Work Hard with Gifts<br />
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)<br />
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Here are my favourite “team” or “teamwork” quotes:<br />
There is no “I” in TEAM.<br />
Teamwork means more “we” and less “me.”<br />
TEAM = Together Everyone Achieves More<br />
Teamwork means never having to take all the blame.<br />
Coming together is a beginning. Keeping together is progress. Working together is success. Henry Ford <br />
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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. <br />
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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). <br />
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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).<br />
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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.<br />
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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.<br />
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Here are the seven “IN” gifts done “WITH”:<br />
SEVEN “IN”<br />
Prophesying - Interpretation<br />
Serving - Involvement<br />
Teaching - Instruction<br />
Encouraging - Inspiration<br />
Contributing - Investment<br />
Leadership - Influence<br />
Showing mercy - Intervention<br />
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DONE “WITH”<br />
Prophesying With Scriptures <br />
Serving With Sacrifice<br />
Teaching With Substance <br />
Encouraging With Support<br />
Contributing With Surplus<br />
Leadership With Speed (spoude)<br />
Showing mercy With Sweetness (hilarotes)<br />
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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? <br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-7832309559756449462011-12-31T05:49:00.000-08:002011-12-31T05:49:01.147-08:00A New Beginning (Neh 9)A NEW BEGINNING (NEHEMIAH 9:1-18)<br />
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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. <br />
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“Is that all, Mr. Crawford”? the aged man asked. <br />
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“Yes, I think it is,” Crawford replied. <br />
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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)<br />
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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.<br />
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What makes us truly better, not just better off? How are we reconciled to God? Is it more material prosperity or spiritual revival? <br />
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Reconciliation to God Begins with One’s Contrition <br />
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)<br />
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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. <br />
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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)<br />
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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.<br />
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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).<br />
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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. <br />
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Reconciliation to God Begins with One’s Correction <br />
2 Those of Israelite descent had separated themselves from all foreigners. (Neh 9:2)<br />
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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)<br />
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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.<br />
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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).<br />
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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.<br />
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Also, note that correction without the intake of God’s word (v 3) is futile, fruitless and fleeting.<br />
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Reconciliation to God Begins with One’s Confession <br />
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)<br />
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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).<br />
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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.<br />
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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.<br />
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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. <br />
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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.” <br />
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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).<br />
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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.<br />
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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).<br />
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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). <br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-404900698209280022011-12-31T05:41:00.000-08:002011-12-31T05:41:30.141-08:00Bear the Cross to Wear the Crown (Matt 16)BEAR THE CROSS TO WEAR THE CROWN (MATTHEW 16:21-28)<br />
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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. <br />
<a href="http://edition.cnn.com/2011/09/29/world/meast/iran-pastor-trial/index.html?iref=allsearch">http://edition.cnn.com/2011/09/29/world/meast/iran-pastor-trial/index.html?iref=allsearch</a><br />
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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.”<br />
http://edition.cnn.com/2011/09/30/world/meast/iran-christian-pastor/index.html?iref=allsearch<br />
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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. <br />
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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? <br />
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There is No Greater Gift Than to Share His Crucifixion<br />
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)<br />
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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. <br />
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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.<br />
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.”<br />
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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. <br />
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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. <br />
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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. <br />
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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).<br />
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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.<br />
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There is No Greater Goal Than to Stay the Course<br />
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)<br />
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The following words were written on the tomb of an Anglican Bishop in the Crypts of Westminster Abbey:<br />
“When I was young and free and my imagination had no limits, I dreamed of changing the world. <br />
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. <br />
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. <br />
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)<br />
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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.” <br />
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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. <br />
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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.” <br />
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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. <br />
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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.<br />
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There is No Greater Glory Than to See His Coming<br />
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)<br />
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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. <br />
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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.<br />
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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). <br />
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“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.<br />
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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)?<br />
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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. <br />
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B for “Becoming”: Birth, Being, Beginning, Breath, Babysitiing. <br />
P stage for “Pursuing”: Power, Profit, Popularity, Possessions, Pleasure <br />
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R for “Returning”: Resurrection, Revelation, Reward, Righteousness , Rejoicing<br />
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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.<br />
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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). <br />
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Finally, do not confuse the resurrection with the rebirth of life (offered by Buddhism) and the reversal of life (offered by scientists). <br />
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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? <br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-25650689872666606092011-12-31T02:18:00.000-08:002011-12-31T02:18:57.314-08:00Familiarity Breeds Contempt (Luke 4)FAMILIARITY BREEDS CONTEMPT (LUKE 4:14-30)<br />
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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.”<br />
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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.<br />
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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.<br />
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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)<br />
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It’s been said, “Familiarity breeds contempt.” Jesus said, “No prophet is accepted in his hometown.” The Chinese say, “Local ginger is not spicy.”<br />
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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? <br />
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Be Single-minded When Others are Superficial<br />
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)<br />
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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.”<br />
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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.”<br />
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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. <br />
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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). <br />
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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)<br />
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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).<br />
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Be Straight-forward When Others are Self-righteous<br />
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)<br />
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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.<br />
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“What’s the matter?” asked the owner. “Won’t the bird talk?”<br />
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“Oh, he talks all right,” replied the bird’s owner, “but how would you like to live with a sarcastic parakeet?”<br />
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“I don’t think I quite understand,” replied the owner of the pet store.<br />
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“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)<br />
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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. <br />
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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.<br />
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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).<br />
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Be Self-controlled When Others are Stiff-necked<br />
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)<br />
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Husband to wife: When I get mad at you, you never fight back. How do you control your anger?<br />
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Wife: I clean the toilet bowl.<br />
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Husband: How does that help?<br />
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Wife: I use your toothbrush. <br />
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“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.<br />
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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.<br />
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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.<br />
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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)<br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-75433136250285184802011-12-31T02:15:00.000-08:002011-12-31T02:15:47.420-08:00Hear God's Voice Today (Heb 3)HEAR GOD’S VOICE TODAY (HEBREWS 3:7-13)<br />
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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.<br />
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On his next visit his server brought him a dozen pieces of bread. The man still complained.<br />
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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.”<br />
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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.<br />
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He looked over the loaf and commented, “So, we’re back to one piece again, are we?”<br />
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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.<br />
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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?<br />
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Examine Your Heart<br />
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)<br />
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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.<br />
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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!”<br />
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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.<br />
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“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.” <br />
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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<br />
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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”). <br />
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Expel All Doubt<br />
12 See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. <br />
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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.”<br />
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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.<br />
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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).<br />
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“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?<br />
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Encourage One Another<br />
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. <br />
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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<br />
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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.<br />
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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.” <br />
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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. <br />
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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. <br />
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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).<br />
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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?<br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-68282833759073298992011-12-31T02:12:00.000-08:002011-12-31T02:12:43.122-08:00Caution is Better Than Cure (Josh 9)CAUTION IS BETTER THAN CURE (JOSHUA 9)<br />
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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. <br />
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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.<br />
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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. <br />
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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. <br />
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Why do people lose their guard? What keeps people alert? How do we keep focused?<br />
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INVESTIGATE FOR TRUTH<br />
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." <br />
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A prospering business consultant was approached by a downsized executive. “Can you teach me how to make big money in consulting?” asked the executive.<br />
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“Absolutely,” said the consultant.<br />
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“How much will it cost me?”<br />
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“That’s my trade secret,” said the consultant, “I charge by the question.”<br />
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“How much do you charge?”<br />
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“One hundred dollars per question.”<br />
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“Can you prove to me that charging by the question works?”<br />
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“Sure, but you realize that will be your fifth question” (Bits and Pieces 4/24/97)<br />
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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. <br />
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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. <br />
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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.<br />
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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).<br />
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INQUIRE GOD’S WILL<br />
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)<br />
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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.<br />
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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. <br />
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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.<br />
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It is not easy to find out the will of God, but it’s impossible when you do not ask.<br />
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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.<br />
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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). <br />
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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.<br />
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INTERCEDE FOR OTHERS <br />
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)<br />
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Do you know the difference between a boss and a leader? It’s been said:<br />
1. The boss drives people; the leader coaches them.<br />
2. The boss depends upon authority; the leader on good will.<br />
3. The boss inspires fear; the leader inspires enthusiasm.<br />
4. The boss says ‘I’; the leader says ‘we.’<br />
5. The boss says ‘Get here on time’; the leader gets there ahead of time.<br />
6. The boss fixes the blame for the breakdown; the leader fixes the breakdown.<br />
7. The boss knows how it is done; the leader shows how.<br />
8. The boss makes work a drudgery; the leader makes work a game.<br />
9. The boss says ‘Go’; the leader says ‘Let’s go.’”<br />
10. The boss justifies or lays blame - the leader takes responsibility.<br />
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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.<br />
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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<br />
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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).<br />
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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)<br />
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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. <br />
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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. <br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-45822206873733195172011-12-31T02:08:00.000-08:002011-12-31T02:08:32.085-08:00Chrsit is the Head of the Home (Eph 5)CHRIST IS THE HEAD OF THE HOME (EPHESIANS 5:21-6:4)<br />
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Different people have different definitions of marriage. So, what’s yours?<br />
ACCOUNTANT: Marriage means making a profit, having another person to share the daily expenses.<br />
ECONOMIST: A man is said to be incomplete before he’s married. After that, he’s finished.<br />
BANKER: Marriage is like a loan for honeymoon; thereafter, it’s all payments.<br />
FIREMAN: Marriage these days are like fires. They go out over time.<br />
MATHEMATICIAN: Give your wife an inch and she becomes the ruler.<br />
MUSICIAN: Marriage is like listening to a single song over and over again.<br />
OPHTHALMOLOGIST: Love is blind. But marriage is an eye opener. You have to see eye to eye.<br />
PHILOSOPHER: Marriage teaches you great many things you wouldn’t need if you had stayed single, such as tolerance.<br />
PIANIST: Marriage is like a piano. How well it sounds depends on how well you keep it in tune.<br />
PLUMBER: Marriage is like a warm bath. Once you get used to it, it is not so hot.<br />
SOLDIER: Marriage is like a besieged castle. Those who are outside try to get in while those who are inside try to get out.<br />
VIOLINIST: Marriage is like a violin. After the beautiful music is over, the strings are still attached.<br />
WASHERWOMAN: Marriage is the most expensive way to get your laundry free.<br />
DRIVER: Marriage is like having a back seat driver.<br />
Engineers: Marriage has many more problems to solve than single?<br />
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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. <br />
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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?<br />
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Wives, Let Men Lead<br />
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)<br />
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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.<br />
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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!<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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). <br />
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Husbands, Love Your Wives<br />
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)<br />
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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.<br />
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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.<br />
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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. <br />
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So friends asked him if they got married. No. Why not? Because she was also looking for the perfect husband.<br />
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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. <br />
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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.<br />
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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.<br />
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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).<br />
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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.<br />
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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.<br />
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Families, Learn from Scriptures to Listen Lend a Hand<br />
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)<br />
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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.<br />
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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. <br />
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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.<br />
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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)<br />
<a href="http://www.thestandard.com.hk/news_detail.asp?we_cat=4&art_id=101966&sid=29316074&con_type=1&d_str=20100820&fc=8">http://www.thestandard.com.hk/news_detail.asp?we_cat=4&art_id=101966&sid=29316074&con_type=1&d_str=20100820&fc=8</a><br />
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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.<br />
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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. <br />
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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).<br />
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Fathers are not to provoke (v 4). <br />
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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.<br />
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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<br />
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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.<br />
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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.<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-88826051347689485762011-12-31T02:04:00.000-08:002011-12-31T02:04:38.889-08:00The Chief Purpose of Man (Eccl 12)THE CHIEF PURPOSE OF MAN (ECCLESIASTES 12)<br />
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What is your goal in life? Getting an education? Being a success? Buying a house? Starting a family? Retiring a millionaire or multimillionaire? <br />
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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<br />
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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. <br />
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Remember Your Creator and Recognize His Power<br />
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)<br />
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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.”<br />
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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.” <br />
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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.”<br />
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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. <br />
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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!)<br />
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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. <br />
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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).<br />
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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.<br />
<a href="http://en.wikipedia.org/wiki/Desert_locust">http://en.wikipedia.org/wiki/Desert_locust</a><br />
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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.<br />
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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. <br />
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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.<br />
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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. <br />
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Receive Your Shepherd and Reach for Wisdom<br />
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)<br />
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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<br />
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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<br />
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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 <br />
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Furthermore, how many languages do you speak? <br />
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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.<br />
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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).<br />
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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.<br />
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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.<br />
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Revere Your God and Respond to Him<br />
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)<br />
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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.” <br />
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“Well,” replied Mr. Campbell, “you say you have no fear in death; have you any hope in death?” <br />
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“No,” said Mr. Owen after a thoughtful pause. <br />
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“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)<br />
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“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.<br />
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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.<br />
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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. <br />
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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).<br />
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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.<br />
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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.”<br />
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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?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-64327943644729988032011-12-31T01:59:00.000-08:002011-12-31T01:59:49.467-08:00The Greatest Love of All (Deut )THE GREATEST LOVE OF ALL (DEUTERONOMY 6:1-9) <br />
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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. “<br />
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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?”<br />
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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”)<br />
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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?<br />
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Guide the Young<br />
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)<br />
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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. <br />
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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). <br />
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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.<br />
<a href="http://usgovinfo.about.com/od/moneymatters/a/edandearnings.htm">http://usgovinfo.about.com/od/moneymatters/a/edandearnings.htm</a><br />
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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. <br />
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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.<br />
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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. <br />
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Grow in Love<br />
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)<br />
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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.<br />
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Billy Graham, who is over 90, says in his old age: “I spend more time on the love of God than I used to." <br />
“Pilgrim’s Progress” http://www.msnbc.msn.com/id/14204483/<br />
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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)<br />
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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. <br />
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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.”<br />
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Guide Your Heart<br />
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)<br />
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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.<br />
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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.<br />
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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. <br />
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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). <br />
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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?<br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-35709780981902723332011-12-31T01:54:00.000-08:002011-12-31T01:54:01.600-08:00The Gift of God's Great Promise (2 Pet 1)THE GIFT OF GOD’S GREAT PROMISE (2 PETER 1)<br />
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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.<br />
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“My boy,” said the minister, when they were closeted together, “who is that elderly gentleman you attend church with?”<br />
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“Grandpa,” was the reply.<br />
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“Well,” said the clergyman, “if you will only keep him awake during my sermon, I’ll give you a nickel each week.”<br />
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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.<br />
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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?”<br />
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“Yes,” replied the boy, “but grandpa now gives me a dime not to disturb him.” (More Toasts, Gertrude Stein)<br />
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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. <br />
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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?<br />
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Realize God’s Promise in Christ <br />
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)<br />
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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.<br />
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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.”<br />
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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. <br />
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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. <br />
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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.<br />
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The seven qualities of the divine nature added to faith can be divided into three pairs and the peak, which is love:<br />
1. Goodness/virtue (arete). This touches one’s being, the character level, one’s moral excellence.<br />
2. Knowledge (gnosis). This touches one’s believing, the cognitive level, one’s mental comprehension. <br />
3. Self-control (egkrateia). This is one’s temperament – internal emotions, feelings and passion, the composure without mention of external pressure. <br />
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. <br />
5. Godliness (eusebeia). This refers to the vertical relationship with God - to be reverential, committed, to honor Christ.<br />
6. Brotherly kindness (philadelphia). This refers to the horizontal relationship with others - to be relational, caring, to humble yourself. <br />
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.<br />
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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.<br />
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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.<br />
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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. <br />
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Remember God’s Perfection in Christ <br />
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)<br />
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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.<br />
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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.<br />
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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?”<br />
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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. <br />
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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<br />
– 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). <br />
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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. <br />
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Revere God’s Power in Christ <br />
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)<br />
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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)<br />
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“I have prayed long for the conversion of my husband,” said a woman, “but he’s as far off from conversion as ever.” <br />
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“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)<br />
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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). <br />
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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:<br />
We made known (vi) to you v 16 … <br />
We ourselves/we heard (vi) v 18 … <br />
We have the words of the prophet (vi) v 19 (scripture4all.org) <br />
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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.<br />
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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. <br />
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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.” <br />
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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.<br />
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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.<br />
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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? <br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-25666863932006019762011-12-31T01:46:00.000-08:002011-12-31T01:46:59.719-08:00Through a Child's Ears (1 Sam 3)THROUGH A CHILD’S EARS (1 SAMUEL 3)<br />
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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?" <br />
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The old man replied, "Nope, only babies."<br />
<br />
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. <br />
<br />
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?<br />
<br />
Serve with Authority<br />
2:18 But Samuel was ministering before the Lord-a boy wearing a linen ephod. (1 Sam. 2:18)<br />
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)<br />
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)<br />
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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.<br />
<a href="http://www.messianic-torah-truth-seeker.org/Torah/Kohen/kohengadol.html">http://www.messianic-torah-truth-seeker.org/Torah/Kohen/kohengadol.html</a><br />
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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. <br />
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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.<br />
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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.<br />
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In my previous church the youth does most of the powerpoint, from choosing the template to the final product.<br />
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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). <br />
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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.<br />
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Serve with Availability<br />
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)<br />
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“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:<br />
And in the naked light I saw<br />
Ten thousand people, maybe more<br />
People talking without speaking<br />
People hearing without listening<br />
People writing songs that voices never share<br />
And no one dared<br />
Disturb the sound of silence<br />
<br />
"Fools", said I, "You do not know<br />
Silence like a cancer grows<br />
Hear my words that I might teach you<br />
Take my arms that I might reach you"<br />
But my words, like silent raindrops fell<br />
And echoed in the wells of silence.<br />
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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).<br />
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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).<br />
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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). <br />
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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). <br />
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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. <br />
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Serve with Authenticity<br />
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)<br />
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Here are six suggestions for success I found from an old illustration book:<br />
1. To forget the mistakes of the past and press on to the greater achievement of the future.<br />
2. To wear a cheerful countenance at all times, and to have a smile for every living creature you meet.<br />
3. To give so much time to the improvement of yourself that you will have no time to criticize others.<br />
4. To be too big for worry, too noble for anger and too strong for fear.<br />
5. To think well of your self and to proclaim this fact to the world not in loud words, but in great deeds.<br />
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)<br />
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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. <br />
<br />
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.<br />
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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).<br />
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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). <br />
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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:<br />
“Samuel was ministering before the Lord-a boy wearing a linen ephod.” (1 Sam 2:18)<br />
“Meanwhile, the boy Samuel grew up in the presence of the Lord.” (1 Sam 2:21)<br />
“Samuel continued to grow in stature and in favor with the Lord and with men.” (1 Sam 2:26)<br />
“The boy Samuel ministered before the Lord under Eli.” (1 Sam 3:1)<br />
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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.<br />
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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?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1163481402991730132006-11-13T21:16:00.000-08:002011-12-31T01:40:16.401-08:002006 Thanksgiving SermonVictor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164607368610807482006-11-26T22:01:00.000-08:002011-12-31T01:38:12.032-08:00God of Wonders, Pt. 8: "Jesus is Lord"JESUS IS LORD (PHILIPPIANS 2:4-11)<br />
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An army corporal needed to use a pay phone, but didn’t have change for a dollar. He saw a lower-ranking private mopping the base’s corridor floors, and asked him, “Soldier, do you have change for a dollar?” <br />
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The private replied, “Yeah, sure.”<br />
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The corporal turned red and quickly reprimanded the private: “That’s no way to address a superior officer in the army! It is “Sir” and nothing else. Are we clear? Now let’s try it again. Private, do you have change for a dollar?”<br />
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The private glanced at the corporal and replied, “No, SIR!”<br />
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The Greek word “Lord” or kurie” is one of the most important words in the Bible. It occurs 75 times in the New Testament alone. It is the favorite title for Jesus. Jesus embraced the title more comfortably than the title “King” or even “Savior,” the latter occurring 24 times in the New Testament.<br />
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Petitioners in the Bible calling on Jesus loved to call him “Lord” to get his attention and plead their case, especially in the book of Matthew (Matt 8:2 – the leper, 8:6 – the centurion, 15:22 – the Canaanite woman, 17:15 – a mother of demon-possessed boy, 20:29-30 – two blind men) and the gospel of John (John 4:46 – the royal official, John 5:7 - the invalid, John 8:11 – the woman caught in adultery, John 9:36 – the man born blind).<br />
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It is the disciples’ favorite term for Jesus (Matt 8:25, 14:30, 26:22, Luke 9:54 -<br />
<br />
James and John, 11:1, 17:5, 17:37, John 11:12, 13:25 – John, 14:5 – Thomas, 14:8 – Philip, 14:22 – the other Judas), especially Peter, who addressed Jesus as “Lord” 16 times, from their first encounter in Luke 5:8 (Luke 5:8, Matt. 14:28, 16:22 17:4, 18:21, John 6:68, 13:6, 13:24, 36, 37) to His arrest (Luke 22:33) and resurrection (John 21:7, 15, 16, 17, 21).<br />
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NIV used the phrase “Lord Jesus” 102 times, 59 of 102 times for the phrase “Lord Jesus Christ.” <br />
<br />
Why does the Bible call Jesus Lord? What has He done to qualify for this prominent and powerful tile? Why is His lordship a personal declaration and commitment rather than a designated or formal title?<br />
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Jesus Became a Servant<br />
4 Each of you should look not only to your own interests, but also to the interests of others. 5 Your attitude should be the same as that of Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! 9 Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:4-11)<br />
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A rosebush grew near an apple tree. Everybody admired the beauty and the sweet scent of its roses. Seeing how everyone was praising it the rosebush became vainglorious. “Who can compare to me? And who is as important as I?” it asked. “My roses are a delight to the eye and the most fragrant among all flowers. True enough, the apple tree is much larger than I, but does it afford as much pleasure to people?” <br />
<br />
The apple tree answered: “Even were you taller than I, with all your vaunted loveliness and all your sweet fragrance- you still could not compare to me in kindheartedness.” “Let me hear!” the rosebush asked challengingly. “What are the virtues you boast of?” The apple tree answered: You do not give your flowers to people unless you first prick them with your thorns. I, on the other hand, give my fruit even to those who throw stones at me!”<br />
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The word “attitude” is key in Philippians. It occurs eleven times in Philippians’ four chapters – one short of the 12 times in 16 chapters of Romans. Translating this word is clumsy. The same word has eight different translations in NIV: “feel” (Phil 1:7), “mind” (Phil 2:2, 3:19), “purpose” (Phil 2:2), “attitude” (Phil 2:5), “view” (Phil 3:15), “think” (Phil 3:15), “agree” (Phil 4:2), and “concern” (Phil 4:10, 4:10). The meaning is essentially “regard” or “consider.”<br />
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Two Greek words are necessary to sort out in order to understand what kind of servant Jesus was. The Greek word “nature” or “form” (“morphe” in Greek) occurs only three times in the Bible (Phil 2:6, 7, Mark 16:12), all in reference to Jesus. It speaks of his identity and uniqueness as God. Its only other use outside of Philippians is in Mark 16:12, where it is recorded Jesus “morphed” into a different form to two travelers on the way to Emmaus after His resurrection.<br />
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Jesus did not consider setting aside equality to God the Father a grievance. The word “grasp” (“harpagmos”) occurs only once in the Bible but it comes from the word “harpazo” means “snatch” (Matt 13:19, John 10:28, 29), “caught up” (2 Cor 12:2, 4, 1 Thess 4:17 , Jude 23, Rev 12:5) , “force” (John 6:15, Acts 23:10), “attack” (John 10:12), “took” (Acts 8:39). In simple terms, Jesus did not fuss, fret or fight over assuming or embracing the nature and form of man. He volunteered and initiated His own coming to earth. <br />
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The word “equal” occurs eight times, meaning “equality” in the case of the equal pay of workers in the vineyard (Matt 20:12) and in another case when Jesus made himself “equal” with God (John 5:18), “agreement” (Mark 14:56, 59), “fullness” (Luke 6:34) or “same” (Acts 11:17). Webster’s dictionary defines the Trinity as “The union of three divine persons (or hypostases), the Father, Son, and Holy Spirit, in one divinity, so that all the three are one God as to substance, but three Persons (or hypostases as to individuality).”<br />
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To theologians, the juiciest word in the passage is the word “made himself nothing” in NIV or “empty” in NASB or RSV. They call this the “kenosis” theory, from the verb “kenoo” or “empty.” Jesus effectively relinquished or neutralized his full powers. In three other occurrences, this word has been translated as “no value” (Rom 4:14), “emptied” (1 Cor 1:17) and “deprive” (1 Cor 9:15).<br />
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Jesus became a “servant” or “doulos,” not just a minister (diakonos) or a steward (oiketes). There is nothing more lowly than to be a servant. The doulos is a full-time slave, not a 9 to 5 attendant or butler. He is the lowest of low – he is not even a busboy, a dishwasher a floor-sweeper, a potato-peeler or a menial worker. The servant or slave had no rights, union or freedom. He does all things at all times under all conditions.<br />
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Paul distinguished Jesus’ nature (morphe) from his likeness or “homoioma” of man. One is His true identity; the other is His accepted role. Romans 8:3 says that God sent his own Son in the likeness of sinful man to be a sin offering. <br />
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Jesus is the Savior <br />
8 And being found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! (Phil 2:8)<br />
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Someone said of the “The differences between you and your boss”:<br />
When you take a long time, you’re slow. <br />
When your boss takes a long time, he’s thorough. <br />
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When you don’t do it, you’re lazy. <br />
When your boss doesn’t do it, he’s too busy. <br />
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When you make a mistake, you’re an idiot. <br />
When your boss makes a mistake, he’s only human. <br />
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When you do something without being told, you’re overstepping your authority. <br />
When your boss does the same thing, that’s initiative. <br />
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When you take a stand, you’re being bull-headed. <br />
When your boss does it, he’s being firm. <br />
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When you overlooked a rule of etiquette, you’re being rude. <br />
When your boss skips a few rules, he’s being original. <br />
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When you please your boss, you’re brown-nosing. <br />
When your boss pleases his boss, he’s being co-operative. <br />
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When you’re out of the office, you’re wandering around. <br />
When your boss is out of the office, he’s on business. <br />
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When you take a day off sick, you’re always sick. <br />
When your boss takes a day off sick, he must be very ill. <br />
<br />
When you apply for leave, you must be going for an interview. <br />
When your boss applies for leave, it’s because he’s overworked. <br />
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The popular use of the word “lord” in Christianity is really a strange thing, because a lord is never nice, kind or lenient in ancient times. <br />
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The word “humble” is to lower or lessen oneself. Others short themselves but no one wants or wishes to die for it. Lord Jesus humbled himself without reducing or shaming himself. Jesus’ humility is very complex. His humility is not humiliation, which is the feeling of utter shame and dishonor. Humility imposed by others and realized by force is humiliation. The humility of Jesus is the same word for the humility of a child (Matt 18:4), the flattening of mountain and hill (Luke 3:5), and in Paul’s use in 2 Corinthians 11:7 with the word “myself” - “lower myself.” Jesus’ humility was glorious and worthwhile because it was for the sins and salvation of man. It was honor, not dishonor. Jesus underwent suffering but not shame. He was distressed but not disgraced, distraught but not debased. <br />
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The cross stands for or corresponds to three things in the Bible. It represents or signifies foolishness (1 Cor 1:18), offense (Gal 5:11) and shame (Heb 12:20). Jesus took upon himself a senseless, shameful and sacrificial death. The cross is persecution (Gal 5:11, 6:12 ) and a stumbling block to the world (1 Cor. 1:23), but from it is reconciliation with God (Eph 2:16 ) and peace with God (Col 1:20). Jesus’ crucifixion was His and the Father to decide - not man. It represents the greatest love of all – the love of the Father for the Son, and the love of the Son for the world.<br />
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Jesus Will Reign Supreme<br />
9 Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:9-11)<br />
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Gov. Arnold Schwarzenegger, the Republican governor of California whose wife is the niece of the powerful Kennedy clan of Massachusetts, did a most reckless thing during his term in service. He did not have a motorcycle license but it did not stop him from driving a motorcycle that crashed into a Volvo SUV as he was turning out of a driveway on the winding hillside road, leaving him with 15 stitches on his top lip from the crash.<br />
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The governor joked about his predicament to the press that hounded him and the critics that mocked him: “A car pulled out in front of me; it was right there in front. And I just couldn’t make a decision which way to go. I knew, I knew if I would turn left, that the Republicans would get mad. And if I turned right, my wife would get mad, so I just crashed right into the car. I said, ‘This is a safer thing to do.’” (“Gov. to Ditch Bike for Now,” Los Angeles Times, 1/11/06)<br />
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One thing about the Lord Jesus is that He is never sweet. New-agers and Interfaith advocates and world religions like their Lord sweet, as George Harrison crooned in “My sweet Lord.” But out Lord is not candy, chocolate, cake, cinnamon or cream, especially when He returns. <br />
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The word “exalt” or “huperupsoo” is the only occurrence in the Bible, even though the shorter “hupsoo” occurs 20 times in the Bible. “Hupsoo” is mostly translated in NIV as “lift up” (Luke 1:52, 10:15, John 3:14, 8:28, 12:32, 12:34, James 4:10, 1 Peter 5:6). Jesus denounced Capernaum’s pride as “lifted up to the skies” (Matt 11:23) or “hupsoo,” but Jesus’ exaltation is “huper-upsoo,” “Huper-upsoo” means “exceedingly exalted,” with the additional huper or “hyper.” Jesus was greatly exalted, super-exalted, the utmost, the highest and the maximum exaltation ever, over and beyond the skies. It is exaltation fit only for the Jesus the Lord, the king, No one can bear the cross, so no one but Christ can wear the crown.<br />
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The word “huper” or “above” is used frequently in this passage to express in utmost terms what Jesus did, twice appended to another word and once by itself. The word “obey” (v 8) is “hupekoos” from two words “huper” and “akouo,” listening. So Jesus’ obedience means he was attentively or “hyper” listening. The second time the word appears is appended to the word “exalt,” or “huperupsoo.” The third time it stands by itself in verse 9 – the name “above” every name. Why is his name so special? Because He is super-humble and super-obedient. At the mention of his name, every knee should bow in heaven and one earth and under the earth. The heavens and firmaments will bow to him. The living and the dead will bow to him. Angels and demons will bow to him. The world is not enough. The universe is not enough. Those alive, those lifeless and the afterlife will bow to him. All that is in the earthly, the heavenly and the supernatural realms will bow to him.<br />
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The word “bow” (v 10) occurs four times in the Bible. It is usually used in the context of worship (Rom 11:4, 14:11, Eph 3:14). Bowing means more than the act; it means total allegiance, unreserved commitment and sworn loyalty.<br />
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“Under the earth” is the third rare word in this passage besides “grasped” in verse 6 and “exalted” in verse 9. It means “under the ground,” alluding to the world of departed spirits.<br />
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The regular word for confess, “homologeo,” occurs 24 times in the Bible; “homo” means “together” and “logos” means “word.” This unusual and infrequent “confession” word or “exomologeo” has the added word “ek” (or “ex”), meaning “out.” So “exomologeo” meaning outpouring of words, whether grudgingly or heartily. For unbelievers it is not intentional but it is definitely not coerced. There will be positive outburst and pessimistic outcry at the outbreak of his name. Godly people and gloomy people will speak His name. It will be an optimistic day for some and ominous day for others. It will be a delightful day for believers but a depressing day for unbelievers. Many will rejoice and multitudes will regret. It will be a marvelous day for some and miserable day for others.<br />
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It is no coincidence that the first time the title “Lord Jesus” made its debut was at Christ’s resurrection (Mark 16:19, Luke 24:3) and about 100 times since in the Bible. <br />
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The word “all” occurs three times in the passage too – every name and every knee (v 9) and every tongue (v 10). There will be no exception or exemption, no excuse or explanation, and no escape or exclusion.<br />
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Jesus was born “Christ the Lord,” according to Luke 2:11, but now the Greek text ascribed to the resurrected Jesus the more personal and rightful title “Jesus our Lord” – three times (Rom 4:24, 1 Cor 9:1, 2 Peter 1:2), “Jesus Christ OUR Lord” four times (Rom 1:3, 5:21, 7:25, 1 Cor 1:9), seven times for both “OUR Lord” (1 Tim 1:14, 2 Tim 1:8, Heb 7:14, 2 Peter 1:11, 2:20, 3:18, Rev 11:15) and the longer title “Christ Jesus OUR Lord” (Rom 6:23, Rom 8:39, 1 Cor 15:31, Eph 3:11, 1 Tim 1:2, 2 Tim 1:2) seven times, “OUR Lord Jesus” eleven times (Acts 15:11, 20:21, Rom 16:20, 1 Cor 5:4, 5:4, 1 Thess 2:19, 3:11, 3:13, 2 Thess 1:8, Heb 13:20), the longest and supreme title “OUR Lord Jesus Christ” 33 times (Acts 15:26, Rom 5:1, 5:11, 15:6, 15:30, Rom 16:18, 1 Cor 1:2, 1:7, 1:8, 1:10, 15:57, 2 Cor 1:3, 8:9, Gal 6:14, 6:18, Eph 1:3, 1:17, 5:20, 6:24, Col 1:3, 1 Thess 5:9, 5:23, 5:28, 2 Thess 1:12, 2:1, 2:14, 2:16, 2 Thess 3:18, 2 Peter 1:3, 1:8, 1:14, Jude 4, 17, 21), meaning He has the rightful, exclusive and undisputed claim over our lives.<br />
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Conclusion: Jesus is the Lord of the harvest (Matt 9:38) and Lord of the Sabbath (Matt 12:8, Luke 6:5), the Lord of all (Acts 10:36, Rom 10:12) – the Jew and Gentile, the Lord of both the dead and the living (Rom 14:9), the Lord of peace (2 Thess 3:16), the Lord of the earth (Rev 11:4). He is our Lord Jesus Christ-their Lord and ours (1 Cor 1:2), but most of all he is “our Lord” and “our Lord Jesus,” “Jesus our Lord” and “Jesus Christ our Lord,” “Christ Jesus our Lord” and “Our Lord Jesus Christ.” <br />
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Finally, in Revelation Jesus is no longer Lord or the Lord Almighty (James 5:4) but with three new names: “the King of Kings and the lord of lords” (Rev 17:14, 19:16), “the Lord God Almighty” (Rev 11:17, 15:3, 16:7, 19:6 - our Lord God Almighty, 21:22) and “the Lord God omnipotent” (Rev 19:6). He would not be meek and lowly, gentle and humble, the king of nice at His second coming. <br />
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Is Jesus your Savior? Is He the Lord of your life? Are you living your life for His glory? Are you ready for His coming? Is He coming for you?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164607444500230832006-11-26T22:03:00.000-08:002011-12-31T01:33:16.867-08:00God of Wonders, Pt. 7: "Great is Thy Faithfulness"GREAT IS THY FAITHFULNESS (PSALMS 89:1-4)<br />
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God’s faithfulness to me can be summed up by my wife’s grievance against me: “God drops everything on your lap for you - including me!” She was right. God gave me a godly, loving, smart and wonderful wife. On hearing me speak for the first time, my Ph. D wife told me she enjoyed and appreciated my preaching; if not I would still be intimidated by her and we could still be single! Whenever we reminiscence on how we met, she would always say, “It’s so unfair!” <br />
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I wanted to head East and Midwest for ministry after seven years in Los Angeles but God brought me back to Southern California after half a year looking over there. Basically, I was not Chinese or American enough over there!<br />
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Friends and pastors in the ministry are puzzled how an English-speaking person like me “unexpectedly” gained a foothold in training young Chinese-speaking preachers. The seminary invited me to preach in Mandarin at their chapel service. They suggested I could use both languages, so I reluctantly agreed. A few days before the date, they called me and asked me to speak in English instead because officials from the accreditation agency ATS (Association of Theological Schools) were visiting the seminary and also attending chapel the same day – to my advantage. By God’s grace, the sermon went well. After that, the school invited me to lecture on preaching. I said, “In English?” They said, “No, in Mandarin.” I said, “I’ll think about it.” So I asked my friends, who all agreed it was a great opportunity. The students and I are gaps apart in language but I have been the regular teacher for more than seven years now on a subject most pastors would love to have the opportunity to teach. Not bad for someone who attended an English-speaking school from grade one and learned Mandarin in America!<br />
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The saying “God/The Lord/He is faithful” is integral to the New Testament (1 Cor 1:9, 1 Cor 10:13, 2 Cor 1:18, 2 Thess 3:3, 1 John 1:9). In fact, there are more such creedal declarations of His faithfulness than of His glory and love. <br />
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Ethan the Ezrahite’s Psalms 89 is a beautiful psalm extolling God’s faithfulness. The wisdom of Solomon was greater than the wisdom of all the men of the East and greater than all the wisdom of Egypt. Next to him on the wisdom chart was Ethan the Ezrahite (1 Kings 4:30-31), the author of Psalms 89. Ethan the Ezrahite only penned one psalm but boy, was he a good songwriter and lyricist who spoke volumes on God’s faithfulness. <br />
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Why do we extol God’s faithfulness? What has He done? Who gets the benefit?<br />
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God’s Praise is Spoken from Our Lips<br />
I will sing of the LORD’s great love forever; with my mouth I will make your faithfulness known through all generations. (Psalms 89:1)<br />
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To Doris’ teenage nephew Joshua, food and singing are related. Born and raised in San Diego, he loves Chinese food, singing after a meal contentedly seating at the back of the car by himself. When he stayed with us when his mother was on a short-term missions trip, I did my best to shake him off his “Whatever,” “It’s OK” or “I don’t know” youth mentality. I asked the early teen then, “What do you want for lunch?” He said, “I don’t know,” which gives me more fuel to tease him. So I said, “Let’s eat American fast food.” He sobered up when he knew his love for Chinese food would be unrequited. Joshua then blurted and protested, “But we are Chinese! So we got to eat Chinese food!” His nice uncle and aunt (us) were happy to oblige.<br />
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Whenever Joshua’s family comes to visit, eating is their top priority. So off we go with Joshua’s family to Monterey Park or Rowland Heights. Once we went to a highly-rated but expensive shabu shabu restaurant in Monterey Park. The prices were exorbitant for thin slices of meat that one can get at the Chinese supermarket for a fraction of the cost. So we ate conservatively! Driving home after dinner we chatted for a long time until we ran out of conversation. <br />
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That’s when we realized something was wrong. Joshua was quietly sitting on the last row of the van, not saying a word throughout the conversation. Joshua’s parents said, “Oh-oh, Joshua is not singing. That means the food was so-so.” He shrugged his young shoulders. According to his parents, if Joshua does not sing, it means the food was merely mediocre or average, not good to great, or deserving praise or song.<br />
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God deserves our praise. His faithfulness is more than a statement of fact or a piece of information. God wants us to praise Him as well as proclaiming Him. He wants praise to be in our hearts as well as on our lips. He is not interested in head knowledge; He is after daily affirmation.<br />
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Singing is a wonderful way to liven up expression, perk up interest, cheer oneself up and brighten up others. Singing praises to God has always been a tradition in worship. The first vocal singer or praise leader in Israel was none other than Moses, who led the Israelites in song after crushing the Egyptians (Ex 15:1). The first soloist in the Bible was Miriam (Ex 15:21), who took a tambourine in her hand, and all the women followed her, with tambourines and dancing (Ex 15:20)<br />
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Most of our singing is personal, but singing in the Bible is anything but personal. It is about God and not you, about the Lord’s greatness and not your mood, about what the Lord has done and not about how you are feeling today.<br />
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The early singers, including Moses and Miriam, were more experiential than theological. They described what literally happened to them. For example, Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for he is highly exalted. The horse and its rider he has hurled into the sea (Ex 15:1). They described a personal event, not make a theological statement.<br />
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David, the greatest singer in Israel’s history, introduced music, singing, choir and instruments into worship. He wrote the first singing psalm in the Bible (Ps 7) and put Levites (1 Chron 6:48) in charge of music in the house of the LORD (1 Chron 6:31-32). <br />
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With specialization came a rich collection of songs, reflected in Psalms, and the need for more theology and teaching. You will be surprised to know most of early songs were descriptive, not doctrinal, that is the singers described specifically why they were singing at that time but not generally why God’s people through the ages sing praises. For example, it was common in pre-David days to say, “I will sing to the LORD, I will sing” (Judg 5:3) or “I will sing praise.” They were spontaneous rather than systematic. Praising God for what and why was not exactly stated in theological terms. The lyrics were stated in vague and spontaneous terms, but not educational and instructional. The Psalms, on the other hand, were theological and poetical than emotional. <br />
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In the Psalms, the psalmist would occasionally sing praise for God’s strength (Ps 59:16), his wonderful acts (Ps 105:2) and the greatness of God’s glory (Ps 138:5), but the top reason for singing was the Lord’s “checed” (Ps 59:16, 89:1, 101:1), translated in verse 1 as “great love” by NIV, “lovingkindness” by NASB, “mercies” by KJV and” steadfast love” by RSV. Basically all translations have trouble with this word; when used in other context and verses the translators will supply either “goodness,” “kindness,” “mercy,” “love,” “favor” or something close, depending on text. <br />
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This word is used 247 times in the Old Testament, and is one of the most important words in the Old Testament. It is not sentimental love but steadfast love based on a covenant relationship with God. It is out of God’s loyalty, not man’s lovability. In some ways “checed” expresses agape more eloquently than even agape itself, because agape is a regular Greek word but “checed” is exclusive to Gods’ unconditional and unchanging love.<br />
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A casual reading of verse 1 suggests praising God’s faithfulness through all generations. The Hebrew text makes no mistake that it is not “God’s faithfulness through all generations” that deserves our praise, but that we should “make known to all generations His faithfulness.” The original text begins with, “To all generations will I make known they faithfulness with my mouth.” <br />
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God’s Power is Seen in the Skies<br />
2 I will declare that your love stands firm forever, that you established your faithfulness in heaven itself. (Psalms 89:2)<br />
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A sojourner in his travels came upon three individuals working with stone. Curious as to what the workers were doing with the stones, the traveler approached the first worker and asked, “What are you doing with these stones?” Without the slightest hesitation, the worker promptly replied, “I am a stone cutter and I am cutting stones.” <br />
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Still unclear of the workers’ task and not satisfied with the answer, the traveler approached the second worker and asked the same question: “What are you doing with these stones?” To this the second worker thought for a moment, gazed briefly at the traveler and sought to explain, “I am a stone cutter and I am cutting stones to earn enough money to support my family.” <br />
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Perplexed by the two different responses to the same question, the sojourner approached the third and asked, “What are you doing with these stones?” Thinking for a moment, the worker stared at the stone and the chisel in his hand, then turned to the traveler and said, “I am a stone cutter and I am building a cathedral for God’s glory!” <br />
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What do you see in the sky? Do you see what the psalmist see? Maybe you are like mere scientists who see blue skies, dust clouds, and weather forecasts, but the psalmist saw the big picture. Like I always say, scientists can advice you on the “what” and “how,” but they can never tell you the “why.”<br />
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The idea that God’s faithfulness is etched, recorded and displayed in the skies is a persistent and ongoing theme, and not a new thought. Ps 36:5 says, “Your love, O LORD, reaches to the heavens, your faithfulness to the skies.”<br />
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The heaven is rightly used to specify and qualify God’s faithfulness because it is as old as the earth or planet itself. When did the word “heaven” first appear in the Bible? Genesis 1:1 says, “In the beginning God created the heavens and the earth.” God’s faithfulness begins from day one even though man is slow to understand and quick to forget. <br />
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The Hebrew word “heaven” has such a great history, story and theology. When God made the heavens, He gave us the largest and biggest, widest and longest, highest and tallest blank piece of canvas possibly made - and more. Genesis tells us that God made the heavens, always plural in Hebrew, to signify its intensity and the impossibility of its duplication or multiplicity elsewhere. He hanged two great lights in the heaven or sky to give light on the earth (Gen 1:15-16) and let fly birds in the open skies (Gen 1:20). When God made the heavens he completed and complemented it with all its “host” (the first time the word “host” appears) or their vast array (Gen 2:1, Deut 4:19).<br />
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Other words directly associated with heaven are rain (Gen 8:2, Deut 11:11), stars (Gen 15:5, 22:17), brimstone and fire or burning sulfur - that rained on Sodom and Gomorrah out of heavens (Gen 19:24), the dew of heaven (Gen 27:28), the highest heavens (Deut 10:14, 1 Kings 8:27, Neh 9:6, Ps 115:16, Ps 148:4), hailstones (Josh 10:11), frost or ice (Job 38:29), snow (Isa 55:10) and clouds (Ps 147:8). Each one of these bears witness to God’s faithfulness. <br />
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Not too long ago, NASA’s $150 million WMAP satellite, launched in 2001, released a report. The report says that “normal matter, the stuff of people and planets, is only about 4% of the combined matter and energy in the universe. Dark matter, invisible and exotic physical particles, and dark energy, a gravity-defying force behind the continuing expansion of the universe, makes up the rest” Stanford University physicist Leonard Susskind explained further, “The universe is vastly bigger than we ever imagined. It’s so big that we no longer have any reason to believe that our tiny patch of it is representative of the whole thing, And all we can see, are at most a tiny dot in an unimaginably large sea of space and time.” (“Big Bang Unfolded in the Blink of an Eye” USA TODAY 3/17/06)<br />
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The theology of heaven by and large is undertaken by the Psalmists. They were the ones who noted the heaven’s theological relationship with God and testimony to Him. When you look at the heavens you see its Maker (Ps 115:15, 121:2, 124:8, 134:3, 146:6), the work of His fingers (Ps 8:3) and hands (Ps 102:25), His glory (Ps 8:1, 19:1, 113:4, 148:13), His mercy (Ps 36:5, 57:10, 108:4), His righteousness (Ps 50:6, 97:6) and His faithfulness (Ps 89:2).<br />
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God’s Promise is Shown to His People<br />
3 You said, “I have made a covenant with my chosen one, I have sworn to David my servant, 4’I will establish your line forever and make your throne firm through all generations.’”(Psalms 89:3-4)<br />
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In the words of an old hymn: <br />
“God has not promised, <br />
Skies always blue <br />
Flower-strewn pathways, <br />
All our lives through; <br />
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God has not promised, <br />
Sun without rain, <br />
Joy without sorrow, <br />
Peace without pain. <br />
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But God has promised, <br />
Strength for the day, <br />
Rest for the labor, <br />
Light for the way; <br />
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Yes, God has promised, <br />
Grace for the trials, <br />
Help from above, <br />
Unfailing sympathy, undying love.<br />
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The biggest testimony to God’s faithfulness is that He still perseveres with us despite our mistakes, weaknesses and sins.<br />
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The case of David is a good study of how God has established His faithfulness to His people. David was the greatest king of Israel. He was a good friend, a great king and an excellent warrior. The chosen one (v 3), however, is not a term restricted or original to David. Others chosen included Jacob or Israel (Ps 105:6, Isa 45:4), Moses (Ps 106:23), the Israelites (1 Chron 16:13, Ps 105:43), the Messiah (Isa 42:1) and even Saul (2 Sam 21:6). Which goes to show God’s chosen one is an act of grace and faithfulness. Saul, the first king, and not David, could have been the chosen one.<br />
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The Hebrew word “established” (v 4) means fix, prepare, apply. That’s the same word for verse 2, about God’s faithfulness established in the heavens. God’s faithfulness to David is as sure as the heavens, as “the moon and the stars” God have “set in place (establish)” (Ps 8:3), as the established “sun and moon” (Ps 74:16) and the established “moon.” (Ps 89: 37). It is also used in regard to the “established” earth (Ps 119:90), the established “earth that endures” (Ps 147:8), the “heavens” (Prov 3:19, 8:27), the “world” (Jer 10:12, 51:15) and as “sure as the sun rises” (Hos 6:3).<br />
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In his young age David could do no wrong, but later he committed adultery with Bathsheba and killed her husband. David’s children were a bunch of spoilt brats, idol worshippers and failing kings. Only eight “did what was right in the eyes of the Lord.” Surprisingly the same phrase or term was applied to David the righteous father but not Solomon his idolatrous son. The eight kings doing right were Asa (1 Kings 15:11), Asa’s son Jehoshaphat (1 Kings 22:43), Jehoash (2 Kings 12:2), Amaziah (2 Kings 14:3) and his son Azariah (2 Kings 15:3), Jotham (2 Kings 15:34) and his grandson Hezekiah (2 Kings 18:3) and the last one, Josiah (2 Kings 22:2).<br />
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Readers know that only three were faithful and godly to the end. I call them the three J’s - Jehoshaphat, Jotham and Josiah. Two of the eight good southern kings – Joash the priest-killer and Amaziah the idolater - were so disgraced before God and in the Scriptures that they never made it to Jesus’ genealogy, even while bad kings were listed there. Three were above average but short of excellence, including Asa – due his bitterness, Uzziah – his pride, and Hezekiah – his naiveté, and they all had a bad ending. <br />
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Conclusion: Only the good Lord is Faithful and True (Rev 3:14, 19:11), merciful and faithful ( Heb 2:17), but we are called to be faithful and wise (Matt 24:45, Luke 12:42) and to be good and faithful servants (Matt 25:21). Everything in the air and in the sky points and testifies to God’s faithfulness, from the gas molecules to the ozone layer, from sunlight to snowflakes, from sunrise to sunset, from hemisphere to horizon, from rain to dew, from clouds to rainbows, from lightning to thunder, even the occasional snowstorm and thunderstorm. Are you faithful to God? Faithfulness does not mean perfection or sinless-ness; it means dedication, dutifulness, dependability. When we look at the heavens we do not ask what they are, we ask why they’re there. We do not ask about the objects, but their objective; not its identity but its intention; not the results but the reason. Have you thanked God for His faithfulness in providing you a way out in times of temptation (1 Cor 10:13)? That He has strengthened and protected you from evil (2 Thess 3:3)? Most of all, that He will forgive you when you confess your sin to Him (1 John 1:9)? Finally, let us hold unswervingly to the hope we profess, for He who promised is faithful (Heb 10:23).<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164607497204548622006-11-26T22:04:00.000-08:002011-12-31T01:27:24.497-08:00God of Wonders, Pt. 6: "God is Love"GOD IS LOVE (JOHN 3:16)<br />
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What is love? It’s been said:<br />
“Money can build a charming house BUT<br />
Love can furnish it with the feeling of home.<br />
Duty can pack an adequate sack lunch BUT<br />
Love would decide to tuck a little love note inside.<br />
Money can buy a television set BUT<br />
Love controls how much it is watched, and what is watched.<br />
Obligation sends a child to bed on time BUT<br />
Love tucks the covers in just right and passes out kisses and hugs.<br />
Obligation can cook a meal BUT<br />
Love embellishes the table with a potted ivy trailing around slender candles.<br />
Duty writes letters to a child at camp BUT<br />
Love tucks a joke or a picture or a fresh stick of gum inside.<br />
Compulsion keeps a sparkling house BUT<br />
Love and prayer produce a happy family.<br />
Duty is easily offended if it isn’t appreciated BUT<br />
Love learns to laugh and to work for the sheer joy of doing, giving and contributing.<br />
Obligation can pour a glass of milk BUT<br />
Love adds a little chocolate to it.”<br />
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Christianity is unique and distinct from all the religions of the world for its teaching and emphasis on love. The Greatest Commandment is to “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” The second greatest is to “love your neighbor as yourself” (Mark 12:30-31) and the new commandment Jesus ushered in is for us to “love one another” (John 13:34-35). As you can see, the narcissistic theme of loving oneself is far from the ideal and alien to the gospel.<br />
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John 3:16 is the world’s best known Bible verse and the most memorized verse. It is popular on T-shirts and bumper stickers and at ball games. When pitchers, free-throw shooters are about to release the ball a guy with this verse could well be in the stands. Every preacher has to preach it one time in life; but single verse sermons are the hardest to preach!<br />
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What are the characteristics of “agape” love? Why is love the greatest virtue of all? How did God risk His all for love?<br />
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Love is Active in Stride<br />
16 “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. 17 For God did not send his Son into the world to condemn the world, but to save the world through him. 18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son. (John 3:16-21)<br />
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One of my favorite Broadway musicals is “The Fiddler on the Roof.” In the musical “Fiddler on the Roof” Teyve the Jewish milkman discovered his daughters had arranged their own weddings, marrying against their wishes, one to a jailed revolutionary husband and another to a poor tailor - all in the name of love and out of love. <br />
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Teyve grappled with the new world of love by asking his wife Golde three times: “Do you love me?” Golde sneered: “Do I love you? For twenty-five years I’ve washed your clothes Cooked your meals, cleaned your house, given you children, milked the cow. After twenty-five years, why talk about love right now?”<br />
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Tevye responded: “Golde, The first time I met you was on our wedding day. I was scared.” To which Golde admitted: “I was shy”<br />
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Tevye said, “I was nervous.” Golde concurred: “So was I.”<br />
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Tevye disclosed: “But my father and my mother said we’d learn to love each other.And now I’m asking, Golde, ‘Do you love me?’” Golde shouted: “I’m your wife.”<br />
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Tevye whispered: “I know...but do you love me?” Golde questioned: “Do I love him? For twenty-five years I’ve lived with him, fought him, starved with him. Twenty-five years my bed is his. If that’s not love, what is?”<br />
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Tevye roared: “Then you love me?” Golde snapped: “I suppose I do.”<br />
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Tevye acknowledged: “And I suppose I love you too.” They concluded: “It doesn’t change a thing but even so. After twenty-five years, it’s nice to know.”<br />
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The Greeks distinguished between philos, which is personal liking, relational and emotional in nature; eros, which is physical affection, sexual and passionate in kind; and agape – perfect love, which is unconditional and unchanging, the word for God’s love. <br />
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John is the gospel of agape love. The verb “love” occurs five times in Mark, eight times in Matthew, 13 times in Luke but an incredible 37 times in John - three times more than Luke, seven times more than Mark, and more than the Synoptics combined.<br />
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The noun for “love” makes for greater contrast and drama in the gospels. It is not found in Mark, found only once in both Matthew (24:12) and Luke (11:42) but seven times in John (5:42, 13:35, 15:9, 15:10, 15:10, 15:13, 17:26). <br />
Agape love is not a feeling or a sentiment but an action. It is an active verb. Interestingly enough, the passive voice for the verb is not found in the New Testament. All 140 occurrences of it in Greek are in the active voice – “love” instead of “be loved” or “was loved.” There is no case for passivity in love. As Francis of Assisi once prayed, “O Divine Master, grant that I may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love.” <br />
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Agape love is characterized by God’s relentless, passionate and unfathomable pursuit and wooing of sinners. As the Bible say, “We love because he first loved us” (1 John 4:19). Love does not sit back and fold the arms. It does not say, “Your death is your business.” Jesus said, “I have not come to call the righteous, but sinners” (Mark 2:17); “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45); and “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full” (John 10:10).<br />
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God is actively involved in our lives and in the world. He is actively at work in His creation and in His children to bring about healing and restoration, loving and caring, salvation and transformation.<br />
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The agape love of God is not dependent on the merit, worth, distinction, attraction or goodness in its recipients. It is in the nature, kindness and compassion, mercy and initiative of God.<br />
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Love is Objective is Scope<br />
A missionary to Hong Kong told me this story: During the early days of missionary work in Hong Kong, the foreign missionaries had to study the local dialect for ministry. They even had to study the Cantonese people’s preference to use colloquial expressions such as the shorter- and local-sounding “唐人” (Tang people) and not “中國人” for Chinese people, and to say “tang雞” not “sha (殺) 雞” for “killing chicken.” <br />
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The missionaries were often reminded to spare and not slander the language with their awkward inflections. They were told to pay special attention to John 3:16, to say “God loves the world” (神愛世人) with a light tone and not to upset locals with the embarrassing and harsh-sounding (神愛西人) “God loves the Westerners.” In fact, they were discouraged from trying that line in the pulpit, but who could blame the brave ones for wanting to quote the most famous evangelistic phrase and the most popular verse in the Bible?<br />
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One upstart and smart-alecky missionary had a mind of his own and decided that he was ready for the big test. On the big day, he rose up in an evangelistic meeting to speak to an unconverted crowd. When the announced text was John 3:16 the church leaders groaned in worry, wringed their hands and rolled their eyes, thinking, “Here we go again. Another missionary murdering the language.” But the missionary was ready to spring a big surprise on the unsuspecting audience. He said, “I know you expect me to bungle on reading John 3:16 and say “God loves the Westerners (神愛西人).” But let me tell you, God loves the world (神愛世人).” At this point, the leaders heaved a sigh of relief. But the missionary, wanted to demonstrate his mastery of the language, that he was ahead of the curve and to tell of God’s love for the Chinese, added, “In fact, God not only loves the Westerners (西人), he also loves劏人 (killing people), unfortunately substituting the lighter tone for “Chinese” people to make it sound like God loves “killing” people – the harsher tone.<br />
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I have always thought love is not emphasized in the Old Testament, but it is not true. Some remarked that the concept of God loving people is alien to the Old Testament, which is not true, too. The verb love occurs 209 times in the Old Testament, describing the love of men and women, parent and child, love of friends (1 Sam 18:1), love to neighbors (Lev 19:18), alien (Deut 10:18), slaves and masters (Ex 21:5). Love is everywhere in the Old Testament, but with a twist. God declared His love for Abraham (Isa 41:8 “friend” or “love”), Jacob or Israel (Isa 43:4, 48:14, Hos 11:1, Mal 1:2), the forefathers (Deut 4:37), the Israelites or Jewish people (Deut 23:5). <br />
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So John sprang a surprise on his readers, who had read the Old Testament countless times and know of God’s exclusive love. The context of John’s bold statement must be seen in the light of the night visit by Nicodemus, who was a Pharisee, a member of the Jewish ruling council (John 3:1) and Israel’s teacher (John 3:10). Jesus ambushed him with this statement on love instead. Jesus did not say, “For God so loved Israel” or “For God so loved the Jews,” but “For God so loved the world.” This teaching was even more amazing because it is the first record of love in the New Testament. The outrageous and controversial and revolutionary statement was made early in the gospels, before John the Baptist was imprisoned (John 3:24). <br />
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God’s eyes of love are not tinted by color, skin or language. His love is not confined or restricted to a race, a nation, a community, a background or an upbringing. It is for the Jews and the Gentiles, the circumcised and the uncircumcised, the chosen and the outcast. In the early church it meant that the gospel was not only for the Jews, the God-fearing Gentile or the Gentile proselyte who frequents the temple, but for those not converting to Judaism. The intent of God working in and through the Jews to bring the Gentiles to salvation was lost on the Jews. It bred an exclusive relationship, a national interest and holier-than-thou attitude.<br />
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Love is Positive in Spirit <br />
16 “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. 17 For God did not send his Son into the world to condemn the world, but to save the world through him. <br />
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One of the scariest places I have been to is Singapore’s Tiger Balm (Haw Par) Garden, where the Ten Courts of Hell were displayed to uneasy tourists. Besides the worst criminals and crooks, those punished in hell include landlords or agents who cheat on renter’s deposit, incompetent physicians, matchmakers, the ungrateful, those disrespectful to elders, high-interest money lenders, those wasting food and those neglecting the old or the young. Seems like nobody is let off the hook!<br />
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The offenders punishment includes extreme thirst and hunger, soaking in ice, dipping in volcano, bathing in filthy blood, being tied to a red hot copper pillar and grilled, pounding by a stone mallet, hurling onto a hill of knives, sawn into halves, one’s tongue being pulled out, frying in a wok of boiling oil and getting crushed under boulders. <br />
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However, the Greek word for “perish” or “destroy” is used cautiously and not gleefully in the Bible. The only ones Jesus destroyed on earth were evil spirits, which he did on two occasions (Mark 1:24, 9:22, Luke 4:34). The only other record of someone perishing at His coming was none other than Christ himself – due to an impressive list of people plotting his destruction, including the Pharisees (Matt 12:14, Mark 3:6), the chief priests (Matt 27:20, Luke 19:47) and the elders (Matt 27:20), the Herodians (Mark 3:6), the teachers of the law (Mark 11:18 , Luke 19:47) and the leaders among the people (Luke 19:47). <br />
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The agape love of God is positive, not negative. John cared that people believed in the gospel, even though he occasionally warned against not believing; even then, the admonition ratio of “believing” to “not believing” is 77 to 23 occurrences – more than three times for the positive exhortation. John speaks 17 times on the subject of “eternity,” more than any other gospel. Matthew has six references, Mark has three and Luke has four, but all 17 references in John to eternity have to do with eternal life – 13 times “eternal life” and four times the reverse, “life eternal” in Greek word order (John 4:36, 12:25, 12:50, 17:3). In fact, John talks more about eternity than any book in the New Testament, and always in the positive sense. All the negative references and connotations to eternity are in the first three gospels, such as the words “eternal fire” (Matt 18:8, Matt 25:41), “eternal punishment” (Matt 25:46), and “eternal sin” (Mark 3:29).<br />
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The claim that “God did not send his Son into the world to condemn the world” is often challenged by atheists, unbelievers and liberals, who often charged that the Bible and Christians are intolerant, unloving and downright hateful to say that Jesus is the only way of salvation and to God, and that believers like nothing more than to see sinners burn in hell.<br />
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Why did Jesus then insist that He did not come to judge or condemn the world at His coming? Well then, who was judged if not unbelievers when He came? John 16:11 says, “The prince of this world now stands condemned.” If he did not come to condemn the world, why does condemnation still exist? Paul gives us the answer: “All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (Rom 2:12). Our thoughts, words and actions were judged by the law, not by Christ. The law was the measuring stick, our evaluation form and our approval rating, and by the standard of the law, we all have a failing grade, a dreaded C with no repeat test.<br />
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Again, does it mean that there is no judgment? That Jesus is not any judge at all? John 12:48-49 says that judgment is awaiting the one who rejects Him and does not accept His words, but the condemnation will happen at the last day. The theme of judgment on the last day by Jesus is consistent with the rest of the teachings of the Bible (John 5:30, John 8:15, Acts 17:31, 1 Cor 4: 5). He will judge the living and the dead at His coming (2 Tim 4:1, Heb 10:30, 1 Peter 4:5, Rev 11:18, 16:5, 19:2, 19:11, 20:12)<br />
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Conclusion: 1 John 4:18 says, “There is no fear in love. But perfect love drives out fear.” The greatest love of all is not the love you have for yourself, the love for your neighbor, the love you have for God or even the love of God for you. The greatest love of all is not God’s love for the world, but God’s love for His Son. It is pre-history, the oldest and the truest. The Father’s love for the Son is well-documented in the Bible, again only in John (John 14:31, 15:9, 17:23-24, 17:26). John 17:23 says that the Father loved the world even as the Father had loved the Son, and John 17:24 says that the Father loved the Son before the creation of the world. Yet God the Father sacrificed His Son for lost and unworthy sinners like us. John is not only the gospel of love; it is also the gospel of belief. The word occurs nine times in Luke, 11 times in Matthew, 15 times in Mark, and an astonishing 100 times in John. Have you participated in and shared in the greatest love of all – God’s love for His Son? Do you know recognize your Maker (John 1:10), the Lamb of God, who took away the sin of the world (John 1:29)? Do you know no one loves you more than Jesus Christ, who demonstrated His love for you by dying for sin and taking your place on the cross?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164607532681558912006-11-26T22:05:00.000-08:002011-12-31T01:20:14.463-08:00God of Wonders, Pt. 5: "The King of Glory"THE KING OF GLORY (PSALMS 24:7-10)<br />
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A fifth grade teacher in a Christian school asked her class to look at TV commercials and see if they could use them in some way to communicate ideas about God. Here are some of the results from the kids: <br />
God is like BAYER ASPIRIN ... He works miracles. <br />
God is like a FORD ... He’s got a better idea. <br />
God is like COKE ... He’s the real thing. <br />
God is like HALLMARK CARDS ... He cares enough to send His very best. <br />
God is like TIDE ... He gets the stains out that others leave behind. <br />
God is like GENERAL ELECTRIC ... He brings good things to life. <br />
God is like SEARS ... He has everything. <br />
God is like ALKA-SELTZER ... Try Him, you’ll like Him. <br />
God is like SCOTCH TAPE ... You can’t see him, but you know He’s there. <br />
God is like DELTA ... He’s ready when you are. <br />
God is like ALLSTATE ... You’re in good hands with Him. <br />
God is like VO-5 HAIR SPRAY ... He holds through all kinds of weather. <br />
God is like DIAL SOAP ... Aren’t you glad you have Him. Don’t you wish everybody did. <br />
<a href="http://bitsandpieces.blogstream.com/v1/pid/42398_What-is-God-Like.html">http://bitsandpieces.blogstream.com/v1/pid/42398_What-is-God-Like.html</a><br />
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The Hebrew word “glory” is most exclusive to God and yet an ordinary word describing earthly things. The Hebrew word for glory or “kabod” is used to describe Aaron’s priestly robes (Ex 28:2), the reign of kings such as David (1 Chron 17:18, 29:28), Jehoshaphat (2 Chron 17:5), Hezekiah (2 Chron 32:27) and even Gentile king Xerxes (Est 1:4), and the splendor of countries such as Moab (Isa 16:14), Israel (Isa 17:3) and Lebanon (Isa 35:2). The same word for man’s glory is used of God’s glory. But God’s glory is unlike man’s glory. <br />
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What is God’s glory like? How is it different from man’s glory? Why is His glory eternal?<br />
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He is Majestic and His Glory Cannot be Shared<br />
7 Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. (Ps 24:7)<br />
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One of the most enigmatic and controversial figures in Chinese church history is Watchman Nee, who had such a stranglehold on his church and denomination that it became unhealthy, overbearing and even cult-like. His nephew Stephen Chan, son of Nee’s eldest sister, a prolific writer whose commentaries are widely read and used in Chinese churches, tells of his experience with the group in his Chinese book “My Uncle Watchman Nee.” He said in 1948 he was inclined upon his seminary graduation to join the “Little Flock” group because he enjoyed reading his uncle’s books, since he had bought and read all the books, magazines and tracts his uncle had wrote, but decided otherwise upon contact with the group. <br />
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Chan said, “When I returned to Fuzhou that year my greatest disappointment was that I felt some in the group worshipped God but many there definitely “worshipped” their idol. We would regularly hear ‘Brother Nee said’ and not ‘God said.’ It seems that ‘Brother Nee said’ had more authority than ‘The Bible said.’” <br />
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He continued, “If I have to write all I heard of the ‘mythical stories’ of Brother Nee, these little booklets would immediately become a giant volume, but praise God I forget them all because they make people’s stomachs upset (fan wei). To turn someone just like us in condition to be like God is outright sin.” (My Uncle Watchmen Nee 50, Alliance Press)<br />
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One of the most unique attributes of God, more unique than the word “holy,” is the word “glory.” Few words are as exclusive to God as the word “glory.” Kings and queens call themselves “Your majesty” and “Your Highness.” The Catholic church has claimed many; the Pope has the title “Your Holiness,” the bishop is called “Your Grace” and the Cardinal “Your Eminence.” Earthly judges are called “Your Honor.” No one, however, is his right frame of mind demands to be addressed as “Your Glory.” Why?<br />
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The Bible tells us that man’s glory come from God and is given or bestowed by God (1 Chron 29:12, Ps 3:3), but it cannot be shared. Man is the beneficiary of God’s glory but God alone is the benefactor. We reap life’s bounteous benefits but God is life’s Benevolent Benefactor. The Bible tells us that while others freely use the word “glory,” only God’s name is glorious, holy or praiseworthy (Neh 9:5, Ps 66:2, 72:19, 145:21).<br />
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Not only is our God glorious and praiseworthy, He is the King of glory. In fact, to my surprise from my study, there are only a few kingly names God outright agrees to, admits to and acquiesce to. The Hebrew word for “king” is used 2523 times in the Old Testament but it is not popular with God - not at all, because of the limited scope of the word in ancient settings and in Old Testament times. The word “king” was used of rulers from local chiefs to national leaders and Gentile monarchs. The king we worship is not the king of a secular country or earthly domain, but of eternal and never-ending glory. <br />
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In fact, the word “king” is never used of God in the historical books until the exilic period, where the kingdom was no more. Truth to be told, God was never addressed as “king” in the time of Abraham, Moses or Samuel; it started with David’s coronation as king. Ironically, God acknowledged Himself as Jacob’s King (Isa 41:21), Israel’s King (Isa 44:6) and King of the nations (Jer 10:7) only after the local king was dethroned and the Jewish monarchy had ended, to show that He was now the rightful King and that there would be no confusion with Israel’s kings that are temporary, transitory and toppled.<br />
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The kingly tribute to God, however, was significant in poetry, significantly in the book of Psalms, where the celebration of God as King made its debut and found its voice and place 20 times, but not according to popular tribal thinking. The favorite kingly title in the Old Testament is also in Psalms, in Psalms 24, where the phrase “the King of glory” occurs five times (Ps 24:7, 8, 9, 10, 10). True to form, the king word is associated with His attribute and nature, who He is and how He wants to be known. God rejects the notion He is King of any countryside, city or country. The kings of the earth are wicked, weak and worthless. Any outright kingly association with a country is unintended, regrettable and erroneous. <br />
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Most shockingly, God rejects even being “King” of His beloved Israel and Judah until they were no more. Most of the kingly titles ascribed to God are in Psalms. In Psalms He is never simply “King” per se in Hebrew, but always “the King” (Ps 98:6, 145:1), “our King” (Ps 47:6, 89:18), “King forever” (Ps 10:16, 29:10) – twice each; “their King” (Ps 149:2), “King of all the earth” (Ps 47:7), “King of glory” (Ps 24:7, 8, 9, 10), “great King” (Ps. 48:2), “great King over all the earth” (Ps 47:2), “great King above all gods” (Ps 95:3) – once each; and more affectionately and commonly known as “My king” (Ps 2:6, 5:2, 44:4, 68:24, 74:12, 84:3) – six references. “My king” refers to a personal relationship with God – with emphasis on the word “my.” <br />
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In the New Testament, Jesus accepts the kingly title “The King of the Jews” (Matt 27:11) when asked; again a nod to the people and not the nation – its government, territory and politics. <br />
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He is Mighty and His Glory Cannot Be Stopped<br />
8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. (Ps 24:8)<br />
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When Mike Kollin was a linebacker for the Dolphins and a graduate of Auburn University, his former college coach, Shug Jordan, asked him if he would do some recruiting for him. Mike said, “Sure, coach. What kind of player are you looking for?” <br />
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The coach said, “Well, Mike, you know there’s that fellow, you knock him down, he just stays down?” Mike said, “We don’t want him, do we, coach?” “No, that’s right. Then there’s that fellow, you knock him down and he gets up, but you knock him down again and he stays down.” Mike answered, “We don’t want him either, do we, coach?” Coach said, “No, but Mike, there’s a fellow, you knock him down, he gets up. Knock him down, he gets up. Knock him down, he gets up. Knock him down, he gets up.” Mike said, “That’s the guy we want, isn’t it, coach?” The coach answered, “No, we don’t want him either. I want you to find that guy who’s knocking everybody down. That’s the guy we want!”(James S. Hewett, Illustrations Unlimited p. 466, Tyndale). <br />
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To understand the King of glory, one would have to understand his strength. What does it mean to say the Lord is strong? Is he strong like coffee or medicine? Is he as strong as an ox? Like Samson or Hercules?<br />
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There is nothing as strong as the Lord in battle array (v 8), on a rampage and in a militant mode. The Hebrew word “kabod” or “glory” appears about 200 times in Hebrew. Kabod refers to the great physical weight or “quantity” of a thing, but the word does not mean simply “heavy,” but “fullness,” “excellence” and “meritorious-ness.” He is the heavyweight; fully packed and fully backed. In the New Testament, the difference between the glory of Christ and the glory of His creation is simply that his glory is eternal (1 Peter 5:10) and great (Matt 24:30); other words of glory is just “glory.” His glory is changeless, ageless, endless, timeless, boundless. <br />
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The word “strong” and the word “mighty” are common words in the Bible but the phrase “strong and mighty” is excusive to the King of glory. The word “strong” is not the regular Hebrew word for “strong” that occurs 92 times in the Bible; this word is used only twice (Ps 24:8, Is 43:17), meaning not only strong but forcible, used for an army. It comes from the root idea of prevailing or overpowering (Judg 6:2, Ps 9:19), overpowering (Judg 3:10) and triumphant (Ps 9:19, Dan 11:12). God is not only strong, but He is unstoppable, uncontrollable and untiring. He’ll come as a one-person army, a lone ranger, a wandering swordsman. It’ll be the most lopsided one-on-one win. He’ll be the heavy favorite, crushing enemies single-handedly. The Lord is a one-person wrecking ball, crew and machine.<br />
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Further, God’s glory means that He is every inch and indication who He said He is – and more. The Lord is not just a competitor, he’s a conqueror; he’s not just a wrestler, he’s a winner; he’s not just a contestant, challenger or contender; he’s the champion, the punisher, the finisher. <br />
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Of course, strong is not strong if it is not battle strong. The word “mighty” calls back to the days and glory associated with warriors and champions (Ps 19:5). The angels that do His bidding are mighty (Ps 103:20). The lion king, who retreats before nothing, is mighty among beasts (Prov 30:30).<br />
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He is Matchless and His Glory Cannot Be Surpassed<br />
9 Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in. 10 Who is he, this King of glory? The LORD Almighty--he is the King of glory. (Ps 24:9-10)<br />
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The King of glory He is also known as the Lord of Almighty, or the “Lord of Hosts” in most other translations. What is meant by “Lord of hosts,” especially the “hosts” word? The word is used for the starry host of heaven (Deut 4:19, Ps 33:6, Isa 34:4) and for heavenly hosts of angels (Ps 103:20-21). <br />
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According to Wikipedia, astronomers count and classify stars by temperature, size, age, location and multiplicity (or companion star). Astronomers estimate that there are 300 billion stars in our own Milky Way and at least 70 sextillion (7×1022) stars in the known universe. That is 70 000 000 000 000 000 000 000, or 230 billion times as many as the stars in our own galaxy. The Sun is the biggest and nearest star to Earth. The nearest star to the Earth, apart from the Sun, is Proxima Centauri, which is 39.9 trillion kilometers, or it takes Proxima Centauri 4.2 years to reach Earth. Traveling at the orbit speed of the Space Shuttle, at 5 miles per second or almost 30,000 kilometers per hour, it would take about 150,000 years to get there. Stars range in size from the tiny neutron stars (dead stars) no bigger than a city, to super giants like the North Star (Polaris) and Betelgeuse, in the Orion constellation, which have a diameter about 1,000 times larger than the Sun—about 1.6 billion kilometers. <br />
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The fantastic thing is that even all the starry host in heaven in their heavenly array is just singular, compared to the Lord of hosts – the word “hosts” is plural. <br />
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This plural usage for God includes about 250 times the title “Lord Almighty,” three times the shorter “God Almighty” (Ps 80:7, 80:14, Amos 5:27), more than 30 times the longer “the Lord God Almighty” (2 Sam 5:10, Ps 59:5, 69:6, 80:4, 80:19, Isa 3:15, 10:23, 10:24, 22:5, 22:12, 22:14, 28:22, Jer 2:19, 5:14, 15:16, 35:17, 38:17, 44:7, 46:10, 46:10, 49:5, 50:25, 50:31, Hos 12:5, Amos 4:13, 5:14, 5:15, 5:16, 6:8, 6:14, 9:5) and only one time the longest “hosts” title - Lord GOD, the God of hosts (Amos 3:13).<br />
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Also to my surprise the more the Israelites were persecuted the more the Lord of hosts spoke to them and for them. While the Lord of hosts is exalted and praised in the Psalms, it is not in Psalms that the word is most meaningful. Psalms, written before the exile and at the zenith of David’s kingdom, makes a mere 15 references in 150 chapters to the phrase “the Lord of hosts.” Shockingly, the phrase the Lord of hosts is most prominent in the exile and post-exile period, where the prophets comforted the people in their suffering. Isaiah used the phrase an astonishing 64 times, followed by Zechariah 53 times, 24 times in Malachi’s short book of four chapters, 14 times in Haggai’s shorter book of two chapters. So chapter for chapter, the post-exilic prophet Haggai spoke more about the Lord of hosts then the exilic prophets or the pre-exilic Psalms. One can say that it is not in the calm of the Psalms or the storm of the exile but in the calm after the storm that the Lord of hosts is most prominent and most personal to the people of God.<br />
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Conclusion: The Westminster Confession says that the chief end of man is to glorify God and enjoy Him forever. 1 Corinthians 10:31 says, “So whether you eat or drink or whatever you do, do it all for the glory of God.” There is only one occasion of “great power and glory” in the Bible attested by the gospels - when the Son of Man comes (Matt 24:30, Mark 13:26, Luke 21:27) to claim His regal title as “King of kings and Lord of lord” (1 Tim 6:15, Rev 19:16). When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the sheep from the goats (Matt 25:31-32). All the nations of the earth will mourn when they will see the Son of Man coming on the clouds of the sky, with power and great glory (Matt 24:30), and He will reward each person according to what he has done (Matt 16:27). Then we will behold the glory of the Son of God that is forever (Rom 11:36, 16:27, Gal 1:5, Eph 3:21, Phil 4:20, 1 Tim 1:17, Heb 13:21, 1 Peter 4:11, 5:11, 2 Peter 3:18, Rev 1:6). Jesus says, “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels” (Mark 8:38). Are you willing to give glory to Him now or be forced to give it later? The question is not how much you know about His glory, but is He coming for you? Do you glorify His name, His salvation and majesty?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164687923240797132006-11-27T20:24:00.000-08:002011-12-31T01:15:44.867-08:00God of Wonders, Pt. 3: "You Have No Excuse"YOU HAVE NO EXCUSE (ROMANS 1:18-23)<br />
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A family received an important recall notice that says:<br />
“The Creator of mankind is recalling all units manufactured, regardless of make or year, due to a serious defect in the central component of the heart. This is due to a malfunction in the original prototype units, code named Adam and Eve, that has resulted in the reproduction of the same defect in all subsequent units. This defect has been technically termed, ‘Subsequent Internal Non-Morality,’ or S-I-N. <br />
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Symptoms include: loss of direction, foul vocal emissions, selfish behavior, depression, fear and aggression.<br />
The manufacturer, who is not at fault, is nevertheless providing a repair service, free of charge, to correct this SIN defect. The number to call is P-R-A-Y-E-R. Once connected, please upload your burden of SIN by pressing R-E-P-E-N-T-A-N-C-E. Next, download J-E-S-U-S into the heart. <br />
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Warning: If you continue to operate your human unit without correction, you void the manufacturer’s warranty. This is because you expose the human unit to dangers and problems too numerous to list. For free emergency service, call on J-E-S-U-S.<br />
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DANGER: The human units not receiving this recall action will eventually be scrapped in the furnace. <br />
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The wrath of God is not a subject for fainthearted and progressive, open-minded modern man. It is not central to the gospel but it is inseparable from the gospel. The Greek word for “wrath” occurs 12 times in Romans and 36 times altogether in the New Testament. Jesus’ wrath was mentioned merely three times but the display was significant. Once, His “wrath,” translated as “distressed,” was directed at the Pharisees who were watching to see if He would heal on the Sabbath day (Mark 3:5). Another time, He revealed that whoever rejects the Son would experience God’s wrath (John 3:36). On the last occasion, he warned of a dreadful day in the future accompanied by great distress and wrath (Luke 21:23)<br />
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The wrath of God, however, is central to the writing and theology of Paul, who uses two thirds of the Greek word “wrath” in the Bible, or 21 of the 31 times the word. For Paul, the wrath of God is not a future event, but a present reality. He said, “The wrath of God IS being revealed from heaven” (v 18). However, he distinguished the “wrath of God” from “the day of God’s wrath” (Rom 2:5), the future great day of the LORD that the prophet Zephaniah colorfully referred to, a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness, a day of trumpet and battle cry against the fortified cities and against the corner towers (Zeph 1:14-16). This double time fulfillment – present and future - of God’s wrath is consistently taught in Paul’s writing; so much so that readers will have to note its tense. Even so, Paul insisted that God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ (1 Thess 5:9). Wrath, therefore, is a present reality of a future event due to the consequence of sin and the choice we make. Wrath is more than anger; it is rage, fury and indignation at man’s sin of unbelief and stubbornness in rejecting the gospel.<br />
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Why is future wrath revealed in present time or hastened to this point? Whom is His wrath directed upon? What is God so angry about?<br />
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The End is Sure<br />
18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness (Rom 1:18)<br />
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A criminal appeared before a court. He readily recognized that the judge was a defense attorney that he had on previous trials. His joy, however, was turned to sorrow when he heard the judge say to him, “When I was your defense attorney, I defended you, but now I am no more an attorney. Now my work is to render justice. I shall listen to the witness and then I shall make a right judgment according to my oath as a judge.” <br />
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The end is sure for ignorant, sinful man, and Paul is not referring to an isolated act of sin, but man’s catalogue of sins – hence, the word “all godlessness and wickedness.” The two words “godlessness” and “wickedness” are never mentioned together in the same breath except on this occasion and in this verse. In fact, the single charge of either “godlessness” or “wickedness” by itself was serious enough. The joint mention of these two words emphasizes the summation, the magnitude and the gravity of man’s sins. <br />
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Judgment came in Noah’s time upon the same kind of people for this very reason. <br />
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The word “wickedness” in verse 18 also describes the people God’s judgment rained down upon in the days of Noah, according to 1 Peter 2:5. To no one’s surprise, Genesis 6:5 says, “The LORD saw how great man’s wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time” and Genesis 8:21 says that “every inclination of his heart is evil from childhood.” As in the days of old, man today is up to his neck and wicked to the core in sin. Man is spiteful to His Creator and wicked to his fellow man. So God is not arbitrary or subjective in the revelation of his wrath, from the Greek “apocalupto” for the word “revealed.” He is not uninformed, unfounded or unreasonable in His judgment. <br />
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What did the ungodly and unrighteous people do? God’s wrath is directed on all the godliness and wickedness of men who knowingly suppresses the truth of God’s existence (v 18). What is this word “suppress”? The Greek word is derived from two Greek words “kata” or against, and “echo” or “having.” The word has been translated as “suppress” in NIV, RSV and NASB. Much like the atheists and liberals, these people not only resist or reject the truth, but they are also opposed to people having or knowing the truth and against people who have and who keep the truth. They cannot stand Christians who champion Jesus as “the way and the truth and the life.” This kind of talk is characterized as intolerant, fanatical and even hateful nowadays.<br />
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The Evidence is Sufficient<br />
18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, 19 since what may be known about God is plain to them, because God has made it plain to them. 20 For since the creation of the world God’s invisible qualities-his eternal power and divine nature-have been clearly seen, being understood from what has been made (Rom 1:18-19)<br />
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A college professor, an avowed Atheist, was teaching his class. <br />
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He shocked several of his students when he flatly stated that there is no God, the expression “One Nation Under God”, was unconstitutional, and further, he was going to prove there is no God. <br />
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Addressing the ceiling he shouted: “God, if you are real, then I want you to knock me off this platform. I’ll give you 15 minutes!” The lecture room fell silent. You could have heard a pin fall. Ten minutes went by. Again he taunted God, saying, “Here I am, God. I’m still waiting.” <br />
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His countdown got down to the last couple of minutes when a Marine just released from active duty and newly registered in the class walked up to the professor, hit him full force in the face, and sent him tail over teacup from his lofty platform. The professor was out cold! At first the students were shocked and babbled in confusion. <br />
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The young Marine took a seat in the front row and sat silent. The class fell silent...waiting. Eventually, the professor came to, shaken. He looked at the young Marine in the front row. When he regained his senses and could speak he yelled, “What’s the matter with you? Why did you do that?” “God was busy with something else. He sent me.”<br />
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The Greek word for “plain” is “phaneros,” the equivalent of manifest or apparent. The evidence of God’s existence is not a secret because God himself has made the point of making it plain, manifest and obvious to man. This word is the same word for light shining in and exposure of darkness (Eph 5:13-14).<br />
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Every artist has a grand masterpiece, a written signature or a distinctive style. But what is God’s? The creation of the world was God’s magnum opus, master design or the blueprint of the ages. The splendor, symmetry and success of the created world are the dream of every artist, builder, mathematician, scientist and researcher. No painting, sculpture or work of art can ever match the wonder of God’s masterpiece – the universe. No artist paints on a bigger canvas, no one pays greater attention to detail and no one is more original and creative. <br />
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The invisible God had chosen to make visible His invisible existence and eternal power and divine nature through the wonders of creation. His invisible power is recognizable by the visible order, His eternal power understandable by the external evidence and His divine nature observable by the natural world. The existence of every plant, insect and creature argues for God’s existence. The constellations in the sky, the colors of the world and the complexity of organisms make the case for a Creator. One need not speculate His existence – just observe the work of His hands. One can puzzle, but there is no guesswork involved. Sadly, man looks at the creation, the greatest piece of work ever, but did not give the Creator his due; instead, he alludes it to an explosion billions of years ago or to the evolution of the species.<br />
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The word “clearly seen” (v 20) is just one Greek word – “kat-horao.” This is the only time the Greek word is used in the Bible even though the shorter version “horao” is used 59 times in the Bible. “Horao” means perceive or behold, so “kathorao” - with the additional “kata” or “through” – means seen fully or clearly, even though no one can see completely. The evidence is incontestable, indescribable and irreversible.<br />
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The word “understood” is from the Greek word “noeo,” from which the word “nouetic” is derived, or the exercise the mind by observing the facts, i.e. to comprehend or heed. It takes a genuine seeker, not a genius mind, to believe in God’s existence. General revelation and natural law make the case for the Creator, and the case against unbelievers is a slam dunk, an open and shut case. In fact, the world makes its own case, because we live in it, we look at it and we depend on it.<br />
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The Excuses are Suspect<br />
so that men are without excuse. 21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. 22 Although they claimed to be wise, they became fools 23 and exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles. (Rom 1:20-23)<br />
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Well-known Broadway producer Jed Harris once became convinced he was losing his hearing. He visited a specialist, who pulled out a gold watch and asked “Can you hear this ticking?” “Of course,” Harris replied. The specialist walked to the door and asked the question again. Harris concentrated and said, “Yes, I can hear it clearly.” Then the doctor walked into the next room and repeated the question a third time. A third time Harris said he could hear the ticking. “Mr. Harris,” the doctor concluded, “there is nothing wrong with your hearing. You just don’t listen.” (Today in the Word, June 9, 1992) <br />
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God’s frustration with man’s refusal to listen is more severe than the worst of any parent-child communication breakdown or men-women inability to relate to one another. <br />
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The phrase “without excuse” (v 20) is simply one word in Greek – an-apologetos or indefensible or inexcusable. “A(n)” is a negation, as in “atheist” - no god, and “apologetos” is defense, as in apologetics - the defense of the Christian faith<br />
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Paul progressed from the words “seen” and “understood” in verse 20 to the present word “know” (v 21). Paul expressed the two-fold duty of man: to glorify Him and give thanks. The irony of man’s declared independence from God was that his thinking was futile, not fruitful or free. His heart was darkened, not sharper or brighter. The word for “futile” is vain or empty. This word occurs just once in the New Testament but the same root word is translated as “worthless” (Acts 14: 15, James 1:26), “useless” (Titus 3:9) or “empty” (1 Peter 1:18) in other NIV passages.<br />
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The word thinking “dialogismos” (v 21), from which the English word “dialogue” is derived, implies internal consideration or external debate. It is translated as “thoughts” (Mark 7:21), “argument” (Luke 9:46), “disputing” (Rom 14:1, 1 Tim 2:8), “arguing” (Phil 2:14) elsewhere. <br />
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It is bad enough for the heart or “kardia” (v 21) to be foolish; now the foolish heart is also darkened. The word “foolish” occurs only five times in the Bible. It does not mean stupid, mindless or dim. This is the only time translated as such; elsewhere it is translated with the idea of “dull of hearing” (Matt 15:16, Mark 7:18), “making no sense” (Rom 1:31) and “absence of understanding” (Rom 10:19). How dark? As “dark” as the sun in the last days (Matt 24:29, Mark 13:24, Rev 9:2). When the sun is darkened or stopped shining, the world is as black as the night.<br />
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Foolish man exchanged the source for the resource. The Greek verb “claim” or “phasko” is merely used four times in the Bible, three times translated as “claiming” (Acts 24:9, 25:19, Rom 1:22) and once as “asserting” (Acts 24:9). People will continue to promote their “sophos” (v 22), worldly wisdom or expert testimony up to the end times. Revelation 2:2 attested to a group of people who, likewise, “claim” to be apostles but are not.<br />
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Verse 23 says man will “change” or “make different” the glory of the immortal God “to resemble” – one Greek word “homoioma” - the image of mortal man, birds, animals and reptiles. Not only did they not glorify God, they dumb down His glory.<br />
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Conclusion: God’s wrath is directed against sin, unbelief and immorality. Will God one day judge you for your refusal to believe, rejection of truth and resistance to Him? Besides the most occurrences of the word “wrath” in Romans, the second most occurrence of the book is in Revelation, when it will be consumed. On that day wrath is more specific (Rev. 6:16, 6:17, 11:18, 14:10, 16:19, 19:15). Won’t you run from the fierce wrath that will come from the Lamb (Rev 6:16) and God Almighty (Rev 19:15) by turning to His offer of love and salvation right now? Friend, are you hardening your heart and delaying in decision? The Bible says, “Today, if you hear his voice, do not harden your hearts.” (Heb 4:7)<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164687862872690712006-11-27T20:23:00.000-08:002011-12-31T01:11:41.482-08:00God of Wonders, Pt. 4: "Holy, Holy, Holy"HOLY, HOLY, HOLY (ISAIAH 6)<br />
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A young communist wrote a letter to his fiancée to break off their engagement. The girl's pastor sent the letter to Billy Graham. The communist student wrote:<br />
“We Communists have a high casualty rate. We are the ones who get shot and hung and ridiculed and fired from our jobs and in every other way are made as uncomfortable as possible. A certain percentage of us get killed or imprisoned. We live in virtual poverty. We turn back to the party every penny we make above what is absolutely necessary to keep us alive. We Communists do not have the time or money for many movies, or concerts, or T-bone steaks, or decent homes, or new cars. We have been described as fanatics. We are fanatics. Our lives are dominated by one great overshadowing factor: the struggle for world Communism. We Communists have a philosophy of life that no amount of money can buy. We have a cause to fight for, a definite purpose in life. We subordinate our petty personal selves into a great movement of humanity.<br />
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If our personal lives seem hard or our egos appear to suffer through subordination to the party, then we are adequately compensated by the thought that each of us in his small way is contributing to something new and true and better for mankind. The one thing I am in dead earnest about is the Communist cause. It is my life, my business, my religion, my hobby, my sweetheart, my wife, my mistress, my breath, and meat. I work at it in the daytime and dream of it at night. Its hold on me grows as time goes on. I cannot carry on a friendship, a love affair, or even a conversation without relating it to this force which both drives and guides my life. I evaluate people, books, ideas, and actions according to how they affect the Communist cause, and by their attitude toward it. I've already been in jail because of my ideals, and if necessary, I'm ready to go before a firing squad.”<br />
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What is your purpose in life? Do you still have a passion to change the world, make a difference and save lost souls? Where is your commitment?<br />
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Isaiah caught a dramatic vision of the Lord’s holiness in the year King Uzziah died. The good king Uzziah had died and vacated the throne but the Lord God was reigning and seated on his throne. Kingdoms and governments rise and fall, come and go, but God’s throne is unshakable, high and exalted. Uzziah’s entombment was powerfully contrasted with God’s enthronement. The earthly king was buried in his regal robes but the fringe of the heavenly king’s robe blanketed the whole temple. <br />
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The mere mention of God and presence of His holiness caused a huge commotion and a choir outbreak among angels in heavens and on earth. According to the orthodox view, the seraphs stand at the head of the nine choirs of angels. Surrounding the seat of the enthroned Lord, they ranked ahead of cherubim that carried the chariot of the divine throne (Keil & Delitzsch). The radiance of God’s holiness was too luminous for the seraphs to bear and too wondrous to behold, so much so that they covered their faces, eyes and feet, breaking out in chorus, “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” Holiness is the very essence, foundation and core of His Being.<br />
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How should men response to God’s holiness? Is His holiness for show? What should our attitude be in the presence of the Holy One? <br />
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Confession is Required for the Sinner<br />
6:1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 2 Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another: “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” 4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. 5 “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty.” (Isa 6:1-5)<br />
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Are you old enough to remember the first Indiana Jones movie – The Raiders of the Lost Ark? Do you remember the final scene when Indiana Jones and friend were bound and the ark was seized by the Nazi raiders? <br />
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However, the raiders made a wrong move and decided to open the box-like object holy to the Jewish faith as their cameras captured the event. One of the leaders dipped his hand to feel the fine sand and another laughed that they got nothing. Initially nothing happened. From then on, it was chaos. Electricity pierced the caves, forcing the soldiers to drop their guns. Then a spark or light stirred in the box and smoke boiled over like soup and fog. Indy shouts to his friend, “Shut your eyes, don’t look at it. No matter what happens, don’t look at it.” <br />
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Next, streams within the cave dramatically whirled around the soldiers as one said, “It’s beautiful!” At this time, waves and waves of fire, electricity and smoke rushed from the box and streamed into the air, transforming into a pretty face before assailing the transfixed audience from all directions, melting away and blowing up their faces. Then the streams whisked out of the cave and up into the sky before returning into the box.<br />
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How do you behave encountering God’s holy presence? Do you say “wow” or “woe” before Him? Unlike the gods of the nations, the God of Israel is holy. <br />
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The right response to His holiness is not joy, celebration, ecstasy, applause or approval, but alarm, terror, fright, horror, unease, submission, even dismay. Holiness is intrinsic to God and inseparable from God. There is no sin, impurity or blemish in Him – not even a spot or a speck. His thoughts, acts and decisions are 100% righteous and wholesome. There is not the least shortcoming or deficiency or weakness in Him. God is opposed to and cannot be associated with uncleanness, defilement and sin. The seraphs could not find a way to describe or express God’s holiness, except to repeat it three times – “holy, holy, holy,” the first continuous three-fold repetition and the utmost repetition of the word, along with Revelation 4:8, in the Bible. Praising His holiness and singing His praise are never tiresome, tedious or terrifying to them. Four times, the Bible says there is a beauty or splendor to His holiness (1 Chron 16:29, Ps 29:2, 96:9). <br />
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In the Old Testament, God was known as the “Holy One” nine times (Job 6:10, Isa 10:17, 40:25, 43:15, 49:7, Ezek 39:7, Hos 11:9, Hab 1:12, 3:3), the “Holy One of Jacob” once (Isa 29:23) and the “Holy One of Israel” an astonishing 31 times (2 Kings 19:22, Ps 71:22, 78:41, 89:18, Isa 1:4, 5:19, 5:24, 10:20, 12:6, 17:7, 29:19, 30:11, 30:12, 30:15, 31:1, 37:23, 41:14, 41:16, 41:20, 43:3, 43:14, 45:11, 47:4, 48:17, 49:7, 54:5, 55:5, 60:9, 60:14, Jer 50:29, 51:5). In the New Testament a knowledgeable demon-possessed man caused a major disturbance in the synagogue when He cried at the top of his lungs, addressing Jesus as “The Holy One of God!” (Mark 1:24, Luke 4:34). <br />
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The presence of God was spectacular in the heavens but not a feast to the eyes of heavenly beings or to the hearts of fallen humans. It is too glaring, too bright and intense for eyes, glasses and lenses. While it is an eyesore, a torture and an agony to the eyes, it is worse for man’s filthy, disobedient and rebellious heart.<br />
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Isaiah said to the effect (v 5): “I am done for,” “I am surely dead,” “I am beyond help,” “There is no remedy for me” or “I am at the end of the rope.” The Hebrew word for “ruined” occurs 15 times in the Bible, the other 14 times used in the context of helpless and defenseless people (Jer 14:17, Lam 3:49, Hos 4:5, 4:6, 10:7, 10:15, 10:15, Obad 5, Zeph 1:11), ruined and wasted cities (Isa 15:1, 15:1, Jer 47:5) and perishing beasts (Ps 49:12, 20). Isaiah thought he was history, dead for sure – as if he would be struck by the sword or crumble from a heart attack. Only with cleansed hearts can sinful men come into the presence of a holy God. Man could only catch a vision of God, but not meet God face to face. Not even Moses was afforded the privilege to see God’s face. The LORD knew Moses face to face (Deut 34:10) and spoke to Moses face to face (Ex 33:11) just as He did with the Israelites (Deut 5:4), but Moses did not meet God face to face. Exodus 33:23 says Moses saw the back, and not the face of God.<br />
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The awareness of sin is heightened and maximized in the presence of divinity. Frantic witnesses find no sand to bury their head, no cave to run to, no sin unexposed. The word “unclean” is even more dramatic. There were four ways an Israelite was considered defiled: (1) from eating unclean animals such as pigs, (2) from contact with carcasses (Lev 11:8, 11:38), (3) from a bodily discharge of man or woman (Lev 15) and (4) from infectious diseases such as leprosy (Lev 13:15, 13:44). The first three has limits – usually seven days (Lev 12:1, 15:14). The man with leprosy, however, is confined without limit and the only person who has warn passersby of his presence by crying “Unclean, Unclean” (Lev 13:45). Isaiah’s actions resembled that of a leper in the presence of God who could only cry “unclean” and testify to his own sinfulness, worthlessness and unrighteousness. He could not imagine his face more diseased, disfigured and disgraced than before God.<br />
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Cleansing is Required by the Savior<br />
6 Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. 7 With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.” (Isa 6:6-7)<br />
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What do you consider the worst household chore? An Internet men’s grooming column suggested ironing clothes is one of the worst chores. Other unpleasant chores cited include mowing the lawn, grocery shopping, taking out the trash, making the bed every day and drying dishes, but families and homeowners and maybe teens would know the answer to this question, which I asked my wife, too. She replied without hesitation, “Cleaning. Cleaning things that are hardest to clean.”<br />
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Home is unlike dormitory. At home we have to continually vacuum the floor, clean the dishes, the pots, the wok, the stove, the area surrounding the kitchen floor and of course, the worst of the lot - the restrooms. My wife is on me like a hawk when it comes to cleaning dishes. I would conveniently miss what is not on the sink – a wok or a pot that is on the stove, the rice cooker that is on the table, and even something by or at the sink. It has to be on the sink for me to spot it, she complained.<br />
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Of all things in the world, man’s heart is the hardest to clean. No soap, detergent or chemical is tough enough to clean the sin, stubbornness and stain in his heart. Cleaning, however, is similar but not identical to cleansing. Both are necessary, continual and refreshing, but cleaning has to do with things and objects, but cleansing has to do with hearts and minds. Cleaning has to do with the outside, but cleaning on the inside. Most of all, cleaning is an act of men, but cleansing is an act of God. The principal agencies for cleansing in the Old Testament include water for ailments (Lev 15:5-18, etc.), or combined with a sin offering and burnt offering (Lev 12:6-8); fire (Num 31:23; the ashes of a heifer or young cow. For complex ceremonial cases such as leprosy, combining water, cedar, hyssop, crimson thread, the blood and flight of birds, the trespass offering, sin offering, burnt offering (Lev 14). Blood, the means and the emblem of life, plays a large part in the major cleansings - propitiation for sin, as well as the removal of ceremonial defilement. (International Standard Bible Encyclopedia “Cleanse”)<br />
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There are two words for sin in this passage. First is guilt (v 7) or “avon,” which is derived from the root `awah, which means “to be bent, bowed down, twisted, perverted” or “to twist, pervert,” according to Vine’s. It portrays sin as a perversion of life (a twisting out of the right way), a perversion of truth (a twisting into error), or a perversion of intent (a bending of rectitude into willful disobedience). The English word “iniquity” is the best single-word equivalent. This word has to with man’s inner condition. (Vine’s Expository Dictionary of Biblical Words)<br />
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The second word “sin” or “chatta’ah” means missing the road or mark. This addresses man’s outward behavior. For the most part this word represents a sin against God. Men are to return from “sin,” which is a path, a life-style or act deviating from that which God has marked out (1 Kings 8:35). They should depart from “sin” (2 Kings 10:31), be concerned about it (Ps 38:18), and confess it (Num 5:7). The noun first appears in Gen 4:7, where Cain is warned that “sin is crouching at your door.” (Vine’s Expository Dictionary of Biblical Words)<br />
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The word “atone” (v 7) or “kaphar” is an outstanding theological term. It occurs 102 times in the Bible, mostly translated as atonement, but four times for forgive (Ps 65:3, 78:38, 79:9, Jer 18:23) and once each for coat (Gen 6:14), pacify (Gen 32:20), pardon (2 Chron 30:18), appease (Prov 16:14), annulled (Isa 28:18), conjure away (Isa 47:11). When God commanded Noah to build an ark, he also instructed him to subdivide the ark into rooms and to coat or “kaphar” the room, which was to apply a “coating” of bitumen to the rooms – I’ll let the builders figure this out! Atonement therefore does not mean the absence of sin, but the covering for sin. One is not concealed or protected from sin but has a wrapper or covering around sin.<br />
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Theologically speaking, sinner’s sins are forgiven and atoned for but they are not absent of sin, free from sin or unstained by sin ever again when he is cleansed. Homeowners know when they have cleaned their kitchens, rooms and restrooms, they do not need to do it ever again, right? Of course not. Some families sweep their floors every day, some vacuum every week and month.<br />
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In the same way the word “taken away” (v 7) means remove from, put away or turn aside but not forever or permanent. If so, man would have no responsibility. In Exodus (30:10), Aaron was instructed to make an annual atonement at the altar once a year (Ex 30:10). In Leviticus provision was made for the Israelites sin. Once a year the priest was to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites--all their sins--and put them on the goat’s head and then send the goat away into the desert, carrying all their sins to a solitary place for atonement of sins (Lev 16:20-22)<br />
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Commission is Required of the Servant<br />
8 Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?” And I said, “Here am I. Send me!” 9 He said, “Go and tell this people: “‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ 10 Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” 11 Then I said, “For how long, O Lord?” And he answered: “Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged, 12 until the LORD has sent everyone far away and the land is utterly forsaken. 13 And though a tenth remains in the land, it will again be laid waste. But as the terebinth and oak leave stumps when they are cut down, so the holy seed will be the stump in the land.” (Isa 6:8-13)<br />
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The movie “The End of the Spear” retells one of the most dramatic stories of missions in the modern era, about five of the finest and brightest young men who dedicated their lives in the 50s to be missionaries. They uprooted their families, studied a new language and waited for an opportunity to reach the Waodani tribe, one of the most violent tribes in Ecuador. After many attempts to make contact with the tribe by dropping gifts and messages to them, they decided to land to befriend them but the meeting ended with their tragic death.<br />
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All the missionaries, except one who was barely married for two months, left behind grieving widows and fatherless toddlers. The movie continues on how the oldest of the missionary kids at the time of the incident, Steve Saint, the son of Nate Saint, one of the five missionaries who died at the spear of the Waodani, decided to return to the Amazon in 1995 to replace his departing aunt who amazingly continue to work tirelessly with the tribe that killed his brother, Steve’s father. <br />
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The most touching part in the movie, however, was when the five-year old Steve Saint grieved for the loss of his father, friend and hero. Steve explained later: “When I was a little boy, my dad was the universe. I knew that when I grew up I wanted to be just like my dad.” (“‘End of the Spear’ Story Bridges Murder, Brings Love, Reconciliation” Christian Examiner Feb. 2006)<br />
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The fourth day after his father’s disappearance, his mom took him into the room and said, “Stevie boy, your dad is never coming home.” In the movie the little boy cried out alone in despair: “It didn’t work.” They had tried their best to be friends with the natives, to reach out to them and to win them for Christ, but the kids ended up with losing a parent, experiencing death up-close and facing a bleak future.<br />
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I laugh at people who sentimentally pined for a dramatic and audible vision of God. I always say God can speak to you, but make sure you do not claim to talk to God, engage Him in conversation Joan of Arc-style. The outcome of catching a vision of God and a glimpse of Him is not a corny feeling, a joyous celebration or a loud cheer but a solemn examination and an outright confession. God does not show up in a dramatic fashion for high tea with you – it is usually high noon. Attendees’ lives are changed. They are no longer the audience but the actors themselves, not waiting to be served but waiting to be sent, not to save but to sacrifice one’s lives like Isaiah. According to tradition, Isaiah was cut into pieces by a saw.<br />
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The outcome of God’s revelation is to commission his people to service. Actually, the Lord did not commission Isaiah; he gave an invitation which Isaiah responded to: “Here am I.” This phrase is just one word in Hebrew: “hinini” or “behold I.” This is a word commonly used to state and assure one’s conscious awareness, total availability and undivided attention, tantamount to saying, “I hear and I’m here.” The other two similar “hinini” responses were from Abraham who dropped the knife he was using to sacrifice Isaac in response to the angel’s call (Gen 22:11) and Moses who stumbled upon the burning bush in the desert (Ex 3:4).<br />
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Isaiah could not believe his ears (v 9). He was called to preach to people who question what planet you are from, who could not understand where you are coming from and do not see eye to eye with you on a matter, whose hearts are hardened, eyes are dull and ears are closed. God, you must be kidding. This must be a joke. God’s commission is actually a study of contrast, an irony in evangelism and, at times, an effort in vain. God sent Isaiah with a warning: You will speak as if to a wall, until your coarse and teeth rot, but people will regard you as invisible, bothersome and even a pain in the neck and a sore to the eyes up to the very end– until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged (v 11). Do you still want to go? Your words will be considered hate speech, the literature as hate literature and the messenger as a hatemonger.<br />
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Conclusion: In the year that King Uzziah died, Isaiah encountered God’s holiness and cried exclaiming, “Long live the King.” God’s cleansing power is available for all worshippers. God is still in charge - seated on the throne. He is still actively involved in the world. He is still invested with His people. Do you feel inadequate, irrelevant and insignificant? Have you looked at God instead and offered your involvement and to be instruments? The first response to God’s holiness is “I am ruined.” Have you admitted your sin and shortcomings, so that you can advance to the next stage and say, “I am cleansed”? Have you advanced to the third stage, to be covered by the blood of the Lamb, and confidently say, “I am sent”?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164688058581672162006-11-27T20:27:00.000-08:002011-12-31T01:08:02.072-08:00God of Wonders, Pt. 2: "The Fool"THE FOOL (PSALMS 14)<br />
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A college student was in a philosophy class, where a class discussion about whether or not God exists was in progress. The professor had the following logic: “Has anyone in this class heard God?” Nobody spoke.<br />
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“Has anyone in this class touched God?” Again, nobody spoke.<br />
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“Has anyone in this class seen God?” When nobody spoke for the third time, he simply stated, “Then there is no God.”<br />
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A student did not like the sound of this at all, and asked for permission to speak. The professor granted it, and the student stood up and asked the following questions of his classmates: “Has anyone in this class heard our professor’s brain?” Silence.<br />
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“Has anyone in this class touched our professor’s brain?” Absolute silence.<br />
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“Has anyone in this class seen our professor’s brain?” When nobody in the class dared to speak, the student concluded, “Then, according to our professor’s logic, it must be true that our professor has no brain!”<br />
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What makes a man a fool, according to the psalms? Is he a fool because his I.Q. and grades are low? Is it because his thinking and speech are slow? Is it because he cannot relate to or work with people or that he has a poor self-esteem or self-image? <br />
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People are Liable for Their Foolish Conclusion<br />
The fool says in his heart, “There is no God.” They are corrupt, their deeds are vile; there is no one who does good. (Ps 14:1) <br />
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A woman’s husband had been slipping in and out of a coma for several months, yet she had stayed by his bedside every single day. One day, when he came to, he motioned for her to come nearer. <br />
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As she sat by him, he whispered, eyes full of tears, “You know what? You have been with me all through the bad times. When I got fired, you were there to support me. When my business failed, you were there. When I got shot, you were by my side. When we lost the house, you stayed right here. When my health started failing, you were still by my side... You know what?”<br />
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“What dear?” she gently asked, smiling as her heart began to fill with warmth. <br />
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“I think you’re bad luck, get the heck away from me.”<br />
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Man is a fool because he thinks he has no need for his Creator, Caregiver, Counselor and Contributor. The fool, or simply “nabal” in Hebrew without the article (“the”), leaves his mark 18 times in the Hebrew text of the Bible, five times in Psalms, more than any other book, and this is the first mention of a fool in the Psalms. As one suspects, it is also the name of Abigail’s foolish and feeble husband who attempted to confront David’s army (1 Sam 25:25). Abigail fell at David’s feet and said: “May my lord pay no attention to that wicked man Nabal. He is just like his name-his name is Fool, and folly goes with him” (1 Sam 25:23-25). In the book of Psalms, the major mark of a foolish man is that he denies God’s existence (Ps 14:1, 53:1), reviles or provokes his name, (Ps 74:18) and mocks God – meaning rebuke and shame Him - all day long (Ps 74:22).<br />
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The Bible is not surprised or alarmed by the surplus of atheists. It anticipates a world of atheists, people who dispute, deny and doubt God’s existence, those who think the world happens by itself, by chance or by evolution. The fool is one who thinks the world of his ruling, discovery and theory and the worst about His revelation, design and truth. Why is he a fool? Because man, who is so inadequate in knowledge, limited in understanding and shallow in thought has the audacity and the most to say about the things they know least about. How can mortal, finite, lowly and insignificant created human beings understand God, who is omnipotent, omniscient and omnipresent? But the fool, who is fragile in body and proud at heart, rejects revelation, God’s teachings and biblical wisdom. <br />
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The Bible is quick to praise man and reward man but is also quick to point to his folly. Whenever Psalms speaks of man’s vulnerability, the psalmist calls him not the regular “man” or “ish” in Hebrew, but “Adam” (v 2), to remind him who he is, where his place is and where he came from – the “dust” of the ground (Gen 2:7). Yes, man is powerful and peerless but he is a mere mortal. Adam is but a breath (Ps 39:5), a vanity or emptiness (Ps 39:11), and alike the beasts that perish (Ps 49:12, 20). Ps 144:4 says that “Adam” is like a breath; his days are like a fleeting shadow. <br />
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Theologically, the heart of “Adam” is evil from childhood (Gen 8:21). Job says “Adam” (man) is born to trouble as surely as sparks fly upward (Job 5:7) and that man born of woman is of few days and full of trouble (Job 14:1). The LORD knows the thoughts of Adam and He knows that they are futile (Ps 94:11). They are liars (Ps 116:11), senseless and without knowledge (Jer 10:14).<br />
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The word “looked down” (v 2) can also be translated as “looked forth” or “looked out” but why is it “looked down” instead of the other more neutral translation? It is because the word when it is associated with God, it always come with the word “from heaven” or his “sanctuary oh high” (Ps 14:2, Ps 53:2, Ps 102:19, Lam 3:50).<br />
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People are Liable for Their Flawed Condition<br />
2 The LORD looks down from heaven on the sons of men to see if there are any who understand, any who seek God. 3 All have turned aside, they have together become corrupt; there is no one who does good, not even one. (Ps 14:2-3)<br />
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In the book, The Day America Told the Truth, James Patterson and Peter Kim asked 2,000 participants their response to this question: “What are you willing to do for $10 million?” The answers:<br />
3 % would put their children up for abortion.<br />
4 % would have a sex-change operation.<br />
6 % would changer their race.<br />
7 % would kill a stranger.<br />
10 % would withhold testimony and let a murderer go free.<br />
16 % would leave their spouses.<br />
16 % would give up their American citizenship.<br />
23 % would become prostitutes for a week or more.<br />
25 % would abandon their church.<br />
25 % would abandon their entire family.<br />
(James Patterson/Peter Kim The Day America Told the Truth 66 NY/Prentice Hall Press/91)<br />
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The word “corrupt” in verse 3 occurs three times in the Old Testament, twice in the Psalms and once in Job, and it is translated as “corrupt” in NIV and “filthy” in KJV. The Chinese translation of “dirty” reflects man’s filth. Corrupt makes one think of corrupt politicians and their money, filthy has to do with morality. Corrupt has to do with man’s conduct, business and dealings, but filth has to do with man’s core, his nature and character. The theological term for the descent of man is “the total depravity of man.” <br />
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Sin completely touched and enveloped every aspect of his life – his attitude, belief – knowledge, facts and analysis. Man is totally depraved, indifferent and hostile to God. He is bad, blind, beastly and barbaric to one another. He has descended on a slippery slope he has no way of getting out or climbing up. The much-derided and -maligned Wikipedia says total depravity is “The doctrine of total inability teaches that people are by nature not inclined to love God with their whole heart, mind, or strength, as he requires, but rather all are inclined to serve their own interests over those of their neighbor and to reject the rule of God. Even religion and philanthropy are destructive to the extent that these originate from a human imagination, passions, and will. Total depravity does not mean, however, that people are as bad as possible. Rather, it means that even the good which a person may intend is faulty in its premise, false in its motive, and weak in its implementation; and there is no mere refinement of natural capacities that can correct this condition.” <br />
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Dismissing and denying God’s existence is no major surprise to the Creator. A world that wants to shut God out of the picture and exclude His mention from the modern world is not news to Him. He expected it due the fallout, but man did not. A new universe free of moral values does not shock Him. In the name of progress and diversity, the politically correct politicians, media and ACLUs of the world want nothing more than to remove the Ten Commandments, Christmas and any vestiges of Christianity or the mention of God from the nation, the city and schools. Man has nothing more urgent to do than to shut God out and to free himself. The world wanted God to butt out of their lives long before they said it. They don’t want morality, guilt or absolutes; all they want is a humanistic, neutral and liberated society.<br />
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A society free of God is not a better world; it is an ugly society. The Bible says, “The wages of sin is death.” There are merely two schools of thought about change in society. One is that society will get better, and the other is it will get worse. No one believes society will remain stagnant. Every politician promises a better society until they find out they are part of the problem.<br />
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Man can get by, advances along and makes progress, but his knowledge is the very thing that marks his descent into hell. In all the advances man has made, he cannot advance the longevity of his life or the morality of the soul. Man is attracted to power, pleasure, fame and comfort. Humans have drive, motivation and impetus and even incentive to seek fortune and fame, but never to seek God. Unlike corrupt files, sadly there is no fix, troubleshooting, recovery, repair or reconfiguration for corrupt or filthy man. <br />
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People are Liable for Their Future Choice<br />
4 Will evildoers never learn--those who devour my people as men eat bread and who do not call on the LORD? 5 There they are, overwhelmed with dread, for God is present in the company of the righteous. 6 You evildoers frustrate the plans of the poor, but the LORD is their refuge. 7 Oh, that salvation for Israel would come out of Zion! When the LORD restores the fortunes of his people, let Jacob rejoice and Israel be glad! (Ps 14:4-7)<br />
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A four year old was at the pediatrician for a check up. As the doctor looked down her ears with an otoscope, he asked, “Do you think I’ll find Big Bird in here?” The little girl stayed silent. <br />
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Next, the doctor took a tongue depressor and looked down her throat. He asked, “Do you think I’ll find the Cookie Monster down there?” Again, the little girl was silent. <br />
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Then the doctor put a stethoscope to her chest. As he listened to her heart beat, he asked, “Do you think I’ll hear Barney in there?” “Oh, no!” the little girl replied. “Jesus is in my heart. Barney’s on my underpants.”<br />
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But all is not lost for foolish man. Man still has a chance to make a choice, to make a U-turn, to stand with God and be on His side. Where do troubles come from? It has always to do with the presence of evildoers (vv 4, 6), troublemakers and lawbreakers. God is not our enemy; evil is. God is our ally, refuge and help. One might say that the persecution of the righteous can be traced to wicked people. One need not look further than society and politicians today. They pass laws to exclude Christianity, calling Christian as hateful, the Bible as hate literature for its moral views and Christians speaking out against sin as hate crimes. <br />
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The word “righteous” (v 5) is so rich in the Psalms that no exposition can do justice to it. The righteous are consistently contrasted with the wicked in the Psalms. The righteous are people who trust in God (Ps 32:11, 64:10, 97:12) - who is the essence of righteousness (Ps 7:9, 11:7, 116:5, 119:137, 129:4), His commands (Ps 37:31) and His ways (Ps 145:17). They want nothing to do with evil people (Ps 1:5-6).<br />
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The righteous man have many troubles, mostly at the hands of the wicked, but the LORD delivers him from them (Ps 34:19, 37:39 ,55:22). The Lord blesses the righteous and surrounds them with favor as with a shield (Ps 5:12). He makes the righteous secure (Ps 7:9). The eyes of the Lord are on them (Ps 34:15). The LORD loves the righteous (Ps 146:8). The righteous are blessed, favored, secured, guarded and loved by God.<br />
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The righteous is everybody’s favorite punching bag. They are the most hated group in society (Ps 34:19). The wicked plot against the righteous (Ps 37:12), lie in wait for the righteous (Ps 37:32), lined up verbal attacks against them (Ps 31:18), band together against the righteous and condemn the innocent to death (Ps 94:21), because the righteous are not envious of the wealth of the wicked (Ps 37:16). <br />
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A righteous man is wise in mind and speech (Ps 37:30), and the righteous will have the last laugh (Ps 52:6). He will flourish like a palm tree (Ps 92:12) because there is a God who judges the earth (Ps 58:11). <br />
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Conclusion: The greatest jeopardy in life is to bet against God’s existence. When man rejects God, he rejects his biblical commands, moral values and he gambles on his own future, destiny and eternity. Man is merely cocky, never clever. A truly clever person can control his life, death and fate, so man is merely clever is his own eyes. The Bible exalts wisdom and understanding but not cleverness or smartness. Man is only smart and clever but he is not truly wise or understanding. He has abilities, talent, potential and vigor that help him get by for many years but he cannot conquer diseases, death and disasters. <br />
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Do you trust in vulnerable man or in Almighty God? Do you have godly belief and spiritual conviction? Are you jealous of evil or zealous in doing good? <br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1164688115528154732006-11-27T20:28:00.000-08:002011-12-31T01:01:22.550-08:00God of Wonders, Pt. 1: "In His Time"IN HIS TIME (GENESIS 1) <br />
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A Newsweek poll shows that 91 percent of American adults say they believe in God and 87% say they identify with a specific religion. Christians far outnumber members of any other faith in the country, with 82% of the poll’s respondents identifying themselves as such. Another five percent say they follow a non-Christian faith, such as Judaism or Islam. Nearly half (48%) of the public rejects the scientific theory of evolution; one-third (34%) of college graduates say they accept the Biblical account of creation as fact. 73% of Evangelical Protestants say they believe that God created humans in their present form within the last 10,000 years; 39% of non-Evangelical Protestants and 41% of Catholics agree with that view.<br />
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Although one in ten (10%) of Americans identify themselves as having “no religion,” only six percent said they don’t believe in a God at all. Just three percent of the public self-identifies as atheist, suggesting that the term may carry some stigma. Six in ten (62%) registered voters say they would not vote for a candidate who is an atheist. In conducting the poll, Princeton Survey Research Associates International interviewed 1,004 adults aged 18 and older. (“God’s Numbers” March 31, 2007)<br />
<a href="http://www.msnbc.msn.com/id/17879317/site/newsweek/">http://www.msnbc.msn.com/id/17879317/site/newsweek/</a><br />
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According to a much-discussed survey reported in the journal Nature in 1997, 40 percent of biologists, physicists and mathematicians said they believed in God - and not just a nonspecific transcendental presence but, as the survey put it, a God to whom one may pray “in expectation of receiving an answer.” The survey, by Edward J. Larson of the University of Georgia, results were virtually unchanged from one conducted in 1914. (“Scientists Speak Up on Mix of God and Science,” New York Times, 8/23/05) <br />
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Was there light or was there water first? Why is the earth millions of years old? The first chapter of Genesis is science as you have not been taught and insight the wisest scientists would appreciate. Genesis 1 is a concise though not a comprehensive account of creation. It is true though it is not thorough. It is not intended to be a scientific and historical record but it is a theological and truthful record. <br />
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How did God create the world? What does God reveal about Himself in creation? Why did He create man?<br />
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Exalt His Power in Creation<br />
1:1 In the beginning God created the heavens and the earth. 2 Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. (Gen 1:1-2)<br />
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Stephen Hawkins said that probably the most remarkable discovery of modern cosmology is that the universe has not existed forever, but that it had a beginning, about 15 billion years ago, countering Immanuel Kant’s notion that the world was uncaused and has no beginning. Scientists like Kant’s idea because they reject the idea of a supernatural cause or a Creator. Hawkins also believes that time would collapse or end again, although I am not sure where he got the idea that the Bible says the universe is 4,000 years old. <br />
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A 2004 Gallup poll late last year showed that only 28 percent of Americans accept the theory of evolution, while 48 percent adhere to creationism - the belief that an intelligent being is responsible for the creation of the earth and its inhabitants. An informal survey released in April from the National Science Teachers Association found that 31 percent of the 1,050 respondents said they feel pressure to include “creationism, intelligent design, or other nonscientific alternatives to evolution in their science classroom.” According to the survey, while 20 percent of the teachers say the pressure comes from parents, 22 percent say it comes primarily from students. (“New Tactic In Evolution Debate,” Christian Science Monitor, May 3, 2005)<br />
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Intelligent design is the theory that the universe and its life forms are so complex that a higher cause must have caused it. It has been pointed out that some of the greatest names in science — men like Isaac Newton, Louis Pasteur, Johannes Kepler and Galileo – were Christians. <br />
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The opening statement “in the beginning” is the account of the beginning of time, space and matter, which were created and the architect is God. God existed before the physical world began. Man is finite because he is limited by his bodily flesh, the physical world and natural laws, but God has no and knows no such limitations. The single Hebrew word “re’shiyth” or “beginning” is limited to the first thing God did when time began. <br />
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Questions like this have often been put to Christians to test their knowledge: “Can God create a rock so heavy He can’t lift?” We are so stuck on physical laws, matter and substance, which are issues to man who knows no other “sphere” but not to God, who called them into existence. God is spirit (John 4:24) and He stands apart from space, time, distance and material.<br />
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The verb “created” tells that the world has a beginning, a starting point in time of which we do not know when. Man invents, but God creates. Even the best and the brightest, the most brilliant of scientists, have to invent out of something - a cell or a particle, but God creates everything out of nothing. Scientists can convert matter from solid to liquid, gas or plasma, and combine atoms into molecules and split them, but only God created from nothing. The geniuses of the world need raw material, physical resources and repeated experiments to arrive at a product or a proposition, but God creates by His spoken word, a hint of the Word who is to come. <br />
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The creation was in six days but how long the earth was in its previous depopulated and unoccupied state or form, before its present inhabitable and vital form, was not noted. Room is given to debate whether God created a young earth thousands of years young or an old earth billions of years old, or how long after He created matter did he create life.<br />
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The world was wet, ugly and messy before it was beautiful. The Hebrew word “formless” (v 2) occurs 20 times in the Bible, translated in NIV four times as “waste” (Deut 32:10, Job 6:18, 12:24, Ps 107:40), thrice as “empty” (Job 26:7, Isa 45:18, 59:4), twice for words such as “formless” (Gen 1:2, Jer 4:23), “useless” (1 Sam 12:21 twice), “worthless” (Isa 40:17, 44:9) and “naught/nothing” (Isa 40:23, 49:4), once for “ruin” (Isa 24:10), “chaos” (Isa 34:11), “desolation” (Isa 34:11), “confusion” (Isa 41:29) and “vain (Isa 45:19), and once lost in translation (Isa 29:21)!<br />
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The Hebrew word “empty” occurs only thrice in the Bible, twice translated as empty (Gen 1:2, Jer 4:23) and once for “desolation” (Isa 34:11). “Darkness” is consistently translated as “darkness” 78 of 80 times, with two exceptions: once each for “dusk” (Josh 2:5) and “gloom” (Job 10:21). Not only was the world a barren wasteland, it was pitch black. The same word describes the darkness over Egypt for three days, whereby no one could see anything or leave his place for three days (Ex 10:21-23) and for the great day of wrath when the LORD comes (Zeph 1:14-15). <br />
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The earth was devoid of light, life and color. The only thing that kept it together was the Spirit of God hovering over the “deep,” or the Hebrew word for “waters.” The word “hover” occurs thrice in the Bible, translated twice as “hover” (Gen 1:2, Deut 32:11) and once as “tremble” (Jer 23:9). The Spirit of God was actively, powerfully and energetically at work. The interest thing was the presence of water before light, in verse 3. <br />
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Experience His Provision of Care<br />
3 And God said, “Let there be light,” and there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning--the first day. 6 And God said, “Let there be an expanse between the waters to separate water from water.” 7 So God made the expanse and separated the water under the expanse from the water above it. And it was so. 8 God called the expanse “sky.” And there was evening, and there was morning--the second day. 9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good. 11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning--the third day. 14 And God said, “Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, 15 and let them be lights in the expanse of the sky to give light on the earth.” And it was so. 16 God made two great lights--the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the expanse of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was good. 19 And there was evening, and there was morning--the fourth day. 20 And God said, “Let the water teem with living creatures, and let birds fly above the earth across the expanse of the sky.” 21 So God created the great creatures of the sea and every living and moving thing with which the water teems, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22 God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.” 23 And there was evening, and there was morning--the fifth day. 24 And God said, “Let the land produce living creatures according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to its kind.” And it was so. 25 God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good. (Gen 1:3-25)<br />
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Isn’t it ironic that the first thing the Light of the World created was light (v 3)? Note that darkness was not created on the first day; it was already present. God is the main character in the creation account of the first chapter; His name appears 33 times. All that He created was “good,” except that the word was missing on the second day, where there was no creation activity, only the separation of the sky and the waters. Everything that He made was good, flawless, perfect. <br />
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The verbs specifically indicating what God did in the creation process include “He said” (vv 3, 6, 9, 11, 14, 20, 24, 26), “He separated” (v 4), “He made” the expanse and separated the waters (v 7), “He made” two lights and set them in the sky (v 16), “He created” the great creatures of the sea (v 21), “He blessed” the creatures (v 22), “He made” the wild animals (v 25), “He created” man in his image (v 27 , created 3x) and “He blessed” them and said (v 28).<br />
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Surprisingly, the central verb in the creation process is not “create” or “made” but the verb “said” (vv 3, 6, 9, 11, 14, 20, 24, 26). God creates not “from” or “with” physical material but “by” and “through” His spoken word. He conveys his thoughts, commissions their existence and commands their presence. The Lord does not need to consult, confer or check with anybody.<br />
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The first day of God’s creation is light, not darkness, which was already present. This light is not sunlight, which was created on the fourth day (v 14). This light is not derived from the sun and stars, but from the surrounding atmosphere. Without this light, no plant, which was created a day earlier than sunlight, could survive. The sun and moon, which were created three days later, did not determine the day; light and darkness did that. The two lights merely serve as signs to mark seasons and days and years (v 14).<br />
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God provided the Day 1 light source, but this source does not have to be the sun, moon or stars. Other sources are fire, lightning, electric light globes, fluorescent tubes, luminous insects such as glow-worms and fireflies, etc. http://www.answersingenesis.org/creation/v24/i1/light.asp<br />
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Some scholars suggest this counters the worship of the sun - man’s ignorance that the sun is the source of light. <br />
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On the second day, the word “create’ was not used. Day two was a creative process more than an act of creating. What do you look for in Mars for signs of life? Or why do astronauts look for clay on other planets? The answer is the precious commodity water. He certainly did not create water on day two. Before light was created, the Spirit was hovering over the deep, or the “waters” in Hebrew. That is why water is indication of life, whether on Earth or Mars. The expanse God created is called sky (v 8), or “heaven” in KJV, for anything suspended in the air, from the blue skies to galaxies beyond. Water is in the earth’s atmosphere. Water covers 71% of earth’s surface. Earth is the only planet in the solar system or the known universe whose surface has liquid water. Earth is the only place in the universe that supports biosphere, where life is known to exist.<br />
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The second day begins God’s separating process. The divisions God ordered included the separation of light from darkness (v 4), water from water (v 7), day from night (v 14), and sunlight - another light – from darkness (v 18). God spoke the world into place but he intervened in the creation process. The word “separate,” or “divide” in KJV, means differentiating or distinguishing between. <br />
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On Day three, he grouped the waters and the land in their rightful place. He collected the waters, partitioned the skies and conceived the land. The “dry ground” (v 9) is in general called “land/earth” (v 10) too, which already debuted in verses 1 and 2, except this emerging earth was dry. The text did not state whether the land rose to the top and trapped water or it developed craters to store waters, or both depression and elevation occurred at the same. <br />
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God was not done with day three, followed by His command for vegetation or grass – varieties of seed- and fruit- bearing plants and trees to sprout, spring out or spew out from the new land that barely surfaced. This Hebrew word for “produce” occurs only one other time in the Bible, again for vegetation (Joel 2:22). There are vegetation or “grass,” plants or “shoot,” seed, tree and fruit. The word “bear” means conceiving, producing, yielding.<br />
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As I have said previously, the sun and moon that appeared on the fourth day did not determine day and night; they were merely appointed for daytime and nighttime markers or calendar and seasonal pointers. They delineate seconds, minutes and hours of the day and number the weeks, months and years of our lives. God called the bright and glorious scorching sun and the beaming and gentler shining moon “lights” (v 16) or “luminaries.” They were made to govern or rule the day and the night (v 16) but never to govern or rule our lives or determine fate, horoscope or fengshui. God made the stars too on Day Four but they are not “luminaries” as such.<br />
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The word for “teem” (v 20) on the fifth day means “creep” or “to wriggle, by implication to swarm or abound” (Strong’s). A creep is an animal. The general translation is “move” (Gen 7:21, 8:17, 9:7, Ex 1:7, Lev 11:41). God blessed the water creatures and the winged birds; but the land creatures were created the next day. Beginning from day five, the creation was of “creatures” that were “living” (v 20). The word “creature” means breathing or vital creature, and the word “living” means fleshly or active.<br />
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Darwinian science would have people believe in the evolution of species, but the biblical record states that living creatures were created according to their kinds. There is no evolution or “missing link” discovered through the ages; the species remain in their kind. Their chromosomes might be similar 90 something percent but the few percent counts. Cross-breeding has its limits. One can crossbreed dogs within its kind, but one cannot crossbreed a horse with a donkey to produce a mule, or a zebra with a donkey, that can reproduce into the next generation. Life forms adapt to the change of environment to survive the changes around them but they can never mutate, evolve or morph out of its kind to another kind. The missing link is popular but never scientific. It is not fact but fiction. The search for the missing link to prove the leap from monkey to human is a futile, foolish and fraudulent search that has deluded and poisoned many minds. Their same ancestor – the true missing link - is dust (v 24)! <br />
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Enjoy His Presence in Communion <br />
26 Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.” 29 Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground--everything that has the breath of life in it--I give every green plant for food.” And it was so. 31 God saw all that he had made, and it was very good. And there was evening, and there was morning--the sixth day. (Gen 1:24-31)<br />
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The ongoing study and comparison of the human DNA with animal DNA will eventually make people marvel at how unique and special God created man to be. DNA is literally the creatures’ book of life. An article title pointedly say: “Just 2.5% of DNA turns mice into men.” It seems that mice and men share about 97.5% of their working DNA, just one per cent less than chimps and humans.<br />
<a href="http://www.newscientist.com/article.ns?id=dn2352">http://www.newscientist.com/article.ns?id=dn2352</a><br />
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99% of human genes are now confirmed to match that of Mus musculus. Mice have around 300 genes humans do not and vice versa. It reveals that mice have 14% less DNA than we do, totaling about 2.5 billion nucleotide base pairs against our own 2.9 billion. http://www.newscientist.com/article.ns?id=dn3147<br />
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In the year 2005, researchers who had worked for two years deciphering and analyzing the 19,300 genes belonging to a 12-year-old boxer declared that humans and dogs have essentially the same genes, but yet the complete dog genome consists of 2.4 billion chemical letters — commonly known by the letters A, T, C and G — compared with about 3 billion for humans. (“Genetic Map of Dog May Help Humans” Los Angeles Times 12/8/05) <br />
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In analyzing the 3 billion number of base pairs in the human genome and the 1.23% that are different in the chimp genome, even Time magazine admitted that man and chimps that share 99% of their DNA are so alike and yet so different:<br />
“When it comes to DNA, a human is closer to a chimp than a mouse is to a rat. Yet tiny differences, sprinkled throughout the genome, have made all the difference. Agriculture, language, art, music, technology and philosophy – all the achievements that make us profoundly different from chimpanzees and make a chimp in a business suit so deeply ridiculous – are somehow encoded within minute fractions of our genetic code. Nobody yet knows precisely where they are or how they work, but somehow in the nuclei of our cells are handfuls of amino acids, arranged in a specific order, that endows us with the brainpower to outthink and outdo our closest relatives on the tree of life. They give us the ability to speak and write and read, to compose symphonies, paint masterpieces and delve into the molecular biology that makes us who we are.” (Time 10/9/2006, “What Makes Us Different?”)<br />
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The land animals were made the same day as man, but the man God made, however, was not just “good” as animals were – they were very good (v 31). They were given dominion of rule to prevail against sea, air and land creatures. This “rule” function is different from the “governing” function of the sun and moon (v 16). Rule has the meaning of ordering and organizing, managing and monitoring, controlling and conquering it.<br />
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The word “made” (v 26) has a twist to it. God made the sky (Gen 1:6-8) and the great lights and the stars (Gen 1:15-16) - without much explanation or qualifying. He made the fruit tree and the wild animals with explanation - according to their kinds (Gen 1:11, 25), but the first thing God said upon making man was, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground” (Gen 1:26). Of all creation, man is the only creature made in His image and likeness. God made us special, in His image and likeness, meaning God made us spiritual, moral and intelligent beings. We are not creeps or animals. Frail as he is, man is such an amazing, extraordinary, interesting, outstanding and unique creature. In fact, he is the crown, the centerpiece and the climax of God’s creation. God made man not mediocre but magnificent, not good but excellent, not average but admirable.<br />
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Unlike the previous day when God created the living creatures, God did not just bless them but He also spoke to them (v 22). Man was created for a relationship – for fellowship and communion - with God from day one. Man’s soul relationship was with his God. He planted His word and voice in man’s heart when He created him. <br />
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Conclusion: The true Bible student is never afraid of scientific evidence but only of quack scientists and inexact science. Scientists only answer the “how” things were made but only the Bible gives the reason “why” they were made. Colossians 1:16-18 writes, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.” Dr. Stephen Jay Gould put it in his book “Rocks of Ages” (Ballantine, 1999): “Science speaks with authority in the realm of “what the universe is made of (fact) and why does it work this way (theory)” and religion holds sway over “questions of ultimate meaning and moral value.” <br />
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The complexity and the value of life - nature, animals and humans – argue for the existence of a Creator. His design is stamped and encoded in each of us. He created us for a meaningful relationship. Jesus came to restore man to a rightful relationship with God that was broken when man sinned, to make Him a redeemed person, responsible over all and receptive to Him. The Westminster Catechism says, “The chief end of man is to glorify God and enjoy Him forever.” Do you know more precious than any gift God has given us is the gift of Himself to die for us on the cross? Have you accepted the Savior and received the abundant life He promised? Are you a recipient and beneficiary of the most wonderful gift He has given - the gift of salvation in Jesus Christ?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1166428512144164382006-12-17T23:54:00.000-08:002011-12-31T00:56:54.580-08:00Prayer Warriors, Pt. 6: "Jesus"THE CHURCH’S ONE FOUNDATION (JOHN 17:1-26)<br />
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Several years ago Newsweek commissioned a survey of adults nationwide to examine people’s prayer beliefs and habits. 751 adults responded. Surprisingly, a high 87% of those surveyed believe that God answers prayers. 54% say they pray on a daily basis - 25% pray once a day and 29% more than once a day. Then it gets revealing when Newsweek asked them what they believe about prayer:<br />
82% ask for health or success for child or a family member.<br />
82% believe that God does not play favorites in answering prayers.<br />
79% believe that God answers prayers for healing someone with an incurable disease.<br />
75% ask for strength to overcome personal weaknesses.<br />
72% think prayers for help in finding a job are answered.<br />
54% say that when God doesn’t answer their prayers, it means it wasn’t God’s will to answer.<br />
51% think that God doesn’t answer prayers to win sporting events.<br />
36% never pray for financial or career success.<br />
82% don’t turn away from God when prayers are not answered. (“Is God Listening?” 3/31/97) <br />
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Christianity is a praying faith because our Lord is a praying Lord. John 17 is the occasion of Jesus’ longest recorded prayer in the Bible. The prayer was recorded just before Judas betrayed him and he was arrested in John 18. The hour had come for Jesus’ glorification or his death (John 12:23-24). <br />
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What did Jesus pray for in his hour of crisis, at his last uninterrupted moment in prayer? Did he pray for his destiny, his deliverance and his dignity? Did he ask for relief and release from suffering, shame and scorn?<br />
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Pray for the Salvation of the Lost<br />
17:1 After Jesus said this, he looked toward heaven and prayed: “Father, the time has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. <br />
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An elderly man was crossing a road one day when a frog called out to him and said, “Old man, if you kiss me, I'll turn into a beautiful princess.” He bent over, picked up the frog, put it in his pocket and continued walking.<br />
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The frog spoke up again and said, “If you kiss me and turn me back into a beautiful princess, I will stay with you for ONE WEEK.” <br />
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The old man took the frog out of his pocket, smiled at it and returned it to the pocket. The frog then cried out, “If you kiss me and turn me back into a princess, I’ll stay with you and do ANYTHING you want.”<br />
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Again the old man took the frog out, smiled at it and put it back into his pocket. Finally, the frog asked, “What’s the matter? I’ve told you I'm a beautiful princess, and that I'll stay with you for a week and do anything you want. Why won’t you kiss me?” The old man said, “Look. I’m an old man and, at my age, I'd rather have a talking frog.”<br />
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Long life, personal safety and divine intervention were not high on Jesus’ prayer list when he knew he was about to leave the world and the disciples. Instead, he offered eternal life to sinners. Eternity is God’s most precious gift to man. The word “give” occurs seventeen times in this chapter, more than any one chapter in the Bible. Other words related to the word “eternal” give us a better picture of eternal life. These words include eternal glory (2 Tim 2:10, 1 Pet 5:10), eternal salvation (Heb 5:9), eternal redemption (Heb 9:12) and eternal inheritance (Heb 9:15). Opposite the words “eternal life” in the Bible are “eternal fire” (Mt 18:8, 19:16, 25:41), “eternal damnation” (Mark 3:29) and “eternal judgment” (Heb 6:2) – the lot of those who rejects Him.<br />
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We like the use the word “terror” today but the biggest terror and dread and pain in life is life without God. Life without God is a waste and a crisis. It is hollow, flat and bleak. Seven times in the Book of Ecclesiastes, the wise king Solomon said that life is “meaningless, a chasing after the wind” (Eccl 1:14, 2:11, 2:17, 2:26, 4:4, 4:6, 6:9). <br />
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Life on earth without God is unsatisfying, unbearable and unproductive. Shakespeare writes in Macbeth, “Life is but a walking shadow, a poor player who struts and frets his hour upon the stage and then is heard no more. It is a tale told by an idiot Full of sound and fury, signifying nothing.” Life is an audition, a screening and a draft for the big stage in heaven. John Keats says, “Life is but a day; a fragile dew-drop on its perilous way from a tree's summit.”<br />
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Hell is hard to imagine and hard to accept but it is harder to stomach and swallow. The Chinese believe hell is 18 levels of underground torture and the Westerners say it is six feel below.<br />
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Life without God is a colossal rollercoaster, a downward spiral and a futile exercise. Jesus has the authority (v 2). He says that all authority in heaven and on earth (Matt 28:18) and over all people or flesh (Jn 17;2), and the authority most recorded Jesus in the gospels is His power to forgive sins (Matt 9:6, Mk 2:10, Lk 5:24).<br />
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Pray for the Sanctification of the Saints<br />
14 I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. 15 My prayer is not that you take them out of the world but that you protect them from the evil one. 16 They are not of the world, even as I am not of it. 17 Sanctify them by the truth; your word is truth. (John 17:14-17)<br />
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An old deacon used to pray every Wednesday night at prayer meeting for his wrongdoing and concluded his prayer the same way: “And, Lord, clean all the cobwebs out of my life – the things that are gathered there that ought not to have been there. O Lord, clean all the cobwebs out of my life.”<br />
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It got too much for one fellow in the prayer meeting after hearing the deacon one too often; so when the old deacon said the same prayer the next time, the fellow jumped to his feet and shouted: “Lord, Lord, don’t clan the cobwebs. Kill the spider, kill the spider.” (7,700 Illustrations # 5435)<br />
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While conversion is a one-time act and decision, sanctification (v 17) is a lifetime process and determination. E. Stanley Jones, the renowned Methodist missionary to India, said, “Conversion is the act of a moment and the work of a lifetime.”<br />
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Sanctification is not about living a clean or perfect life, but an obedient life. The attraction of the world, the weakness of the flesh and the onslaught of the devil are daily battles Christians face.<br />
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Thomas Fuller (1608-1661) said, “Sin seems so shallow that I may wade through it dry – shod (free) from any guiltiness; but when I have committed it, it often seems so deep that I cannot escape without drowning.” <br />
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A friend quipped, “Casualty happens because people take sin too casually.”<br />
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Sanctification is not about avoiding or escaping the world but yielding and surrendering to God. The word “world” is very prominent in Jesus’ prayer. It occurs an astonishing 20 times in John 17. Our weapons against the world’s beliefs, values or attitudes are prayer for God’s intercession (v 9), obedience to God’s word (vv 6, 8, 14) and reliance on God’s name (v 11).<br />
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Being set apart does not mean we are stored away. God will allow you to be scraped and to be sore but not to be stabbed; to be hated and hurt but not harmed. The key word is the word “overcome,” which is a word from the last verse of the previous chapter – John 16:33. Jesus said, “I have overcome the world.” The word overcome in John 16:33 comes from the root word nike. Nike is Greek for the noun victory (1 Jn 5:4), nika is the verb he has overcome (1 Jn 5:4), and hupernikomen (Rom 8:37) is more than conquerors. <br />
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In Christ we are overcomers, conquerors and victorious. <br />
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Pray for the Solidarity of the Church.<br />
20 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one: 23 I in them and you in me. May they be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me. (John 17:20-23)<br />
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There was a story of some rescuers who found a man alone on a deserted island. But his rescuers were confused by something they saw. They saw three huts. So they asked the man about the three huts. He explained, “One was for me to live in. And I’m a religious man, so I built a church.” <br />
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The rescuers, who were still confused why there should be a third hut, then asked, “Well, what about the third hut?” The man replied, “Oh, there was a church spilt.”<br />
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Thomas Jefferson said, “An association of men who will not quarrel with one another is a thing which has never existed.” <br />
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William Wallace, the leading character in the Academy-award winning move “Braveheart,” chastised his fellow Scots for allowing minor issues, internal strife, and power struggles to stand in the way of their fight for independence from the English: “We have beaten the English but they’re back because you won’t stand together.”<br />
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The word “one” is another key word in John 17. It appears in verses 11, twice in verses 21 and 22, and 23. The unity of God’s church should reflect the unity of the Father and the Son. Verse 23 reveals to us the nature of this unity. The Son is obedient to the Father and the Father loves the Son (v 23). The Bible says believers are many members, but one body (Rom 12:4-5, Col 3:15). <br />
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Again, to be one is not the absence of opinions, but the absence of divisions; it is unity, not uniformity. The church’s greatest damage is the open sore that festers and swells and spreads after a disagreement or a misunderstanding. Disunity weakens, scatters and muffles the church.<br />
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The hymn “The Church’s One Foundation” aptly records the church’s struggles:<br />
“Though with a scornful wonder<br />
Men see her sore oppressed,<br />
By schisms rent asunder,<br />
By heresies distressed:<br />
Yet saints their watch are keeping,<br />
Their cry goes up, “How long?”<br />
And soon the night of weeping<br />
Shall be the morn of song!”<br />
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No bandage or tape or glue can piece together a divided church. Some churches are split into two, some members form little cliques and many members withdraw into their shell. People from both sides of an argument or an issue claim that they are in the right, that God is on their side and that the other group started it first. It’s been said that the many churches were planted not by design but by default through church divisions, church splits and church fights. <br />
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Conclusion: Do you know what today, tomorrow and eternity holds for you? Don’t put off or put down God’s offer of salvation on Jesus Christ. For believers. do your heart, mind and body belong to the Lord or to the world? Do you bring unity, harmony and reconciliation or disunity, disharmony and discord to church and fellowship?<br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1166428552071778892006-12-17T23:55:00.000-08:002011-12-31T00:52:36.078-08:00Prayer Warriors, Pt. 5: "Ezra"THE CASE OF THE UNEQUAL YOKE (EZRA 9:1-15)<br />
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This message is intended for youth, young adults and the singles. <br />
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The weakness of God’s people in the areas of romance and marriage was confirmed to me the week I was preparing this message. I was in Los Angeles on a Monday morning when I decided to call on an old friend for lunch. Instead he asked me to join him and five old friends, including a non-believer, for dim sum. These friends are active in church, fellowship and even leadership.<br />
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The conversation for an hour and a half centered on matchmaking a non-present male friend, who is a believer, with a single girl who is a non-believer. They were brimming with excitement listing suggesting and brainstorming possible activities for the two strangers, including karaoke, ski trips and dinners. <br />
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At night, I was still bothered by the lunch conversation and so I wrote an e-mail to the Christians, discouraging them from matchmaking the Christian, who is not an active churchgoer, with a non-Christian, explaining why I had not objected during lunch. After leaving it two days in the outgoing box to make sure I do not regret writing it, I sent the following mail:<br />
“Please reconsider matchmaking brother X with a non-Christian. First, a Christian should not be equally yoked with a non-Christian. Second, his past dating relationships with non-Christians have led him farther away from the Lord, and never nearer. Third, we should focus our energy more on praying for him to return to the Lord. I did not want to share this during the luncheon out of respect for the non-Christian friend present.”<br />
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Praise the Lord, we did not engage in an e-mail war! <br />
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The principle of yoking together believers in marriage but not a Christian with a non-Christian is recorded in 2 Corinthians 6:16: “Do not be yoked together with unbelievers.” The meaning of the principle can be traced to an agricultural principle recorded in Deuteronomy 22:10: “Do not plow with an ox and a donkey yoked together.” In biblical times, a farmer was discouraged from joining an ox and a donkey at the heads and necks for the purpose of carrying a load. This mix and match method does not work because not only do the ox and donkey not belong together, they do not move, work or behave the same way. Not only would the work be hindered, the animals could be harmed.<br />
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After the Israelites had settled in the land after the exile, the new generation reverted to the old ways. Their marriage to Gentile women, who were idolaters, threatened to lead Israel on the path of apostasy. Ezra the prophet was not opposed to interracial marriage, but interfaith marriage. Surprisingly, the people accepted Ezra’s unpopular message and did not oppose or ridicule him. Why did the people respond to such an unpopular message? What did he say that touched their heart and changed their mind? <br />
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Why are believers tempted to date and marry unbelieving partners? What can we learn from interfaith marriage? How does it hurt and not help couples?<br />
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Do Not Repeat What You were Forced to Endure in the Past <br />
5 Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to the LORD my God 6 and prayed: “O my God, I am too ashamed and disgraced to lift up my face to you, my God, because our sins are higher than our heads and our guilt has reached to the heavens. 7 From the days of our forefathers until now, our guilt has been great. Because of our sins, we and our kings and our priests have been subjected to the sword and captivity, to pillage and humiliation at the hand of foreign kings, as it is today. (Ezra 9:5-7)<br />
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A pastor saw a former burglar kneeling beside a judge of the Supreme Court of England – it was the judge who had sent him to jail where he had served seven years. After his release this burglar had been converted and became a Christian worker. Yet as they knelt there, the judge and the former convict neither one seemed to be aware of the other. <br />
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After the service, the judge was walking home with the pastor and said to the pastor, “Did you notice who was kneeling beside me at the Communion rail this morning?” The pastor replied, “Yes, but I didn’t know that you noticed.” <br />
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The two walked along in silence for a few more moments, and then the judge said, “What a miracle of grace.” The pastor nodded in agreement. “Yes, what marvelous miracle of grace.” Then the judge said, “But to whom do you refer?” And the pastor said, “Why, to the conversion of that convict.” The judge said, “I was not referring to him. I was thinking of myself.” <br />
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The pastor, surprised, replied: “You were thinking of yourself? I don’t understand.” “Yes,” the judge replied, “it did not cost the burglar that much to get converted when he came out of jail. He had nothing but a history of crime behind him, and when he saw Jesus as his Savior he knew there was salvation and hope and joy for him. And he knew how much he needed that help. But look at me. I was taught from earliest infancy to live as a gentleman; that my word was to be my bond; that I was to say my prayers, go to church, take Communion and so on. I went through Oxford, took my degrees, was called to the bar and eventually became a judge. Pastor, nothing but the grace of God could have caused me to admit that I was a sinner on level with the burglar. It took much grace to forgive me for all my pride and self deception, to get me to admit that I was no better in the eyes of God than that convict that I sent to prison.” (James Hewett, Illustrations Unlimited 257) <br />
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Recalling the past was painful for Ezra. Ezra’s heart was filled with compassion for the people, and not condemnation for or condescension on the people. He felt the shame of the people and with the people but not for the people (v 6). The word disgraced in verse 6 means humiliated. The Hebrew text in verse 6 says, “I am ashamed and disgraced to lift my face to my God.” The Chinese way of saying it is, “I have no face to see You.” He wasn’t offended, angry or outraged, but he was miserable, devastated and heartbroken. Rebuke, accusation and blame weren’t in his heart. The only anger in the passage was God’s (v 14). His goal was always to invite the people to pray with Him, to confess their sins and to ask for forgiveness. Unlike Daniel who confessed to God for the sins of Israel with the word “We,” Ezra confessed to God for the people with the word “our” – 8 times from verses 6-7 alone.<br />
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Ezra tore his garment and cloak (v 3), which was an unusual practice because mourners usually rend either the tunic or the cloak. Next he pulled hair from his head and beard (v 3). Pulling hair from the head is bearable, but pulling anything lower than the head is painful. He was appalled, numbed and dazed, because the list of transgressors was from the top down. Those leading the charge into sin included priests and the Levites (v 1), and leaders and officials (v 2). <br />
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God commanded the separation of Israel from the nations to be his own and the separation of the Levites apart from the other Israelites in the Old Testament for a reason: Israel was meant “to be His own” (Lev 20:24), and the Levites “to be Mine” (Lev 20:26, Num 8:14). 1 Kings 8:53 reiterated that Israel is God’s own inheritance. When they gave of themselves and their sons and daughters in marriage to Gentiles, they were giving what weren’t theirs in the first place and what they had no right to give. 1 Corinthians 6:19-20 say, “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.” <br />
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However, the command was not meant to exclude foreigner per se, because in Isaiah 56:3 the LORD said that He does not exclude, or the word “separate” in Hebrew, the foreigner who has bound himself to Him. Two of the most legendary women in Israel’s history were foreigners – Rahab and Ruth, both were ancestors of Jesus the Messiah (Matt 1:5). The text clearly explains the objection was against “the neighboring peoples with their detestable practices” (v 1) and “the peoples who commit such detestable practices” (v 14)<br />
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Do Not Ruin What You are Free to Enjoy in the Present <br />
8 “But now, for a brief moment, the LORD our God has been gracious in leaving us a remnant and giving us a firm place in his sanctuary, and so our God gives light to our eyes and a little relief in our bondage. 9 Though we are slaves, our God has not deserted us in our bondage. He has shown us kindness in the sight of the kings of Persia: He has granted us new life to rebuild the house of our God and repair its ruins, and he has given us a wall of protection in Judah and Jerusalem. (Ezra 9:8-9)<br />
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My wife and I know a sister in Christ from South East Asia who, as a young woman, was married to an unbeliever. Even though the members of her church knew about her circumstances, they still appointed her to serve as deacon because of her proven track in service and relationships. <br />
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However, she had more than her fair share of reproof. Her husband had never stepped a foot into the church. She was known as a woman of mystery. Even though her husband did not stop her from serving, no one had seen her husband. He had never stepped his foot into the church and her only son left the church after high school. Asking about her family was a no-no. She would bristle, change topics or deflect the questions. <br />
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The irony is that when she finally retired and her son was about to become an American citizen, she cringed at the thought of immigrating there even though her husband relished the thought of reuniting with the son. She shared with us, “I won’t be as convenient as it is over here. Most importantly, I cannot not serve.” Deep in her heart, she was afraid she couldn’t even get a ride to church in a new place. She lived her life pulled by two opposing forces.<br />
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Ezra likened their sweet return to Israel after seventy years of exile as a brief moment (v 8), a small opening or a short time that God has given them. Their survival was a miracle. Countries have survived defeat or colonization, but no country can survive exile. Countries have survived their treasures plundered, their kings humiliated and their men tortured or imprisoned, but no country can survive their kings banished, their country devastated and their men killed or exiled. <br />
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Surviving colonialism was a breakthrough, but surviving exile was a miracle. The Israelites had a ray of hope (v 8) and a window of opportunity not because they were deserving but because for a brief moment, out of grace, God had left them a remnant (v 8) to return to Jerusalem to rebuild the temple and the walls (v 9) at a time when their eyes were dimming, their hopes were dying, their hair was graying in exile (v 8). For all their sins and shortcomings, seventy years of exile was short (v 8) and brief. <br />
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The contemporary argument is this: “If what I have done is so bad, how come I am doing so well? How come I have such a sweet wife, such adorable kids, and a good family?” All of grace, and nothing but grace, friend. Paul says in Romans 6:1-2, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means!”<br />
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It’s been said, “If you cannot be thankful for what you have, be thankful for what you have escaped.” The word “escape” is prominent in Ezra’s prayer. Four times Ezra thanked the Lord for Israel’s great, harrowing, and miraculous escape. The word “escape” is left out of the NIV in verse 8 but in KJV it says “a remnant to escape” and in NASB it says “an escaped remnant.” In verses 13, 14, and 15 the word “escape” is substituted with the word “remnant” or “survivor”.<br />
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The prayer recognized how great a punishment and destruction they had escaped or were spared. The next time it happened to the Israelites, they were exiled from their country for about nineteen centuries – from the first century until their return in the 20th century, or in 1948.<br />
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Do Not Regret What You Will Fear to Expect in the Future <br />
10 “But now, O our God, what can we say after this? For we have disregarded the commands 11 you gave through your servants the prophets when you said: 'The land you are entering to possess is a land polluted by the corruption of its peoples. By their detestable practices they have filled it with their impurity from one end to the other. 12 Therefore, do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time, that you may be strong and eat the good things of the land and leave it to your children as an everlasting inheritance.' 13 “What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins have deserved and have given us a remnant like this. 14 Shall we again break your commands and intermarry with the peoples who commit such detestable practices? Would you not be angry enough with us to destroy us, leaving us no remnant or survivor? 15 O LORD, God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence.” (Ezra 9:10-15)<br />
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A magician was working on a cruise ship in the Caribbean. The audience would be different each week, so the magician allowed himself to do the same tricks over and over again. There was only one problem: the captain’s parrot saw the shows each week and began to understand how the magician did every trick. <br />
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Once he understood he started shouting in the middle of the show: “Look, it’s not the same hat.” “Look, he is hiding the flowers under the table.” “Hey, why are all the cards the Ace of Spades?” <br />
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The magician was furious but couldn’t do anything; it was, after all, the captain's parrot. One day the ship had an accident and sank. The magician found himself floating on a piece of wood in the middle of the ocean with the parrot, of course. They stared at each other with hate, but did not utter a word. This went on for a day and another and another. After a week the parrot sad, “OK, I give up. Where’s the boat?”<br />
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Israel had no idea that God’s mercy, forgiveness and patience were only meant and reserved for those who were willing to turn from sin (Ezek 18:21), turn from wickedness (Ezek 33:19) and turn to God (Hos 12:6, Joel 2:13). Ezra used the word guilt or trespass four times in his prayer (vv 6, 7, 13, 15), twice stating how great it was before God (vv 7, 13). The only equal to the four times Ezra had used the word was in 2 Chronicles 28:20-13, when a prophet warned of God’s fierce anger upon the northern kingdom of Israel for the guilt (2 Chron 28: 8, 10, 13) of enslaving two hundred thousand southern women, sons and daughters of Judah as spoils of war.<br />
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The history of interfaith marriage is troubled and not optimistic. The word intermarry (v 14), or join together, is used technically in the Bible for in-law relationships: 21 times for fathers-in-law, 5 times to sons-in-law, and once to mother-in-law. However the in-laws of interfaith marriage Ezra referred to in verse 12 are idols, abominations and uncleanness.<br />
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The history of the unique Hebrew word “anger” in verse 14 is short. This is not the normal word for anger that occurs 276 times in the Bible. Only 14 Hebrew verses are found for this anger in the Scriptures, and all refer to the Lord’s anger, 10 times for “angry” and twice for “very angry.” No anger is like divine anger. The regular word for anger means rapid breathing, but this word means hard breathing! The Lord’s anger meant the exclusion of Moses from Canaan (Deut 1:37, 4:21), the near-destruction of the calf-worshipping Israelites (Deut 9:8), and the breakup of Solomon’s kingdom (1 Ki 11:9). Twice the Lord was not just angry but very angry over idols, resulting in near-death for Aaron (Deut 9:20) for making the golden calf and causing Israel to sin, and the exile of the northern kingdom for bowing down to idols and the starry hosts, sacrificing their sons and daughters in the fire, and practicing divination and sorcery (2 Kings 17:18).<br />
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Conclusion: If your spouse is not a Christian, you have a tremendous responsibility. The first mistake of unequally yoked with a non-Christian is usually compounded by the failure to miss church altogether, to witness to your spouse, and to raise godly children. It is not the unbelieving spouse’s fault but the believing spouse’s weakness. A mistake cannot be unwritten but it can be rewritten. The most futile exercise is to push your luck. <br />
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Have you prayed for and witnessed to your unbelieving spouse? Do you set a good example at home? Do you invite him or her to church and fellowship? <br />
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<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0tag:blogger.com,1999:blog-37493776.post-1166428582825362042006-12-17T23:56:00.000-08:002011-12-31T00:49:40.040-08:00Prayer Warriors, Pt. 4: "Daniel"STAND IN THE GAP (DANIEL 9:1-19)<br />
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Have you thought of praying for countries in crisis around the world? Increasingly, people are discovering that politics, money, food, medicine, and guns and bombs cannot solve the problems of the world. More than 3 million people have died of starvation in North Korea from 1994. The conflict between the Israelis and the Arabs has escalated almost to the point of beyond repair. Afghanistan is rebuilding after the Taliban misrule and the American invasion. Pakistan is cracking down on Muslim extremists that oppose the Afghanistan invasion. Venezuela is facing a violent strike and Zimbabwe an Aids crisis. http://www.gmi.org/ow/<br />
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What in the world can you do for these countries when you are miles away and worlds apart? Can we depend on U.N., U.S. or U.K? How much can be done for them? What basic and major responsibility do we have for these countries? <br />
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A Hebrew in Babylon faced such a dilemma. Daniel was a young man when he was taken into captivity. In his adopted country, he rose to political prominence in his adopted country. Besides Darius, Daniel was in the service of four kings, including Nebuchadnezzar (Dan 1:1) and Belshazzar (5:13) in his early career, and Cyrus (1:21, 10:1) in his later career. When the end of seventy years of exile, as prophesied by Jeremiah, was in sight, Daniel felt a tremendous relief and burden, which led to his prayer in Daniel 9. His prayer was profound for the reason that he identified with transgressors, identify their sin and identify the offense. The most startling confession of Daniel is the statement “We have sinned against You.” <br />
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What is our foremost responsibility to nations in crisis? Why should we care? How can we involve ourselves in the affairs of the world?<br />
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WE<br />
“O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands, 5 we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land. (Dan 9:4-6)<br />
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It’s been said that the six most important words in communications and human relations are “I admit that I was wrong.” Counting down, the five most important words are “You did a great job.” The four most important words are “What do you think?” The three most important words are “May I help?” The two most important words are “Thank you.” The most important word is “we” and the least important word in any language is “I.” (Speaker’s Library of Business of Stories, Anecdotes and Humor)<br />
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One of the conditions of intercessory prayer is to put yourself in the place or shoes of others. Daniel did not use the word “They” but the word “We” visibly in confession and intercession (16x “we,” 17x “our” and 9x “us” in NIV). <br />
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Daniel confessed of the sins of the Israel from the days of the kings, the princes and the fathers down to his time (v 6). He didn’t have a superior, condescending or self-righteous attitude. He prayed as if he was accountable, guilty and distressed. Sin reaches and touches not only the individual but the neighbor and the community.<br />
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Intercession is not to confess to their sins but to confess of their sins. It is not praying for others but praying with them. It doesn’t mean that you have the ability to do the same thing – you did not because you are not there - but that you have the capability to do the same thing. Praying for others is not condoning or commending their sin of insubordination to God, but contradicting and confronting your sin of indifference to them. It does necessarily bring change to a person or country, but it gives glory to God. You’ll end up not working on other people or working on God but working on yourself. In the end, it is not the right words that matter to God; it is the right heart. The Bible did not tell us we have to see eye to eye, walk hand in hand and talk heart to heart with transgressors, but it encourages us to kneel side by side with them. <br />
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The word “we” is an admission of the attractiveness, the power and the corruption of sin. It reminds saints of their vulnerability, frailty and trickery of the sin nature. The word “we” is introspective and inclusive. It means that the sin and the fall and chastisement of others have touched us spiritually, cognitively, socially, emotionally and practically. As John Donne said: “No man is an island, entire of itself; every man is a piece of the continent, a part of the main; if a clod be washed away by the sea, Europe is the less...any man's death diminishes me, because I am involved in mankind.”<br />
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WE HAVE SINNED<br />
A woman brings home a very expensive dress. The husband says, “Why did you buy that dress, dear? You know we can't afford it.” She says, “Well, honey, the devil made me do it. I was trying it on the store and he said to me, ‘I've never seen you look more gorgeous than you do in that dress.’” “Well, why didn't you say, ‘Get thee behind me, Satan’?” asked her husband. “I did,” was the answer. “And he said, ‘It looks great from behind too.’” (Bruce Larson, Luke 83).<br />
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One of the sign of a repentant person is to take responsibility and not to make excuses for one’s sins. We are very fond of and good at using and abusing the S-word or –factor. The top excuse is “Satan made me do it.” Another popular one is “Sin made me do it.” The Chinese favorite is “Society made me do it.” People in the Bible are notorious for passing blame. Adam said, “The woman made me do it,” (Gen 12:12) and Eve countered, “The snake made me do it,” (Gen 12:13). Aaron protested, “The people made me do it” (Ex 32:23). Today people from all sorts of life say, “I have no choice,” “I am not perfect,” “I am only human” or “So and so, this and that, he or she made me do it.”<br />
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Daniel’s stirring prayer includes four times, in verses 5, 8, 11, and 15, the confession of wrongdoing: “We have sinned.” Daniel’s confession was in the grand tradition of other stirring intercessory prayers. David confessed on behalf of Israel, “We have sinned, even as our fathers did; we have done wrong and acted wickedly” (Psalm 106:6), and Solomon pleaded for God to forgive Israel when they repent and plead, “We have sinned, we have done wrong, we have acted wickedly.” (1 Kings 8:47).<br />
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Not only did Daniel confess the “sin of commission” or what they have done in the 5-fold confession of verse 5 – “we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws,” but he also confessed the “sin of omission” or what wasn’t done (in parallel “and not” Hebrew structure): <br />
“We have not listened to your servants the prophets…” (Dan 9:6)<br />
“We have not obeyed the LORD our God or kept the laws…” (Dan 9:10)<br />
“We have not sought the favor of the LORD our God…” (Dan 9:13<br />
“We have not obeyed him…” (Dan 9:14)<br />
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Israel did not obey or listen to God’s voice. The southern kingdom heard the prophets (v 6), read the law (v 10), and even witnessed the exile of the northern kingdom in 722 B.C. to Assyria, but all the signs, messages, and opportunities were in vain. Four times Daniel attested in Hebrew that Israel did not “listen/obey” (same Hebrew word) God: “We have not listened” (v 6), “We have not obeyed” (vv 10, 14) and “Refusing to obey you” (v 11). They turned a deaf ear to what was written, what was spoken and what was given. They spurned His servants (v 6), His laws and even His voice (vv 11, 14). <br />
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Even when the first disasters struck, the people still did not seek the favor of the Lord by turning from their sins and giving attention to His truth (v 13). No wonder Hosea the prophet proclaimed, ““When Israel was a child, I loved him, and out of Egypt I called my son. But the more I called Israel, the further they went from me.” (Hos 11:1-2)<br />
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Unfortunately, as the Chinese say, “The more often you frequent a mountain, the more likely you’ll meet a tiger.” Israel’s sins of commission and omission caught up to them.<br />
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WE HAVE SINNED AGAINST YOU<br />
Ted Engstrom, the former head of Youth for Christ International and World Vision International, told of his high school days as the treasurer of the Sunday school. He started taking advantage of his position and began pocketing a quarter or more every time he counted the offering, but the Lord continually reminded him, “You've got to make up for that money you stole.” The boy promised, “I will.” To which the Lord responded, “When?” <br />
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One Sunday he stopped the Sunday School superintendent, a man towering six feet six inches. Quaking inside and out, he said, “May I see you right after the service?” “Of course,” the man boomed. He was so fearful of the meeting that he scarcely got anything out of the service. When the crowd finally left, he approached the superintendent. <br />
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The superintendent smiled warmly and said, “You wanted to talk to me?” Engstrom confessed, “Yes, sir, I've got something to tell you. When I was Sunday school treasurer, I stole some money from the offering.” The superintendent looked him straight in the eye, his face a mixture of warmth and sternness. He didn't speak immediately. Then he asked softly, “Well, what are you going to do about it?” The student answered, “Well, I'm going to pay it back. I don't have any money now. But I'll pay it back as best as I can.” “Of course you will,” the superintendent said. “You must do that.” He thought for a moment. “Let me tell you something,” he said. “You pay back what you think you have stolen...that's very important. Give it to me and I'll put it in the Sunday school treasury. And only three of us will know about this.” “Three?” the boy responded. The superintendent smiled. “Yes. You and I. And God!” (Ted Engstrom, Integrity)<br />
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In verses 5 and 15 Daniel confessed, “We have sinned,” but in verses 8 and 11 he added, “We have sinned against You.”<br />
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The word “rebel” (v 5) is not unique to Daniel but the clauses “We have rebelled,” (v 5) and “We have rebelled against Him” (v 9) are. The word “rebel” was used in 2 Kings primarily to record the Jewish kings’ revolt against the more powerful Gentile nations that threatened to conquer them, specifically from the time of Hezekiah onward. The last southern kings, specifically the third to last king, Jehoiakim, (2 Ki 24:1) and the last king, Zedekiah, (2 Ki 24:20) rebelled foolishly, futilely and even fatally against the king of Babylon, who carried the people into exile. However, Daniel asserted that Israel’s rebellion in truth was really against the sovereign Lord, and not the Gentile kings or nations. Daniel understood the commentary of 2 Kings 24:20, which ascribed the exile to the Lord’s anger: “It was because of the Lord's anger that all this happened to Jerusalem and Judah, and in the end he thrust them from his presence. Now Zedekiah rebelled against the king of Babylon.” <br />
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Israel’s kings failed in their bid to rebel against Babylon, even with passionate slogans and shouts of “Uprising,” “Independence,” or “Freedom,” because they were doomed from the start. Daniel corrected the wrong impression, the deadly politics and the bad theology the kings fed the people to stir them up. He confessed on behalf of the kings, the princes, Israel’s fathers and all the people of the land that their rebellion was against God; it was nothing short of, nothing other than and nothing but their rebellion against God.<br />
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In the end, God’s punishment was worse than the damage inflicted by the Assyrians and Babylonians. The verb “poured out” is occasionally associated with fluids like rain (Ex 9:33, 2 Sam 21:10) or milk (Job 10:10) and is synonymous with fire or wrath, specifically the fierce wrath of God (2 Chron 12:7, 34:21, 25, Jer 7:20, 42:18, 44:6, Ezek 22:20-22, Nah 1:6). Because of God’s anger upon Israel, the land was made desolate (vv 17, 18). The word desolation, over and over again in the Bible, denotes a land that is not suitable to live (Jer 6:8, 9:11, 34:22, 49:33) or for cultivation (Ezek 36:34). The only creatures surviving desolated places were beasts (Ezek 14:15), specifically foxes or jackals (Jer 9:11, 10:22, 49:33). No one cares to settle down, return there (Jer 12:11), or even pass by (Ezek 33:28).<br />
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Yet Daniel said that the Lord is righteous (v 7) and is righteousness in everything he does (v 14). God was not unfair to Israel but that Israel was unfaithful to God.<br />
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Conclusion: Have you been praying for nations at war, nations in crisis and nations in darkness. Do you pray for your country, your city and your community? Do you use more “we,” “us” and “our” words and less “me,” “mine” and “I” words in your prayer? And less “they,” “them” and “us” words?<br />
<br />Victor 葉福成 preachchrist.comhttp://www.blogger.com/profile/02876242293997041017noreply@blogger.com0