latria

Idea for Christmas: Las Posadas

2012-01-30T20:05:00.000-08:00

Las Posadas is a 9-day celebration in Mexico leading up to Christmas.

From Wikipedia: Typically, each family in a neighborhood will schedule a night for the Posada to be held at their home, starting on the 16th of December and finishing on the 24th. Every home has a nativity scene and the hosts of the Posada act as the innkeepers. The neighborhood children and adults are the pilgrims (los peregrinos), who have to request lodging by going house to house singing a traditional song about the pilgrims. All the pilgrims carry small lit candles in their hands, and four people carry statuettes of Joseph leading a donkey, on which Mary is riding.

Sounds cool right? It is especially fitting because we will be doing Advent in Luke's version this year. I think I can get 9 families in Jubilee to play host for this.

Sermons now with tags

2011-09-12T22:27:00.001-07:00

I've invested a lot of time on Jubilee's new website. All the sermons are uploaded and many come with MP3. Now I've added in tags, which seems to make podcasting a lot easier.Check it out: http://www.jubilee.org.sg/sermons/

The Root of the Vine

2011-07-28T20:16:00.001-07:00

The Root of Your Family
A Walk in the Clouds at MOVIECLIPS.com

Heart Warming Vision

2011-06-22T20:28:00.000-07:00

This latest comic from SMBC really touches my heart. I guess deep down inside, I'm really quite a "good old days" kind of guy.

My 2 cents on the election

2011-05-09T23:31:00.000-07:00

I wanted to write a lot on my views about the election. But I read this from stillhaventfound and it more or less sums up my feelings. I highly recommend reading that.

The only point I wish to talk about is strategy. Of course hindsight is 20-20, but I just have these thoughts I had to express.

On the PAP side, they took a gamble and lost. I'm sure they had done their polls, and know that they were losing Aljunied before Nomination. That was the decision point. Should the PAP redeploy GY and give up Aljunied, or put up a fight but risk losing a core PAP leader? In the end, it was pride at work. There was no way for PAP to step away from the challenge, and that's the path they chose. It wasn't Aljunied who lost George Yeo, it was the PAP who voted against him.

On the WP side, it was a conservative shot, and hence the winnings was conservative. To be fair to them, it was courageous by historical standards and nobody who have been through the struggles through the decades would have dreamed any bigger. But it was conservative because Lim Swee Say and Raymond Lim was a low hanging fruit this time and that would not be the case next election. Mark my words, this would be a missed opportunity they will come to regret. Would they have overextended themselves by proclaiming similar ambitions for East Coast 2011?

On the NSP side, it is the opposite story. What's up with splitting the A-team from Reform? Jeanette+Nicole+Tony+Hazel would have routed MBT easily. Was it insecurity on Goh Meng Seng's side? Didn't he learn anything from WP while he was there? MBT was the pain for everyone, not George Yeo. If Goh Meng Seng had personally led the Reform-deserting A-team at Tampines, it would have been a real rejoicing for the opposition, and not this sour feeling everybody have, a victory tainted because the real culprit remains in office.

On Desmond Lim. I have no kind words to say.

The Liturgical Arts in Worship

2011-05-05T20:34:00.000-07:00

This is a continuation on the Worship Study Group that is ongoing at Jubilee. We have covered Worship and Teamwork, Worship and Hospitality and we now left 2 more sessions to Worship and Liturgical Arts.

This is how I have divided the topics:
January: Liturgical Arts and Art Teamwork
February: Liturgical Arts and Church Dynamics
March: Liturgical Arts and Architecture
April: Liturgical Arts and Technology (I)
May: Liturgical Arts and Technology (II)
June: Liturgical Arts and Children Participation

My reflection so far is that the discussions and sharing had been really fruitful. I look forward to a proper restructuring of the Church Environment Committee and a fruitful synergy of all the artistic talents of Jubilee for the glory of God.

Why only the proudest can go heaven

2011-04-13T21:21:00.001-07:00

From SMBC

Touching Testimony about Cancer Survival

2011-04-11T22:00:00.000-07:00

A Church member of mine had a touching testimony about her struggle with cancer. I wish to share it. Here it is in Chinese.

My Sermons in Jubilee

2011-04-07T19:38:00.000-07:00

Now available in MP3 and Text!

Jubilee Sermon Series

2011-03-30T18:43:00.000-07:00

Matthew 马太福音

2 Corinthians 哥林多后书

Malachi 玛拉基书

1 John 约翰一书

Esther 以斯帖记

I AM sayings in John (Advent 2009) 约翰福音的“我是”

Judges 士师记

Kingdom of God 上帝的国

Luke（Advent 2008）路加福音降临节

Ascent Psalms、上行诗

The Jesus Creed 耶稣信经

Daniel 但以理书

Chronicles 历代志

Hebrews 希伯来书

New Jubilee Church Website!

2011-03-16T01:44:00.000-07:00

I've been busy the past 2 weeks uploading all information onto the new website. That's 200+ sermons in the collection. Check it out!

http://www.jubilee.org.sg/

今夜你会不会来？

2011-03-10T19:14:00.000-08:00

路加福音14：15-24 的讲道

让我们一起来看今天的经文。今天的经文所说的是大筵席的比喻。我们从这个比喻所要学习的信息可以从三点来看。第一点是神所应许的复兴已经来临。筵席的主人的富裕与尊荣，反映了天父的富裕与尊荣。在古时，要准备一个大筵席可不是一件简单的事。犹太人的饮食习惯非常复杂。比如说，他们星期五就得准备星期六的食物，而且在星期五就得煮好，但留到星期六才吃。若是要准备肉类的食物，过程更复杂。他们一定要把所有的肥肉或有脂肪的部分除掉，一点也不能留，然后再把腿肉的经脉除掉，这样的过程才能使到那块肉在礼仪上洁净，这样才能煮来吃。但在肉方面，犹太人怀有许多的东西是不能吃的。比如猪肉不能吃，兔肉不能吃，被勒死的鸟肉不能吃，鱿鱼不能吃，电鱼不能吃，总之没有鳞的鱼都不能吃，这都是犹太人的传统与条例所指示的。

由于要准备一个大筵席是一件又费时又费力的事，所以只有有财，有势，有面子的大户人家才办得成。因此一个大筵席能使主人的声望大增，有助于他在社会的地位，大筵席也令周围的人全都欠主人一个人情，可以想像一个人摆一场大筵席，就已经如此非同小可，如果神摆一个大筵席，其中的涵义又会是什么呢？我们先来看以赛亚书25：6-9 6

在这山上，万军之耶和华必为万民用肥甘设摆筵席，用陈酒和满髓的肥甘，并澄清的陈酒，设摆筵席。7 他又必在这山上除灭遮盖万民之物和遮蔽万国蒙脸的帕子。8 他已经吞灭死亡直到永远。主耶和华必擦去各人脸上的眼泪，又除掉普天下他百姓的羞辱，因为这是耶和华说的。9 到那日，人必说：看哪，这是我们的　神；我们素来等候他，他必拯救我们。这是耶和华，我们素来等候他，我们必因他的救恩欢喜快乐。

以赛亚书告诉我们神所摆的筵席是末世的筵席，是为了显明神战胜了仇敌，战胜了死亡。他已经把强暴之国给摧毁了，他已经作了贫穷人的保障，被压迫的因为这位全能神已经恢复了荣耀。对犹太人来说，神要摆这个大筵席显示了他最终的审批已经来到。这就是先知书和旧约里的智慧文学所启示的。大筵席便是那完美的幸福，是神在末世为他忠心的信徒所预备的，神拯救的计划已经完成了，还有什么比这个更叫人庆幸的呢？难怪同席的有一个人会对耶稣说：“在神国里吃饭的有福了！”大筵席便是那最终祝福的记号，是神花了很多心思为蒙福的人所预备的。刚才已经说到地上筵席是如何喧哗，在天上的大筵席更加壮观几千倍，更加华丽几万倍，更加丰盛几亿倍，你能不参加吗？

经文说到主人到了坐席的时候，打发仆人去对所请的人说：“请来吧！样样都齐备了。”这句话有个背景，原来古时候人没有带手表，对于这种壮观的场合，请客的方法有规矩，有条理。首先便会有第一次的邀请，就好比今天的请帖一样，客人可以选择来与不来。若是要出席，就应该挪出时间，腾出空档。时刻一到，主人便如经上所说，再次派出仆人通知所有的客人出现宴会。客人便因此能够按时出席，也充分表达了宴会的气派和隆重。由此可见，不只筵席的主人这方面需要作充分的准备，客人方面也得按礼仪作好准备。当仆人第二次来邀请时，客人便可立刻随行。耶稣说出这个比喻，也就暗示了若这个筵席的主人是上帝，发出第一次邀请的是先知，那么耶稣本身便是发出第二次邀请的仆人了。上帝是筵席的主人，负责筹划一切与祝福出席的人，而耶稣便是那招呼客人的仆人，告诉他们这天国的筵席已经开始了。

所以耶稣的到来便有了很深的涵义，因为耶稣所传达的信息，便是天国的筵席已经开始了。先知预言所应许的祝福的那日便由耶稣的来到而成就了。筵席的开始更意味着赴筵的必要。耶稣的邀请就好比是在问你，是否能跟他一起去赴筵。所以先知们所发出的请帖，你已经收到。从第一次的邀请到第二次的，你是否已经做好了准备？筵席已经开始了，随着欢悦美食的是时刻的紧急和危机。筵席的恩惠也带来了一丝警告，你准备好了吗？你在你的时间表里面已经腾出了空档了吗？你是否在等待，期盼时刻的来临？你是否已经穿好衣服鞋子，化好妆，头发已经梳整齐？耶稣来的时候，对你说现在就走，你的反应会是什么呢？

这个问题也就带出了今天讲题的第二点：面对耶稣的邀请，人有拒绝的自由。我们看到当筵席主人的仆人来邀请客人的时候，客人异口同声地推辞。一个说买了地，要去看看，一个说买了牛，要去试一试；一个说刚娶了妻，不能去。前两个请求准许推辞，第三个连问都没有。他们的理由似乎很有道理，更有圣经根据。我们翻开申命记20：5-7 5

官长也要对百姓宣告说：谁建造房屋，尚未奉献，他可以回家去，恐怕他阵亡，别人去奉献。6 谁种葡萄园，尚未用所结的果子，他可以回家去，恐怕他阵亡，别人去用。7 谁聘定了妻，尚未迎娶，他可以回家去，恐怕他阵亡，别人去娶。

这里记载了可以避免上阵打仗的三大理由；新加坡不能用，不过古时候的以色列国民可以用。我们看到建造房屋对买地，葡萄园对耕种的牛，娶妻对娶妻。如果打仗都可以不去，不出席筵席总该合情合理吧。可是这个理由似是而非。平时打仗也许合理，打圣仗什么理由都是藉口。上帝的大筵席可是圣战之前的一餐，什么理由都不成立。况且这些所谓的理由根本说不通，哪里有人买了地，却从来没看过那块地，根本就是个藉口，这分明显出了有物质的东西比天国的事还重要。哪里有人买了牛，却从来没有试过那几头牛，况且这人能买五对牛，可说是大户人家，怎么没有仆人代劳试牛，根本也是个藉口，这同样显出了财务缠身，对主人的邀请完全没兴趣。第三个更可恶，那个新郎早就知道大筵席的邀请，怎么能把结婚的日期放在同一天，吉日也不是理由。耶稣很清楚的讲明，他们是异口同声的推辞，显然是串通好不去参加，他们这么做是什么居心呢？

原来在古时候，一起吃饭是一种建立社交群体，发表友善，建立信任与友谊的方式。不论是请人吃饭，或接受邀请的举动，都有丰富的涵义。一同吃饭可以表达化敌为友，解开仇恨。对多数人来说，分享食物，互相陪伴代表和平，是欢悦的时光。因此天国的筵席也象征着神的和平与公义的建立，神愿与人和好共处。吃饭更表达了人与人之间的时候关系，把人与人之间阶层区别显得分外鲜明。总而言之，众人推辞主人的大筵席，百般藉口，意思浅浅，其实是对主人的一种侮辱。一个人在社会上的荣誉，不是单独拥有的，必须得到周围的人的认可。众人推辞的藉口，是对主人尊荣的轻视，可以说是想他下不了台。所以大筵席的邀请他们根本没有预备，所有的只是不成立的藉口。他们不看重与主人的关系，表达了他们不在乎他们与主人之间的交情，他们的行为如此，是什么原因呢？

我想他们推辞的原因是出于他们的自傲。他们以为他们在筵席的主人眼里举足轻重，他们口里的藉口，主人得把它看为可以谅解的理由。可是，这大筵席的主人是上帝，他们的自傲变成了冒犯上帝，亵渎他的尊荣的罪。人往往都是犯了这个罪。我们常以为在神面前有特殊的地位而自傲。我们常以为我们能靠自己的财富在神面前夸耀。我们也许有时会这么想，“神啊！我的时间这么重要，这是一笔大工程，或我要见一个重要人物，天国的事，我有空才来参与，教会的事。我有空才来事奉。可是，我们万万没想到，我们却和这些客人一样。他们推辞筵席不是因为要做坏事，而是被林林总总的事情缠着，脱不了身。别人梦寐以求的机会，他们反而推辞了。藉口是可怕的东西，它会荼毒你的信徒生命，因为它会阻拦悔改赦免的道路，夺取你信仰的生命力。最危险的藉口便是使你欺骗自己，它在让你免去责任的同时，却是在控告你。因为它把你生命中真正看重的，心目中优先的是什么显露出来。我们给人，给神的藉口，泄露了自己认为更重要的活动与负担。

对于人的拒绝，百般的藉口，神是什么反应呢？从比喻里我们看到，主人非常愤怒。主人不容许筵席因为这些客人的藉口而停止。他做出了绝妙的应对。这也就是今天的第三点。主人更换了筵席的客人。他吩咐仆人到城里大街小巷，领那贫穷的，残废的，瞎眼的，瘸腿的来出席筵席。如果我们以所了解的犹太人传统来看，这些人根本都不配出席筵席。犹太人把贫穷的，残废的，瞎眼的，瘸腿的当作是不洁净，是不受祝福的，根本不可能和城里有钱有势的同桌吃饭或过团体生活。在犹太人的观念里，他们是被认为与上帝的平安隔绝的，在天国的大筵席里，自然没有他们的份。可是耶稣的比喻却扭转了众人的观念，因为客人的缺席，筵席的主人却把这些没有身份的人都请了进来。主人更叫仆人去到路上和篱笆那里，勉强人进来坐满他的屋子。这第三批人可能是形容路上的乞丐，也可能是没有地方住宿的客旅。在法利赛人的眼中，这些外邦人与上帝的天国更没有关系，哪里知道筵席的主人为了填满屋子，把这些人也都叫了进来。主人的举动意味着什么？意味着神末世的祝福也要临到这些社会边缘的人，被社会拒绝的人，甚至要临到外邦人。这也就应验马太福音8：11。 11

我又告诉你们，从东从西，将有许多人来，在天国里与亚伯拉罕、以撒、雅各一同坐席；

没想到主人的举动却给筵席带来了新的定义。原本用来分别社会阶级的筵席，却成了包容各阶级的宴会。不只为被社会遗弃的人带来了希望，在末世的筵席里，更表达了神对他们的接受和承诺。重点呢，是耶稣的邀请超越了人对大筵席原来的期望，使到神所应许的祝福超乎了他们的想像。这也就意味着神所应许那美好的未来并不是现今状况的延续，而是一个大倒反，把现今狭窄，充满歧视的社会准则给去除了。法利赛人原本是想突出他们的社会地位，他们万万没想到，天国的筵席却是只有那些能够包容穷人，流浪的人，外邦人的人，才有资格参加。所以大家会这么想，到底怎么样的人才能够参加天国的筵席呢？我们只要比较第一批推辞的客人和第二批参加的客人，我们就能够明白了。第一批被邀请的客人，不把筵席看在眼里。他们只有拒绝参加的自由，因为他们的自傲蒙蔽了他们的眼睛，看不到参加筵席所带来的祝福。第二批被邀请的客人，不能倚靠自己的财富，完全只能依赖大筵席主人的施舍，他们有的是接受邀请的自由。

这也就是这个比喻的结论，也就是耶稣所说的“我告诉你们，先前所请的人没有一个得尝我的筵席。”那些以为可以依靠自己的人都没有得参加天国的大筵席。那些晓得自己在主人的眼中一无所有的，反倒得享筵席所带来的祝福。有一句话说得好，“耶稣的教训主要是两点，没有神的邀请，没有人能进天国，但除非是自己刻意的选择，没有人会遗留在天国以外。”法利赛人在拒绝了耶稣的同时，他们也拒绝了神所应许的祝福。但天国的好处不因为他们的弃绝而遗失了，因为会有更多的人被邀请来参加。神那丰盛的祝福和团契仍然为肯接受的人而给。只有那些晓得自己别无所望的人才能晓得神的救恩的浩大。所以这个比喻最大的功课就是要教导我们虚心地接受神的邀请。当耶稣来邀请你赴筵的时候，你将选择拒绝的自由，还是接受的自由？那就要看你是否学习到了谦虚这门功课。

谦虚并不表示把自己看轻，把自己的优点减半，夸张自己的缺点。谦虚是知道谁真正掌权。谦虚是知道自己尽管拥有多少，都不能引以为傲，不能把这些当作生命的保障。因为真正的保障在于能够参加这个大筵席，而大筵席的主人是上帝。唯有把上帝的主权视为至高，上帝的荣耀视为至尊，上帝的恩惠视为至美，才是真正的谦虚。让我们以一个故事来打个比方。

从前有一位农夫，他在农场里养鸡，他有一群母鸡，却只有那么一只公鸡。有一天他就想“我这只公鸡也老了，是时候买一只比较年轻的公鸡来取代这只老公鸡。”于是有一天农场里就出现了一只雄赳赳，气昂昂的公鸡。这只老公鸡看了这只年轻的公鸡，心想，这只公鸡会觉得它比我好吗？我还是采取行动来稳固我的地位。于是老公鸡就上前跟年轻的公鸡说：“不如我们来个比赛吧，我们绕着农村跑十圈，看谁比谁快，赢者就可以得享全部的母鸡。”这只年轻的公鸡就笑着说：“你这么老，我看我还是让你半圈吧！”于是比赛就开始了，老公鸡跑在前头，因为它有半圈的优势，不过年轻的公鸡也渐渐的逼近。到了第五圈，年轻的公鸡已经紧跟在老公鸡的后面了。这时，农夫听到吵闹声，就出来看个究竟，结果他看到年轻的公鸡在追着老公鸡。于是他拿起枪，射死那年轻的公鸡，然后生气地说：“真倒霉，这已经是我买的第三只同性恋的公鸡了！”

为什么老公鸡存活而年轻的公鸡失败呢？因为年轻的公鸡靠的是自己的力量，而老公鸡却知道农场的主权在于农夫，它靠的是农夫的力量，自然得胜。我们人活在世上也是一样，若靠着自己的力量，是不能够得到永生的。唯有知道主权在于神。靠它的力量，凡事都能够。我们要知道，当神要充满一个灵魂的时候，他必须把他掏空；当他要使一个灵魂富足的时候，他必须先使他贫穷；当他要提升一个灵魂的时候，他就首先让他知道自己的不足和无能。这就是真正谦虚的功课。

我读到一篇很有趣的短文，里面讲述：若你开工，可以不需要咖啡；若你能时常笑口常开，若你能抗拒怨言，不以你的遭遇来烦人；若你能每天都吃一样的食物，而且为此感恩；若你的亲人太忙的时候你能谅解；若你能被指责的时候毫无怨恨；若你能以没有欺诈面对世界；若你所爱的人把你当出气筒，而你又以宽容面对他；若你能没有医药的协助克服生活压力；若你能打从心里说你没有任何的种族，宗教或政治歧视；若你能做到以上这一切，那亲爱的弟兄姐妹，你就几乎跟你的狗一样好。

是的，弟兄姐妹，这样的说法是否完全改变了你的观点？而你的观点却直接影响你与神的关系。如果你能够体会到在神面前你是多么的渺小，多么的无助，你才能感受到神救赎的恩惠、包容的慈爱。在耶稣来邀请你赴大筵席的时候，你是居高自傲、百般藉口、还是靠神怜悯的客旅、一无所有的人？天国大筵席的丰盛，超乎我们所求所想，可是能参加的人靠的不是他们的社会关系，更不是他们本身的能力或德行。能参加的人靠的只有那接受恩惠的心，而这样的心是建立在完全仰赖上帝的主权上面。愿在这大筵席里面，能与大家一起欢聚，永享与上帝的和好与祝福。

我们同心祷告：我们在天上的父，我们满心感谢你，因为你已经预备了那末世的大筵席，是何等丰盛、何等华丽！你也已经差下你的爱子来邀请我们，父啊，赐我们一颗谦卑的心，让我们虚心的接受，能够永享你的和好与祝福。阿们。

施洗约翰的重要

2011-02-22T19:34:00.000-08:00

马太福音 21：23-32 的默想

作为一个基督徒，我们对于耶稣的身份的认识是非常重要的。在这个关键的课题上，我们往往忽略了施洗约翰举足轻重的角色。从路加福音以施洗约翰的背景作为开始，我们其实就可以意识到了解施洗约翰的重要性。

当祭师文士质疑耶稣的权柄的时候，他们其实是在质疑耶稣的身份。因为耶稣在圣殿的教导方式是“有权能的新道理”（可1：27）。耶稣真的是那位带着权柄的弥撒亚吗？对于这样的质疑，耶稣巧妙的指向施洗约翰。弟兄姐妹，在这预备心的降临节期间，让我们借着施洗约翰，同样来更深的认识耶稣，对于他的身份更加坚定不移。

施洗约翰是谁？他是众人公认的先知。他是神的代言人，呼吁众人悔改，以他的洗礼来预备心迎接用圣灵洗礼的那位。不单如此，他也是弥撒亚的见证人。“有一个人，名叫约翰，是神所差来的。他来是要作见证，就是为光作见证，使众人藉着他可以相信。他不是那光，而是要为那光作见证。那光来到世界，是普照世人的真光。”（约1:6-9）所以，施洗约翰带有这个神圣特殊的身份。他是独一无二弥撒亚的见证人。用句现代的话，辨认弥撒亚的专利权在施洗约翰那里。

施洗约翰完成了他的使命吗？完成了！“耶稣受了洗，立刻从水中上来；忽然，天为他开了，他看见神的灵，好像鸽子降下来，落在他身上；又有声音从天上来，说：“这是我的爱子，我所喜悦的。” （太3:16-17）当施洗约翰见证这事件后，“约翰又作见证说：“我曾看见圣灵，好像鸽子从天上降下来，停留在他的身上。我本来不认识他，但那差我来用水施洗的对我说：‘你看见圣灵降下来，停留在谁身上，谁就是用圣灵施洗的。’我看见了，就作见证说：‘这就是神的儿子。’” （约1:32-34）

我们如今凭着先知施洗约翰的见证，对耶稣的身份与权柄其实施毋庸置疑的。但是，知道和正确的回应是两回事。这就是两个儿子的比喻的重点。税吏和妓女虽然有不好的过去，但是面对约翰的见证，他们还是悔改，接着信靠耶稣。就象第一个儿子，该做的最终有完成。这样的回应合乎“父亲”的心意。但祭师文士却象第二儿子，表面答应，可是最终还是没有完成天父的心意。弟兄姐妹，我们如今通过施洗约翰确认了耶稣的身份，让我们有正确的回应，承认耶稣的权柄，跟随他到底。

What is your worth?

2011-02-17T18:41:00.000-08:00

Answer: 29 silver or less.

45A.23 ‘First,’ quoth the king, ’Tell mee in this stead,
With the crowne of gold vpon my head,
Amongst my nobilitye, with ioy and much mirth,
Within one pennye what I am worth.’
45A.24 Quoth the shepard, To make your grace noe offence,
I thinke you are worth nine and twenty pence;
For our Lord Iesus, that bought vs all,
For thirty pence was sold into thrall
Amongst the cursed Iewes, as I to you doe showe;
But I know Christ was one penye better then you.
45A.25 Then the king laught, and swore by St Andrew
He was not thought to bee of such a small value.

This excerpt comes from the ballad King John and the Bishop.
From Wikipedia:

King John is firstly described as a man who does great harm and little good. He has heard that the bishop (or abbot) of Canterbury is running a very efficient household. On visiting Canterbury, he demands an answer to three questions: -
a. How long do I travel in a day?
b. How much money am I worth?
c. what am I thinking?
The bishop of Canterbury replies that these are hard questions. It will take him three days to find some replies. If he fails to arrive at the rights answers, King John will then execute the bishop. On his travels, the bishop meets a shepherd (or his own brother), and explains his dilemma. The shepherd says, "Lend me your clothes, I will deliver the correct answers for you". The disguised shepherd then meets King John. His answers are:
a. You rise in the morning with the sun. It travels all round in the sky till the following morning, when it is back where it started. That's how far you travel.
b. Judas sold Christ for thirty pieces of silver. You are worth almost as much as Christ. You are worth 29 pieces of silver.
c. You are thinking I am the bishop of Canterbury. In fact I am a shepherd in disguise.

FFoB 21: 30 pieces of silver coins for Jesus is only mentioned in Matthew. It is likely a reference to Zechariah 11:12 or Exodus 21:32. In Exodus, it is the price of a slave. In Zechariah, it is a sarcastic dismissal of a "considerable amount of money".

Noonan on Young vs Old

2011-02-16T16:48:00.000-08:00

Link to the Original Article

"And youth trumps age. Egypt is a young nation, median age 24, with high youth unemployment. All revolutions, in the end, are about the young versus the old, because the young are driven by hope and the old by experience. The men who massed in Tahrir Square the first week looked to be aged roughly 16 to 35. A few days into the revolution, I received an email from a friend just back from Cairo. He told me, he'd seen a young man run out of his suburban Cairo house. He was off to the demonstrations, to take part in history. Running after him was his grandmother, who literally grabbed him by the ear and tried to drag him back inside.

The young want revolution and progress, the old are inclined toward stability and peace. The grandmother was probably thinking, "I want you safe." The young man might have been thinking, "I want my freedom." The old are certain that happiness cannot be found in politics, that life is deeper and more mysterious than that. The young believe that happiness cannot be found without freedom, that freedom cannot be won without a fight, and that the fight is political. The old of Egypt will likely think the young have no idea what they're unleashing. The young think the old have no idea what they accepted—the limits, the oppression. "Anything is better than that," the young say. "We'll see," reply the old."

What I like about Noonan's expression is that it is wise and balanced. With the use of a story linking to a conversation, the discussion comes alive. Very clever way of presentation.

James Fallows on Obama's SOTU speech

2011-02-14T17:02:00.000-08:00

This is the link

Notable quotes:
RE: What comes of this moment is up to us. What comes of this moment will be determined not by whether we can sit together tonight, but whether we can work together tomorrow.

Fallow says: "One of the actual “ideas” of the speech, returned to with the RFK quote near the end. The future is unknown, outcomes both good and bad are possible, nothing is set by fate, etc. (then, later in the speech) As Robert Kennedy told us, “The future is not a gift. It is an achievement.” "

RE: an investment that will strengthen our security, protect our planet, and create countless new jobs for our people.
Fallow says "IMO, this is the way to sell these projects. Whether that will have any influence during the budget debates of the next two years...."

RE: In fact, to every young person listening tonight who’s contemplating their career choice: If you want to make a difference in the life of our nation; if you want to make a difference in the life of a child -- become a teacher. Your country needs you.
Fallow says "Nice idea"

RE: The idea of America endures. Our destiny remains our choice. And tonight, more than two centuries later, it’s because of our people that our future is hopeful, our journey goes forward, and the state of our union is strong

Fallow says: "Quite a remarkable penultimate paragraph! By federal law -- no, OK, just by custom -- Presidents must work in the line “The State of the Union is [some variant on ‘strong’]” as an important part of the speech. But it’s often right up at the top of the speech, or as the end of the introduction -- as a transition to the policy chat.

To have the whole speech serve as, in effect, the logical basis for concluding that the State of the Union is strong today -- that’s unusual, and supports the observation that there’s a stronger logical core to this speech than most."

What Religion should look like

2011-02-08T17:41:00.000-08:00

A group of Christians joined hands and faced out surrounding hundreds of Muslims protesters left vulnerable as they knelt in prayer.

Belated New Year Resolutions and Year End Reflection

2011-01-31T21:24:00.000-08:00

2011 just flew by and I barely noticed what happened before it's over.

1. We did 3 sermon series. The first is Esther. It is bold because we opened a giant can of worms and tackled the LXX additions. We also took the importunity to address key issues about source criticism, biblical literalness and bible versions. In reflection, it was perhaps too bold. I'm not sure if it results in a few departures from Jubilee. On the other hand, perhaps there will never be a good time. There will always be some unwilling to be more open-minded.
The second series is Malachi. I think this one went really well. We addressed many common misconceptions about tithing and divorce and came out relatively unscathed.
The third sermon series is 2 Corinthians. I will do a detailed analysis of this series in a future post.

2. Ministry. I changed zones mid-year. It is now a tough job of remembering names and rebuilding relationships. Very tough.
Youth teachings-wise, I did a series on the 1 and 2 Samuel using the style in Justice with Michael Sandel. I think it was okay for a style that was very difficult to do. I also did 1 Corinthians. This one, I've done it many times. Score easily for this one.
Band has improved enough. I will be moving to the Chinese service in 2011 to strengthen that side.
Worship study group went very well. We have completed teamwork and hospitality. We will now move on to Art.

3. Family and Personal life. I think family life went really well last year. The kids have grown a lot and I think they have a good understanding with me. We had a wonderful holiday in HK. Personally though, I've slacked. I think I was exhausted from all the "developing" over the years, and really needed a year to just slow down and laze around. I felt that I have not achieved any personal milestone, but then again I don't think I had the energy and drive last year to complete one.

New Year resolutions 2010 review
1 &2. Reading - bombed; music - bombed. I've devoted everything to resting and ministry needs.
3. Monthly family day. Not too bad. But more because of my wife's efforts than mine.
4. Sermon one week in advance. I would say that this is true for more than 50%. I'll count that as an absolute success.

New Year Resolutions for 2011
1. Restart reading habit for both office and home. Music practice? Well, I really wish to do this.
2. Finish the Yale lectures I'm interested in.
3. Family wise, I will spend sometime everyday for reading and games. I think half hour a day.

The Kingdom of Heaven is like

2011-01-25T23:58:00.001-08:00

Peggy Noonan on Obama's recent speech

2011-01-18T18:11:00.000-08:00

Link to "Obama Rises to the Challenge"

These are the important points I think I should take note:

1. "The speech had a proper height. It was large-spirited and dealt with big things. It was adroit and without rancor. The president didn't mourn, he inspirited. It began to turn when Mr. Obama started to make things concrete. Vaporous talk of victims turned into specific facts about real human beings"

2. "Throughout Mr. Obama's career, he has critiqued America and its leadership from an outsider's stance, from that of an intellectual relatively new to public life. His sound was all faculty lounge. In this speech he celebrated America, and in celebrating it, he aligned himself more closely with the values the American people most justly celebrate in themselves—instinctive courage, idealism, willingness to take the initiative"

3. "Here, deftly, he addressed the destructive media debate that followed the tragedy. But he approached the subject with compassion and sympathy.... In saying this, the president took the air out of all the accusations and counteraccusations. By the end of the speech they were yesterday's story."

FFoB20: True Appreciation of Psalm 23

2011-01-13T18:14:00.000-08:00

It is easy to romanticize Psalm 23 with our own imagination. We are familiar with the green meadows and the soft streams of the western documentaries. But the actual context of Psalm 23 is the Israelite wilderness. And if we have a better understanding of the terrain in which the Israelite shepherd operates, Psalm 23 will have a whole new meaning for you.

This series of background explanations will be a real eye-opener for you: Enjoy.

Why fully confident Economists cannot be fully trusted

2011-01-06T20:46:00.000-08:00

For Liberal Scientific minded Parents

2011-01-05T17:15:00.001-08:00

This is from SMBC

Why didn't you vote?

2010-12-29T21:22:00.000-08:00

Joshua was talking about acts of social justice. He mentioned family members who complained about government, yet they didn't vote. Well, here's a webcomic from Indexed explaining why.

Busy, Busy, Busy

2010-12-17T18:20:00.000-08:00

December is always a busy time for me and this year is especially bad. I have 6 consecutive weeks of sermons and I've only gone thru 3 so far. This on top of a baptism, a funeral, a sharing for women fellowship, a youth camp, a Christmas play, 3 cell groups etc. This blog is pretty much neglected. In the coming week, I will be doing my year end reflection on my resolutions. I'm so not looking forward to it. It seems this year moved especially fast. Nothing significant was done.

Sigh.

Running out of Christmas topics

2010-12-02T23:14:00.000-08:00

I preach the message for the annual Christmas gathering at the women's fellowship every year. I might have lost count, but this is at least the 5th or 6th year. Here in Jubilee, we celebrate Christmas according to the individual gospels (Matthew, Mark and John) on a tri-yearly cycle. But despite the distribution, I have covered most of the topics with the women's fellowship. I may have to decline for the following years. This is my decision making process on the Christmas topic for this year (from the gospel of Matthew).

Matthew
Genealogy
Joseph
Star
~~Herod and Magi~~

Luke
Zechariah and Elizabeth
Mary
Shepherd and Angels
Bethlehem

John
Word became flesh
"I AM" sayings

FFoB 19: 7 Sayings of Jesus on the Cross

2010-11-29T23:10:00.000-08:00

The seven sayings form part of a Christian meditation that is often used during Lent, Holy Week and Good Friday. The traditional order of the sayings is:

1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. My God, My God, why have you forsaken me? (Eli Eli lama sabachthani Matthew 27:46 and Eloi Eloi lama sabachthani Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).

Introducing the Atheist Hymnal

2010-11-23T08:27:00.000-08:00

My Old Sermons (a reflection)

2010-11-21T18:44:00.000-08:00

All my new sermons are stored at the church website found here. Since that archiving process only began in 2008, all my older sermons are not stored online there. Technically, I could still put them on the church website, but I'd rather not. It is too much trouble to ask for all the old sermons from all the pastors and guest speakers to complete those old series. My old sermons alone would appear rather out of place as miscellaneous pieces of incomplete series. So for 3 months since September, I have been slowly uploading all of them in this blog. Some came from a series in Proverbs, some from the 10 Commandments, some from Sermon on the Mount, some from John and some from topical sermons on the Body. I also have a bigger collection on 1 Corinthians (1, 2, 4, 6, 7, 10, 12, 13, 15a, 15c, 16). I had more in this particular series because it is a huge series and by this time (2007) my preaching schedule has intensified.

Reading through my old sermons as I upload them, I have a few thoughts.
1. My sermons used to be a lot longer. This gradual shift over the years is because I placed more and more emphasis on brevity, and making sure that just a single point is driven home. My old sermons are well-rounded, covering all angles possible. In some way it is like a paper for a theological college. But my newer sermons are more focused. I make sure that the listeners learn something new that Sunday morning, and I leave out the peripheral padding. I do appreciate my old sermons. They are a worthy analysis on a given subject (in my opinion). But they don't serve well as a sermon. A sermon should be exhortation based. Say something heartfelt and insightful.

2. I often realize that what I have written is better than myself. I know this because when I reread them, I learn new things from them afresh. How could I learn things that I have written myself previously? The reason is twofold. Firstly, I was reading from commentaries as I wrote. The further insights belonged to the scholars and did not originate from myself. Over time, I have forgotten about them. And as I reread, I learn these insights anew. Secondly, I believe it is the guiding of the Holy Spirit. The HS often gives me wisdom beyond my weaknesses. Even in a teaching session, I am often surprised by the analogies and memorable lines that is uttered in the spur of the moment. It is the HS at work, reinforcing the preparation which is of course also necessary.

3. I do have some extreme duds that I am too embarrassed even to upload here. Which really goes to show the amount of patience and kindness the congregation has bestowed upon me over the years. They have given me a chance to mature, and a chance to learn from my own mistakes. Many times, I am my worst critic. Well, if they have the graciousness to overlook my flaws, perhaps I should forgive my own blunders too.

论报复 On Retaliation

2010-11-18T00:06:00.001-08:00

经文：马太福音第5章38到42节。 38你们听见有话说：'以眼还眼，以牙还牙。' 39只是我告诉你们：不要与恶人作对。有人打你的右脸，连左脸也转过来由他打； 40有人想要告你，要拿你的里衣，连外衣也由他拿去； 41有人强逼你走一里路，你就同他走二里； 42有求你的，就给他；有向你借贷的，不可推辞。

今天，我们探讨另一个很实际的课题。那就是谈“报复”。报复是人与人关系必然面对的课题。从小时候打架，斗嘴，就开始了人与人之间的纷争。打就要打赢，争就要争赢，讲也要讲赢，这是适者生存的道理。要是打不赢，讲输了怎么办？那就搬救兵，叫父母还是老师来评理，总之要扳回一局。结果，父母一来听到打架，两个都罚。没关系，这也算是一种报复，这是孩童阶段学习的报复。我记得以前看武侠小说，电视连续剧，功夫电影，总是有一个熟悉的故事。一个大恶人出现，干尽恶事，可是，他却忽略了一个小孩子。等到那孩子长大懂事后一定会记住两句话，就是我们大家也很熟悉的“杀父之仇，不共戴天”，“君子报仇，十年不晚”。然后，这孩子就会有一段奇遇，练成绝世武功。最后，这孩子杀了大恶人，报复成功，大快人心，完美收场。所以，这种“有仇不报非君子，有恩不报枉为人”的人生哲学，对许多人来说早就习以为常。我相信对大家来说，工作场所的尔虞我诈，钩心斗角，应该一点都不陌生。就算是一家人之间，为了家产，为了争面子，还是为了争一口气，家庭成员之间一来一往的讽刺，嫉妒，臭骂，甚至仇恨，都不是稀有的事。从个人到家族，从公司到商场，甚至国于国之间，永不停息的斗争，接二连三的报复，相信大家都不陌生。

对于人生中免不了要面对的这个课题，上帝自然也要面对，并且上帝也要显明自己的旨意。登山宝训是形容一个上帝的国度，而耶稣是这个国度的君王。他需要在这个关于报复和纷争的事上，让他的子民晓得如何来处理。神的子民要以耶稣的道来作为活在神国度里的生活准则。可是，这不意味着耶稣在制造新的条例，耶稣说： “莫想我来要废掉律法和先知；我来不是要废掉，乃是要成全。”耶稣又说：“我告诉你们：你们的义若不胜于文士和法利赛人的义，断不能进天国。”文士和法利赛人的义又是什么呢？就是指很片面、以自我为中心来了解律法。摩西的律法有言：“以眼还眼，以牙还牙”。当时的犹太人领袖却扭曲了它原来的精神，把原属于司法界的公理，沦为私人寻仇报复的理由。

讲到这里，我在网络上刚好找到一篇李敖先生误解此律法的讲说，以下是李敖的话： “我告诉大家，我觉得我比别人聪明。为什么聪明呢？因为我不太被人家骗，我才变得很聪明。我自己有一种力量，内发的力量，那种力量，我告诉大家，没有人教我，可是我主动学来的，向什么人学来的，向以色列人学来的，向犹太人学来的。我跟大家说，犹太人是全世界人缘里面最坏的，为什么呢？因为这种人内聚性特别强，换句话说呢，他的小团体非常严密，非常的排外，对别人不信任，斤斤计较，占别人便宜，可是犹太人有他一些基本的精神和信念，是我李敖所佩服的。我举个例子，我们中国人讲，吃亏就是占便宜，犹太人从来不这样想，犹太人想，吃亏就是吃亏，那我吃亏了我还能活吗？我被人骗了我能活吗？好歹我要占便宜回来，这是犹太人。所以犹太人的信仰是什么？以眼还眼，以牙还牙，没有说我原谅你了，我以德报怨了，没有这个事，你欺负我了，你整了我了，我就是跟你干到底。”

“我李敖就这种人犹太人，我告诉大家，为什么我喜欢犹太人，代表有正义感，我的名言是说，注意喔，那个能够有仇不报的人，就是忘恩负义的人，这两种人是一种人。为什么呢？他有仇不报的人，他这个人是非观念不明确，含糊，所以他就会对你忘恩负义，所以我喜欢那种有仇必报的人。可是你李敖是不是器量太小了，有仇必报，错了，当我报了仇，我惩罚了我的仇人以后，我的仇人被我惩罚了以后，他向我低头，或者他认错以后，他可以变成我的好朋友，我会原谅他，可是一定要经过惩罚经过制裁。我有很多好朋友，是我以前的仇人，在法院都被我告过的，不是吗？这就是我的标准。”

李敖把旧约的“以眼还眼，以牙还牙” 解释成追根究底的报复心理。他觉得这样才有正义感，有仇不报的人反而是忘恩负义的人，因为是非不分。当时候的犹太人领袖，相信也是有同样的想法。这是错误的。正如耶稣所说，我们不可与恶人作对。意思就是我们不可以恶人的方法来回报恶人。因为恶人以恶待我们，那已经是错了。如果我们自己以恶人的方法回报，其实我们也成了恶人，而整个情况只有恶上加恶，绝对没有公义。如果我们因为为了报复而恶上加恶，那才是真正的是非不分。

那么“以眼还眼，以牙还牙”是怎么解释呢？其实“以眼还眼，以牙还牙”是法官或公正人，用来衡量赔偿或还公道的指标。在古时候，没有律法的社会，对于报复根本没有节制。你打我一拳，我可以要你的命；你杀我一个人，我可以杀你全村。所以在创世记4章23到24，就有一个叫拉麦的人这样说： 23拉麦对他两个妻子说："亚大、洗拉，听我的声音；拉麦的妻子细听我的话语：壮年人伤我，我把他杀了；少年人损我，我把他害了。 24若杀该隐，遭报七倍；杀拉麦，必遭报七十七倍。"

这是一个没有法制的社会的写照。因此在摩西的律法中，“以眼还眼，以牙还牙”的原则本来是要控制无节制的报复，在律法上澄清受害人得到应有的赔偿。所以犹太人领袖要把律法界的评审指标，用来做个人的报复理由是不合理的。耶稣明白律法的精神是要限制报复，而绝不可能是要纵容报复，或鼓励报复的心理。在这里我刚才已经讲明了，做个人的报复，只有恶上加恶，不但向你行恶的人是犯了罪，你以恶回报的时候，你也同样是犯了罪。

然而，主耶稣的“有仇不报”并不是一种消极的退让，也不是向恶势力低头；更不是要息事宁人，当作什么也没发生过的阿Q精神。耶稣与这世上的罪恶是绝对对立的。耶稣的使命是解决仇恨。耶稣的国度是要来停止暴力，因此耶稣的身份是和平之君。耶稣所以不容许报复，是因为报复不能解决问题的根源。有一句老话说：冤冤相报何时了？那么耶稣如何如何来解决问题呢？耶稣说：“有人打你的右脸，连左脸也转过来由他打；有人想要告你，要拿你的里衣，连外衣也由他拿去；有人强逼你走一里路，你就同他走二里；有求你的，就给他；有向你借贷的，不可推辞。”

现在想象如果你是一个恶人，你用很羞辱的方式反手打人的右脸；被打的人反而拿左脸给你打，你会有什么反应？你会乘机左脸也打下去？也许吧。这是许多基督徒读这段经文的想法，所以我们都不敢把左脸给恶人，因为恶人变本加利是有可能的。然而，如果我们认真的来想象，你用很羞辱的方式反手打人的右脸；被打的人反而拿左脸给你打，你会有什么反应？我想你的第一个反应应该是很吃惊。反过来说你打了对方的左脸，对方还手，然后，你再还手，这样子的一来一往才是正常的情形。而你打对方左脸，他自己给你右脸打，你一定很吃惊，肯定预想不到。

弟兄姐妹请放心，耶稣不是叫我们去给人家打脸。这里就跟“以眼还眼，以牙还牙”一样，是一种比喻。我们虽然不是盲目的跟着字面上的解释，却和字面上的精神是一样的。耶稣叫我们如何回应恶人的行为，是非比寻常的，是超乎一般人想象的。耶稣的教导是恶人以恶待我们，我们反而以善待他们，就好比我们让他们再打左脸一样，是跟报复完全相反的回应。使徒保罗在罗马书也有异曲同工的解说。

（罗12章17-21节） 17不要以恶报恶。众人以为美的事，要留心去做。 18若是能行，总要尽力与众人和睦。 19亲爱的弟兄，不要自己伸冤，宁可让步，听凭主怒（或作"让人发怒"）。因为经上记着："主说：'伸冤在我，我必报应。'" 20所以，"你的仇敌若饿了，就给他吃；若渴了，就给他喝。因为你这样行，就是把炭火堆在他的头上。" 21你不可为恶所胜，反要以善胜恶。

如果我们以恶报恶，其实我们是为恶所胜，中了恶的圈套，如此我们只有增加这世上的恶，这绝对不是耶稣的国度的情景，这也不是律法原来要控制暴力的精神。报复只有满足个人的私欲，而且会使到报仇者的本质变成了仇恨的本质，这绝对不是属灵的果子。耶稣要解决恶的方法就是以善胜恶。“你的仇敌若饿了，就给他吃；若渴了，就给他喝。因为你这样行，就是把炭火堆在他的头上。”这是保罗引用箴言如何来对待仇敌的经文。把炭火堆在头上的一个解释就是悔改认错的表现。当我们以善报恶的时候，更加吃亏的可能是必然的。不过，我们多走一里路的举动，也让对方有一个猛然反省的可能，提供给恶人一个悔改的机会。若能化敌为友，那是尽善尽美的事。而众人以为美的事，要留心去做。“有求你的，就给他；有向你借贷的，不可推辞。”这当然不是指恶人。不过，这同样是与人和睦的原则，讲究的是宽容慷慨的气度。每当我们行出天国里待人处事的爱的表现，我们不但自己领会神的子民的尊贵身份，我们也提醒主内弟兄姐妹我们都一同活在神的国度里面。

我曾经听过一个见证，是禧年堂的弟兄姐妹。他跟另一位主内弟兄姐妹因为做生意上的事情，产生了误会，我们把他们称为A会友和B会友。后来，每逢B会友见到A 会友就给他脸色，对他的孩子也是一样。B会友虽然绝不是恶人，但主内弟兄姐妹若不能和睦彼此相爱，这是恶的彰显。如果A会友也来个“你做初一，我做十五”，那这样的纠纷我想几十年都解决不了。象这样主内弟兄姐妹彼此之间几十年的不和，其实一点都不稀奇，这是很遗憾的事。不料A会友不肯善罢甘休，这果然是上帝忌恶如仇的精神。他不愿意这样的景况持续下去，他决定继续不计较，不报复，以爱来回应。后来B会友有一宗丧事，A会友就去慰问帮忙。结果，他们化解了误会，关系就恢复正常了。

听了这个见证，可能你觉得是在形容你。感谢主，其实教会就是神的国，化敌为友的事其实应该是习以为常的事。人与人之间的误会和纠纷是难免的，但重要的是以善胜恶。但如果听了这个见证，你很向往这样的结局，可能是刚开始的误会或者几十年的恩怨情仇，那我们首先就要停止报复，然后要以爱来回应。可能你会有“是他先惹我的，他应该先认错”的想法。可是，正如耶稣教导我们的拿右脸给人打一样，这本就是准备吃亏的念头。为的是要以善胜恶。

我们以善胜恶的心态，其实还有更深一层的意义。就是耶稣的登山宝训是以“耶稣是王，这是神的国度” 为大前提。当我们活在神的国度里面，我们要降服在上帝的主权里面。保罗的书信就把他的意义讲明了：“不要自己伸冤，宁可让步，听凭主怒。因为经上记着： “主说：'伸冤在我，我必报应。'”我们之所以有仇不报，不是因为我们善恶不分。我们不自己来报复，那是因为我们清楚报复罪恶的是上帝，审判的主权在于上帝。我们只管以爱对人，所有的不公平不公义由上帝来处理。这就是我们作为上帝国度的子民信念上的不同。

依此类推，如果我们是在世上带有权柄，有实行公义的职份，可能你是审理案件的政府人员，可能是调节纷争的经理老板，我们也有义务赏善罚恶。以德报怨讲的是不可个人寻报私仇。可是若我们是一位执行公正的人一定要秉公办理，这样行善的人才能有继续以善待人的信心，才不会以恶报恶，自行了断。就如足球场上的裁判，如果受害人还手或还头，都一同被罚。若裁判赏罚分明，球员就不必自行报复。

所以保罗在罗马书13章3到4节继续说： 3作官的原不是叫行善的惧怕，乃是叫作恶的惧怕。你愿意不惧怕掌权的吗？你只要行善，就可得他的称赞。 4因为他是神的用人，是与你有益的。你若作恶，却当惧怕，因为他不是空空地佩剑。他是神的用人，是伸冤的，刑罚那作恶的。

所以我们知道在世上作为执行公理的人，他们有秉公办理，赏善罚恶的任务。同样，我们也相信我们活在上帝的国度里面，神也是秉公办理，赏善罚恶，带来公平，因此我们对人不要自行报复，而是凡事上以善待人，以德服人。也许听到这里你想这只是个理想，我们都不是圣人，达不到这个境界。的确，以善待人，以德报怨是不容易的事情，去爱自己的仇敌并不是一件容易的事，可是正如上个星期长安牧师所讲的道，我们都是披上基督来活出属于神的新生命。所以力量不在于我们自己，是从耶稣基督而来。

最后我要劝勉亲爱的弟兄姐妹，冤家宜解不宜结。我们都是领受恩典在主里新造的人。因此我们都有着使人和睦的呼召。我们所领受的恩典都是神白白赐给我们的，就算我们在世人眼里看为愚拙，做了愚笨的事情，但我们能换来的是上帝的爱，那才是真正的智慧人。我深信如果我们每个人都能以善胜恶，我们就能真正解决这世上的恶与仇恨，因为这是上帝自己要成就的事。愿上帝不断赐给我们属于他的爱，让我们也能彼此相爱，胜过一切的仇恨，把一切的不公义都交托给他。

论不可有别的神 On Monotheism

2010-11-17T18:42:00.000-08:00

弟兄姐妹平安。今天的经文取自申命记 5： 6-7。 “ 我是耶和华你的神，曾将你从埃及地，为奴之家领出来。除了我以外，你不可有别的神。 ” 今天的经文，就是十诫中的第一诫。虽然，只是一诫，但因为是第一诫，它也就成为了最重要的一诫。这一诫不但在十诫之中居首位，其他九诫也需要以第一诫为主轴。我们需要以第一诫为中心思想，来明白接下来的九诫。今天的题目是 “ 唯独你 ” ，这也就充分表达了第一诫的中心思想：唯有耶和华才是你的神。这一诫的立场是非常明确，而且肯定的。在这里，耶和华不容许我们存有第二个选择，甚至连次等的神也不可以接受。耶和华不只是优先的选择，他也是唯一的选择。

这样的想法也许我们一时也不容易接受。毕竟我们人喜欢有选择的自由，我们喜欢新鲜感。如果，每天都给你穿一样的衣服，吃一样的东西，你能接受吗？你一定会反对，除非是打战，还是困在荒岛里面，要不然谁愿意每天都一样。当然是多一种款式，多一种颜色的衣服，多一种口味的食物更好，是不是？而且，这里所说的，不只是琐碎的事情，而是在说生命的主权的事情，选择只给你一个，这样的条件怎么可以接受呢？这就好象是买股票，搞投资一样。买的种类越多，投资的范围越大，风险就越小，是不是？依此类推，多信奉一个神，多一分保障，多一种保佑，多一次祝福，不是吗？如果单单相信耶和华一个，把所有的寄托都放在同一个希望，风险又大，又没有新鲜感，耶和华的要求会不会太过不合情理，太苛刻了一点？

如果我今天为了迎合一般人 “ 怕输 ” 的心态，跟你们说 “ 没有啦，耶和华哪里会这么执著，他只是讲讲而已。你要信什么都没关系，最重要是也要信他就可以了。耶和华保证你上天堂，得永生。你如果要发财，还是解决别的问题依靠别的神也可以。 ” 我如果讲这样的话，我就是在欺骗你。这样的话不单与耶和华的本意不符，也与整个以色列历史不符。以色列的建国，兴衰，灭国，与依靠耶和华为唯一的真神，是息息相关的。每当以色列偏离耶和华，信奉别的神，耶和华就惩罚以色列，最后甚至使他们灭国。所以，以色列的整个历史就是要证实耶和华才是他们唯一的依靠，耶和华绝不容许在以色列里面第二个神的存在。所以，耶和华的第一个诫命，是认真的，是坚定的，也是绝对的。如果说这第一个诫命如此重要，那我们要认真的来明白它。我将从两个方面来讲解第一诫。

首先，我们把主题 “ 唯独你 ” 的焦点放在 “ 你 ” 这个字上面。我们如果要单单来相信耶和华，那就要认清谁是耶和华。所以，今天的主题的第一点就是 “ 你是谁，是谁爱你 ”(You are who loves you)。这也就是说谁爱你，也就确定了你的身份。这个道理很简单，意义却很深长。先有爱你的父母，才有你孩子的身份。先有爱你的丈夫，才有你妻子的身份。先有爱你的国家，才有你国民的身份。所以，先有爱你的神，才有你信徒的身份。当然，在这世上，可以找到没有爱的父母，没有爱的丈夫，没有爱的国家，让某些人对孩子，妻子，国民的身份模糊不清。但因为我们有的是一个爱的上帝，我们尊贵人的身份，信徒的身份，就因此显明出来了。

耶和华是谁呢？他如何爱我们？我们从经文可以看到，耶和华对以色列子民说 “ 我是耶和华你的神 ” 。耶和华把他的名字将给他们听。他的名字表明了他的属性。耶和华的名字，代表了他的永恒。代表了他存在的真实性，他就是存在本身。耶和华的名字代表了创造，因为他不存在，万物也都不存在。耶和华给了以色列名字，不单是一个自我介绍，更是一个自我启示。一个神给了一群人他的名字，不但显露了他的存在，也显明了他跟他们的关系。耶和华的名，也带有前瞻性的盼望。出 33： 19 耶和华说 “ 我要显我一切的恩慈，在你面前经过，宣告我的名。我要恩待谁，就恩待谁；要怜悯谁，就怜悯谁。 ” 耶和华的名字包含了过去，现在，永远，他的作为就是他的本性。他的属性，就是他在存在里面的作为。

不单如此，耶和华还说 “ 我是你的神 ” 。这里表达了以色列人属于耶和华，同时也耶和华属于以色列，耶和华选择做他们的神。这个事情一点也不简单。因为耶和华是神。他说的出，他就要做的到。耶和华既然人以色列为子民，耶和华就对他们有责任。所以，虽然我们不是以色列人，我们不是直接的对象。可是，我们却能间接体会耶和华对以色列的爱。爱他们的神向他们显露自己。爱他们的神向他们提出建立关系的承诺。爱他们的神向他们立约。因为耶和华爱以色列，以色列从此就不再一样。以色列人得到了耶和华子民的身份。以色列人有义务活出这个子民的身份。

这个身份是什么？耶和华继续说 “ 我曾将你从埃及地，为奴之家领出来。 ” 在这里我们可以看到，耶和华和以色列建立关系，最重要的确据，就是耶和华曾经行过这大能的救赎。因为耶和华的救赎，以色列人从奴隶变成了自由的人。奴隶是工具，奴隶没有选择的自由，奴隶没有发挥人性的空间。耶和华的拯救象征了他战胜埃及的神。耶和华把自由给了原是奴隶的以色列人。所以，耶和华的爱，给了以色列人自由人的身份。这样的子民有自由来敬拜上帝，有自由来遵行神的道，有自由来表达对上帝的爱。很可惜的，在以色列历史里面，我们不常看到这自由人的彰显。以色列人在旷野就想回埃及做奴隶。士师时代就做迦南人，腓力士人的奴隶。君王时代，就成为亚述人，巴比伦人的奴隶。由此可见，自由不是人人都懂得如何接受使用。不过，经文的重点就是让我们看到，耶和华的爱是救赎的爱。因为耶和华这样的爱以色列人，以色列人子民的身份，就是一个自由子民的身份。

这些话虽然是耶和华对以色列说的，但对我们非以色列人意义也是一样。耶稣也给了我们同样的启示。他不但给了我们名字，还道成肉身来到我们中间。耶稣也向我们表达，他要来做我们的主。最后，耶稣也拯救我们脱离律法的捆绑，不再是罪的奴仆。因此，耶稣对我们的爱，建立了我们门徒的身份。我们有一位可以认识的主，他已经邀请我们来跟从他，并且他的死里复活是我们脱离死亡的拯救。我们要活出这个尊贵门徒的身份。所以，第一点 “ 我是谁，是谁爱我。 ” 爱以色列的耶和华使以色列人成为一个能自由爱神的子民。同样的，爱我们的耶稣使我们成为一个能自由爱主的门徒。我们门徒的本质建立在爱我们的基础上。

不过，今天的主题 “ 唯独你 ” 还有另一个层面，那就是 “ 唯独 ” 两个字的重要性。所以，耶和华继续说 “ 除了我以外，你不可有别的神。 ” 所以，今天主题的第二点是 “ 你是谁，是你爱谁 ” (you are who you love)。意思就是说，你选择爱什么，如何去爱，你就成为什么身份。这第二个道理也很简单，意义也是很深长。谁爱我们告诉我们，我们的身份能够是什么。可是，我们如何去爱，才能充分把这个身份体现出来。如果，你是爱父母，孝敬父母的人，你就有孩子的身份。你爱丈夫，你就显出妻子的身份。你爱国家，你就是国民的身份。谁爱你，只是关系的基础，但是你爱谁，才是关系的彰显。你是谁，是你爱谁。我们不能选择谁来爱我们。可是，我们可以选择要来爱谁。我们只要能够看出一个人爱什么，我们就能辨认这个是一个什么样的人，他所能彰显的身份又是什么。因此，当我们选择爱神的时候，我们信徒的身份就显明出来了。

耶和华要的爱是什么呢？耶和华清楚讲明，他要的爱是专一的爱。这个爱，是如此专一，就是连第二个神的存在，他也不能容忍。以色列如果要活出以色列子民的身份，就要对耶和华有这专一的爱。这容易做到吗？不容易。一点也不容易。以色列人是活在一个多神，多宗教的环境。迦南人的神巴力是掌管丰收，控制雨水的神。如果，你是耕田，以农作物为生的，生活好象要靠他。巴比伦的神是暴雨神。如果你是渔夫，时常出海，生活好象要靠他。摩亚神是太阳神，管公义的，你有冤屈好象要靠他。亚们神是死神，约旦神是爱神，没有他们，死后怎么办，如果没有孩子，那又怎么办？所以，耶和华对以色列人要求专一的爱，是不容易做到的。以色列人若只信奉耶和华，就是把饮食起居，生死，幸福，完全交脱在耶和华手里。耶和华要求的就是这样的爱。以色列人需要完全的依靠耶和华，也唯有如此他们才能活出以色列子民的身份。

这个条件，这个诫命听起来好象不合情理，可是却是会带来最大的祝福。表面上看起来，多神好象有更多保障。其实越多神，是越多的缠绕，越多的累赘。且不说这些神是真神假神，你能担保你能安抚所有的神明吗？如果，你象一脚踏两船，或是很多的船，一不留神，就掉进水里了。你想靠多神的保佑，结果你什么神都要害怕，因为什么神都跟你有关系，什么神都可以影响你的生命。相反的，如果我们只敬畏耶和华一个真神，我们其他什么都不用怕，因为不管是什么他都可以摆平。弟兄姐妹，你们都是聪明人，是什么都怕好，还是什么都不怕，唯独敬畏耶和华好？当然是专一的爱耶和华一个是智慧的选择。

所以，耶和华要求的是专一的爱。也许，你会觉得，没有啊，我没有拜任何偶像，我只有基督教一个宗教。那我是不是已经符合第一诫呢？在这里我们要小心。爱神的爱，和普通心里的爱不是完全一样的。什么是神？神就是能在你的生命里面掌权的，那就是神。所以，如果你没有让耶和华在你生命里面掌权，你没有真正爱神。相反的，如果你让别的人，或东西在你生命里面掌权，那人或东西也就成为了你的神。所以，你可以爱家，爱画画，爱某一个明星，甚至有点爱钱，这都跟爱神没有冲突。但如果任何一样，成为了可以左右你的生命的影响力。你把你生命的主权交给他，他就成为了你第二个神。这个是耶和华绝对不容许的。生命的主权只有一个，那就是耶和华。如果，我们不是单单依靠耶和华，单单遵行他的旨意，那我们根本谈不上爱神。其他的九条诫命，也更难遵行了。不过，神还是可以通过父母，朋友，书籍，甚至钱财，来帮助我们生活，这些不是和耶和华相对的。不过当有冲突的时候，我们需要辨别谁才是我们的神，谁才是我们生命的主权。你是谁，是你爱谁。你如果爱神，专一的爱神，你就是彰显了耶和华子民的身份。

如何来爱神呢？以下我将列出一些建议。第一，我们需要用更多的时间来认识上帝。如果，我们说我们爱神，却对认识神没有兴趣，没有热忱，那我们是在自相矛盾。所以，我们一定要花时间读经，花时间参加圣经课，花时间在小组彼此讨论。如果，我们对神的认识比对别的东西的认识还要少，这说明我们爱别的东西比爱神更多。如果，我们对别人的意思比对上帝的旨意更清楚，那什么才是我们心目中的上帝？当我们读经，研究，讨论的时候，并不单是增加知识而已。而是在更多的认识当中，体会到上帝对我们的爱。特别是上帝嫉妒的爱。人的嫉妒也许有时会有点疯狂，或失去理智。但上帝的上帝的嫉妒是合理，并且应该的，因为上帝可以监察人心。如果。上帝不在乎我们是否爱他比什么都更多，上帝可以说是爱我们吗？不可以。上帝一定要在乎，一定要会嫉妒，这才是爱。

第二，我们需要警惕自己远离试探。我们人很脆弱，特别是当引诱来临的时候，我们很容易被吸引，我们对上帝的爱就偏离了。什么引诱最吸引我们呢？那就是可以给我们权力的东西。偶像可以给我们权力，有超自然的能力。钱可以给我们权力，有屈服别人的能力。甚至科技，知识也可以给我们权力，因为这些可以给我们战胜环境的能力。这些东西本身，没有太大的好坏之分，但如果我们过于信赖他们，想要利用他们所能给于的权力来使自己自立，不需要上帝，这些东西就成为了我们的第二个神。弟兄姐妹，我们现在是自由人，我们要把自由放在对得主权上面。

第三，我们要常常祷告。因为祷告使我们警醒，祷告使我们与神交通，更多认识他。祷告使我们更加依靠耶和华。祷告是我们守第一诫命，最好的帮助。我来为今天的主题作最后的总结。你是谁，在于谁爱你。爱你的是拯救你的耶和华，他给于你的是一个可以自由选择爱神的身份。但你是谁，也在于你爱谁。我们要用我们的自由专一的爱耶和华。我们要花时间读经，祷告，并且远离试探。我们如果如此行，就必能活出我们的门徒，信徒身份。愿神祝福大家。

On Christian Unity

2010-11-12T23:24:00.000-08:00

A sermon on John 17:20-26

In today’s passage, we have come to the final section of Jesus’ high priestly prayer to the Holy Father. As we have heard from the sermon last week, in the final section, Jesus changed his focus from the disciples to pray about the Church that will be formed in the future. This passage is therefore evermore important, because it is about us, that Jesus prayed for before his arrest and imminent death. This is about us, it is personal. This prayer is an intercessory prayer for you as it is also for me. We must understand and appreciate for ourselves what is the matter that Jesus is the most concerned about us, the future believers. Such is the gravity of today’s topic, for it is Jesus’ primary prayer to God about us. So, today’s sermon is less of a teaching, and more of a heart to heart sharing. For we acknowledge that through Jesus, God becomes a personal God to us. If today’s matter is of the biggest concern to Jesus, such that he plead to God about it, before his death, shouldn’t it be our biggest concern as well? And if we care not for this matter, are we say we love Jesus? If we do not commit ourselves into this matter, are we not breaking Jesus’ heart? This matter that I want to share with you today is on Christian Unity.

The first time I heard about this passage is when I was doing a video shoot for the Presbyterian Synod. During an interview with our Synod Moderator Rev HH, he shared about his work and the projects that are going on in the Presbyterian Synod. As always, I conclude the interview with a customary question, which is “if there is one thing you will like to share with all the members of the Presbyterian churches, what would it be?” What followed is a moment I have reflected upon to this day. The ever cheerful man grew silent, then he replied with a warm prayerful voice. “Learning to be thankful for being part of the Presbyterian churches in Singapore is a very important affirmation. The other is the ability to extend ourselves to come alongside each other. I am constantly reminded of a prayer of Jesus Christ in the Gospel of Jesus chapter 17, that he prayed that the church be one, the disciples be one, even as the God the Father and himself are one. So that it be a witness to the whole world, so that people will be drawn to Jesus, because of this unity in him, and for him.”

This prayer of Jesus is a constant reminder for Rev HH. For him, if he were to share with you on one matter. It is not to ask you to sacrifice for the church, or to give money or to remember to do your QT. It is a gentle invitation to be one in the body of Christ. Upon my reflection, this matter is just as important today, as it is in the days of the apostles’ John’s Church, when they were facing persecution and heresy. If Jesus were with us today, would he say that we are united as one? Let’s make an honest assessment of the Presbyterian Church of Singapore. How many of us here know what the Synod is doing? How many of us are concerned about news of the other churches? Can you even name the names of 10 Presbyterian churches? I am not criticizing anybody today. But I just want to emphasize the reality of there is so much more we can do.

If we widen the scope and look at the churches of Singapore, are we united as one? It is time of some soul searching when there are churches with grand buildings paid for in a year, and others renting places and struggling with financial difficulties. And if we widen the scope further to include church all over the world, we can witness the charismatic vs. the conservatives, the fundamentalists vs. the liberals, and Catholics vs. the Protestants. In the Creed, we profess that we are one, holy, Catholic Church. When I hear some of the things Christians say about other churches, it is hard to believe the Church is one.

And if we narrow the scope to Jubilee Church itself, can we say that we are united as one? Do we know members of both services, do you know what the youth, the children, the elderly is doing every week? Even, among the cell groups of the Chinese service, how often do we dialogue with one another besides the leaders and pastors? Actually, as a pastor myself, I do know of many good things happening, so there is no need to be defensive. But, in my position, it has also allowed me to see the many areas we can work on and persevere. So, today’s topic on Christian unity, is not just the work of the pastors and the Church leaders. It is the work of everybody. We only need one person neglected, for one to become two. Let us all work together on Christian unity for it is Christ’s number one concern for us. Not only just Jubilee Church, but also with the Presbyterian Church of Singapore, with the national Council of Churches in Singapore, and with all the denominations worldwide. Even though, the work is immense, but I believe the task is possible. For this prayer of Jesus is not a plead to us, mere human. It is to God the Father. And He who is faithful will bind us all together. It is with great hope that I exhort you in this matter. For is not the work of salvation itself a work of reconciliation.

Today’s passage sheds light of the unity that we can have in three ways. Firstly, Unity in Word. We the church is gathered as one because of one common reason. That we believe in Jesus because of the words of the disciples. The word here refers to the Gospel. We may all have come from different backgrounds, we may have different culture, different passion in life. But the moment when we are called into the assembly of God’s people, we have become one. The faith in Jesus is our identity; Jesus becomes our common ground. But we do not only have a common past in Jesus, we have a common future in Jesus. Our conversion experience may differ, but we all await the same Second Coming. Not only that, Jesus unites us in our present for we are all given the common mission. This is the word that was given to us, that we have come to believe. This word of the disciples was passed down from one to another. Those who heard and believe passed it on. And on, and on, and on. Rev. Tom Wright says “The Church is never more than one generation away from extinction; all it take is for a single generation not to hand the word on.” We are bound together to make sure this word passes on to the next generation. The word is our common mission, it is our common goal. The church filled with conflict may do well to be reminded of a general who, coming on deck and finding two naval officers quarreling, turned them around and – pointing to the ships of their adversary – exclaimed, “ Gentlemen, there are your enemies!” That is right. We live in a world in darkness, and we have to fulfill this mission together. And this is the unity that we have and must cherish: the Unity in Word.

Secondly, Unity in Divinity. Our union is not only because of something we all share, but also because of the union between the Father and the Son. Last week, Pastor Daniel shared that the Father and the Son is an ontological union, two person, but one God. We will never fully comprehend this divine union, nor can our Christian union ever achieve such ontological unity. But, it is yet such a union that our Christian union is modeled after, such that it makes our Christian union itself divine. The reality of our union is not just an arrangement like putting together a class or a couple being matchmaked. Just as the father is in the Son, and the Son in the Father, we live within that unity. In living in the unity between the father and the son, the father can now be in us, and we can be in the father. Furthermore, Jesus says, “I want them to see my glory, the glory which you’ve given me.” This glory that Jesus is talking about, is the glory of him seating on the throne on the right side of the Father, high and exalted. The exalted high Lamb worthy of all praise and honor. How will we see this glory? We shall be the ones described in Revelations 7:9 onwards. The great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. V15 They are before the throne of God and serve him day and night in his temple: and he who sits on the throne will spread his tent over them. V17 For the Lamb at the center of the throne will be their shepherd, he will lead them to springs of living water, and God will wipe away every tear from their eyes. In the words of Bonhoeffer, to be united divinely means this “we who live in fellowship with Jesus will one day be with him in eternal fellowship. He who looks upon his brother should know that he will be eternally united with him in Jesus Christ. Our community with oe another consists solely in what Christ has done to both of us. This is true not merely at the beginning, it remains so for all future and to all eternity.” Our unity is in Jesus, and we shall see his glory in eternity. Such is the unity we have, a divine unity.

So firstly, it is Unity in Word, which is our common foundation and our common mission. Secondly it is Unity in Divinity, which brings out the reality of our union, both now and in future. Thirdly, Unity in Love. This unity we have, just like any human relationship cannot be forced. There can be no bullying, no manipulation. We are called into this unity to love one another. It is true that even true brother and sisters in blood may quarrel and conflict with one another. But as spiritual brothers and sisters, we have no excuse not to work afresh in every generation towards this unity that Jesus pray for. If we are, essentially, one in faith, there can be no final reason why we may not be one, also, in out life and worship. Sometimes, I think of Christian unity like a harmony of a choir. Those I often try to harmonise with the rest, the spirit is willing but the flesh is weak, I can’t help but be off-key. But remember today, that it is not by our efforts that this unity is possible. It is not true human love that we show for each other, temporal and shallow. It is with the love of God that we give to one another, eternal and deep. This love of God is the love that God the Father has for his only Son. The love with which the Father loves the Son will be in us, and with this love we will love one another and unite one another. Because we are loving one another with the love of the Father, we know that that is a self-sacrificing love. Therefore, we have to commit ourselves into loving service to one another, one that goes beyond the needs of oneself, one that is self-sacrificing. For God so love the world that he has given his only begotten son, what more we should give to one another. Such is unity in love. We can make beautiful music together.

If we manifest our unity in this three ways, in Word, in divinity and in love, the world will see and know that this is the work of God. This kind of community united across all traditional barriers of race, custom, gender or class, can only come from the action of the creator God. The world will see and believe. May our community be like the rainbow, that though we come in many colors, we are so well blend, so beautiful, it must be the work of the Creator. And when the colors unite as one, we become the light of the world that shines forth into all darkness. This is not a dream but a reality, for this is the prayer of Jesus to the Father. And what God put together let no man put asunder. Let us all remember this important wise saying: “The world at its worst needs the church at its best.”

I shall conclude with a funny story. A visitor to a mental hospital was astonished to note that there were only three guards watching over a hundred dangerous inmates. He asked his guide, “Don’t you fear that these people will overpower the guards and escape?” “No”, was the reply. “Lunatics never unite.’ Yes, brothers and sisters. The Christian walk is a long and difficult path. We will be crazy not to be united. Let’s pray.

On Time and Timing

2010-11-11T16:26:00.000-08:00

A sermon on John 16

Some time ago, there was a very popular beer advertisement. It is about Tiger Beer, and the tagline is “What Time is it?” The advertisement is always accompanied with images of partying, having fun, celebration time and even more partying. Along with the tagline “What Time is it?” the advertisement answers “It’s Tiger time.” The aim of the advertisement is obvious. It is to say that in times of fun, partying, and having a good time with friends, it is also time to drink Tiger beer. In the advertisements, you will not find images of crying, or mourning or depression. It is not to say that one does not drink beer at such times. Surely you have heard of the expression “drowning your sorrows”. But simply put, Tiger beer would not want to associate themselves with unhappiness or sorrow or when bad things happen. Tiger time is good times. So when the tagline goes “What time is it?” it is to ask, are you having a good time? More importantly, it is asking you, “are you drinking Tiger beer?” Tiger time is good times.

I guess it is natural for people to desire good times, rather than bad times. This is true not just for business or advertisers but also for most of us. It would be strange for one to prefer pain and suffering over laughter and joy. This is understandable, and this mentality often translates into our prayers and our decisions in life. We ask God for good things to happen to us, and we hope that our decisions enable good outcomes. It is also why we have difficulty comprehending sufferings and how bad things can happen to good people. Don’t you wish that all times were good times? Indeed, I have many sleepless moments wrestling with God as to the meaning of the world that he has created. This is the issue we want to look into today. The idea of good times and bad times, and at its very essence, the concept of time itself.

For ages, man have struggled with the concept of time. I did a little research on the Net and found a 50 page summary on the philosophy of time. 50 page summary to properly define time! I will not bore you with the details, but I will need to share some basic concepts later in the sermon that is relevant to today’s topic. The point for now is this, man is both mystified and perplexed by time. Ecclesiastes 3:11 “He has made everything beautiful in its time. He has also set eternity in the hearts of men; yet they cannot fathom what God has done from beginning to end.” We have been given the concept of eternity, and its causes us to yearn towards matters beyond our basic existence. However, our limitation as a human being causes us to be frustrated at things that do not make sense that happen at a given time. Hence we can see that time both allows us to look beyond ourselves, and at the same time bind us to the current reality. Therefore, we have to seriously address the issue of time, and our understanding of it will not only alleviate our current vexation with the world, it would also transform our Christian living to a higher plane. I will cover this in three areas.

Firstly, Jesus told his disciples “In a little while you will see me no more, and then after a little while you will see me.” His disciples are then confused as to what he mean by the two instances of “a little while”. Jesus then clarifies that in the first instance of “a little while”, it would be the time for his death. There will be much grieving for his disciples, though for those who are evil, they will be happy to be rid of him. Yet there will come a second instance of “a little while”, it is would be the time of his resurrection. This will be the time of joy for the disciples, and indeed, it is joy that no one will take away. To explain the relationship of the two “a little while” and their significance, Jesus used the analogy of a pregnant woman giving birth. Her time of labor is her time of pain because that is the time the baby is coming out. But when the baby is born into the world, it is no longer the time of pain, but the time of joy for the birth of a baby.

This analogy of the pregnant woman is a common one in Jewish literature. Isaiah 66:7-11, “Before she goes into labor, she gives birth; before the pains come upon her, she delivers a son. Who has ever heard of such a thing? Who has ever seen such things? Can country be born in a day or a nation be brought forth in a moment? Yet no sooner is Zion in labor than she gives birth to her children. Do I bring to the moment of birth and not give delivery? Says the Lord. Do I close up the womb when I bring to delivery? Says your God. Rejoice with Jerusalem and be glad for her, all you who love her; rejoice greatly with her all you who mourn over her. For you will nurse and be satisfied at her comforting breasts, you will drink deeply and delight in her overflowing abundance.”

The Isaiah passage shows that the restoration of Israel is like the birth of a child. And when that day comes, God will bring about smooth delivery, just as God will bring about the restoration of Israel into completion. Based on Jesus’ analogy, we can now understand the restoration of Israel as the death and resurrection of Jesus Christ. At Jesus death, the disciples may feel pain and grief. But Isaiah’s prophecy reveals that God will deliver the baby, and the people of the new nation will be borne. This is the resurrection of Jesus.

So we understand the significance of Jesus’ death and resurrection. It is to bring about the birth of a new Israel. But the analogy of the pregnant woman also shows us the relationship between the two instances of “a little while.” A woman cannot give birth without the pain of labor. The pain of labor must bring forth the birth of a child. Though each event happens in its own time, both are closely related. In the same way, Jesus’ resurrection cannot happen without Jesus’ death, and Jesus’ death brings forth the reality of Jesus’ resurrection. For Jesus, his death is a certainty in time, just as his resurrection is also a certainty in time. The occurrence of these two events is a predetermined reality in God’s time. In the Gospel of John, Jesus is not only the historical Jesus but also the exalted Christ in heaven. Hence, Jesus transcends time to speak of his imminent death and resurrection. His aim is so that his disciples would be comforted in their times of grief during his death.

Therefore Jesus tells his disciples that their grief will only be for a little while, and at his resurrection, all their grief will turn into joy. Their suffering and grieving is a certainty in time because of his death, but precisely because of his death, they will experience great joy because they will witness his resurrection. This joy, nobody can take away because the resurrection of Jesus is eternal. In their time of grief they must persist and hold on to their faith, because just as his death is real, his resurrection is real, and their time of everlasting joy will come. The joy of a baby far outweighs the pain of labor. In the same sense, this joy the disciples experience will far outweigh the grief they have of his death.

Ironically, the best way to appreciate this joy is to appreciate the depth of the grief that death brings. Think about the pain you experience when you lose a loved one. Think about the pain of parting. There is no sorrow greater than this. Yet such is the joy of resurrection that you will forget about the grief that was so strong and hurting before. If the pain of death is deep, the joy of resurrection is truly beyond measure. How can this joy be so powerful? Because just as death signals the temporal parting, resurrection implies the everlasting union the disciples can have with Jesus. Hence this joy of resurrection is important for the Christian faith and must be experience by every believer. It also brings me to my second point, which is this joy must be complete.

How do we make this joy compete? Jesus says “In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. Until now, you have not asked me anything in my name. Ask and you will receive, and your joy will be complete.’ So to make this joy of resurrection complete, we must ask God in Jesus name and receive. Jesus states that in that day, which is the time of resurrection, you will no longer ask me anything. This mean that it will be the moment of truth, and all the purpose of his coming on earth will be unveiled. The disciples will have no more questions and doubts. This is indeed the moment we all have been hoping for. The day when we live in such joy, there is no more questions. All questioning grows silent, and nothing needs explanation. Such is the experience of living in such joy. What this also implies that when the disciples witness the resurrection of Jesus Christ, they will know exactly what to ask of God in Jesus name.

What is it that they must ask of God, and what does it mean to ask it in Jesus name? This is the fundamental question as it is what we will receive that will make our joy of Jesus’ resurrection complete. To ask in Jesus name is to ask in the full power of God’s own name. John 17:11-12, In Jesus’ prayer, “Holy Father, protect them by the power of your name – the name you gave me – so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me.” Hence Jesus’ name is God’s name. It represents divine authority and power.

There are three ways to understand what would the disciples would ask of God, and they are all inter-related. Firstly, they could ask of the New Kingdom of Israel. The death and resurrection implies the end of Israel’s wait and the beginning of the New Kingdom. All prayer will focus on the development of this kingdom. Secondly, they could pray that this new kingdom, the church, be one with Christ, just as The Father and Son is one. This is indicated in the verse from John 17. Thirdly, with the imminent departure of Christ, the disciples would be praying for the coming of the Spirit. And this is based on the prayer on the upper room by the disciples after the accession, and the Pentecost event. Ultimately, they all mean the same thing, as prayer for the new Kingdom is prayer for the church, and for the church to be one and protected from evil, it is the work of the Spirit; and the chief work of the Spirit is the empowerment of the church for the growth of the God’s Kingdom.

Finally, what does all these mean for the Christians of today? In my first point, I have shown you how Jesus tell the disciples of the reality of the two instances of “a little while”. They speak of the certainty of his death and resurrection. Because of this certainty, they will experience grief, but will then be overcome with joy. In my second point, I expressed that to make this joy complete, the disciples will have to pray for the kingdom of God, the Church of Christ, and the coming of the Spirit. How is Jesus able to speak of all this? Because he understood the meaning of time.

For every time, there is a space. And for every timespace, there is an event. The timespace for the past is as real as the present as it is for the future. Jesus understands that the time for his death must happen, just as there is the time for his resurrection. There is a time for the disciples to grief, but there must also come the time for the disciples to rejoice. And when the time of rejoicing come, it is the time for them to ask of the new kingdom and the coming of the Spirit. Today, we too must understand the meaning of time. We must see that God has prepared a timespace for every event, and just as the past has happened, the future must happen. We may not understand the meaning of every event that is happening now, but we need to be affirmed that all that is happening is set in time. And just as the bad times shall past, the good times promised by God must come. And be it the bad times of the good times, it is our time to respond and to act in God’s will. There is the time to grief, and God allows such times. But we too must accept such times, as we await the time to rejoice. Do not be frustrated by the times where you mourn while the evil rejoices. For when the time of rejoicing comes, it is a joy that is far-exceeding, and one that nobody can take away.

It is natural to always hope for good times. But life is planned by God for everybody such that they will have their potions of sorrow and their potions of joy. Just as it is a certainty for Jesus to face death to achieve resurrection, we too must go through patches of death for resurrection to come. There are times of anguish where we allow our old selves to die for the new self to be reborn. There are times of grieving when we part with our old ways to pursue a new path. There are times of pain when we separate from our comfort zone to join a new family. We may not understand when bad times come, just as the disciples do not understand why Christ must die. But be patient when these times come, and persevere my brothers and sisters. For Christ has resurrected and so must we. We are now no longer in doubt or fear for we have witness the resurrection of Christ. In him, in the due time of God, is the certainty of our salvation. Pray for the regeneration of the Spirit, pray for the kingdom of God, and pray for the unity of the Church. Ask and you shall receive, and your joy will be complete. May God bless each one of your with the abundant grace of his time.

On Lying

2010-11-10T19:15:00.000-08:00

This is a topical sermon on Lying

Today’s passage is taken from Deuteronomy 5:20 “You shall not give false testimony against your neighbor.” It is continues from our sermon series on the Ten commandments and this is the ninth commandment. This commandment, just like the rest, is an important one because of 2 main factors. Firstly, it reveals to us the nature of God. And that is the “why” part of the commandment. Secondly, it tells us how to live our lives on earth. And that is the “how to” part of the commandment. I will be sharing on the background of the commandment, followed by its theological backing, then I will share about its limitations, and I’ll end off with the modern applications.

Base on the text about “giving false testimony”, we can immediately infer a judicial or legal setting for this commandment. Indeed, this is the primary objective of the commandment. Commandment 6 states that “Thou shall not murder”. Commandment 7 states that “Thou shall not commit adultery”. Commandment 8 is “Thou shall not steal”. These are all grievous sins, and if one is found guilty, the punishment is going to be harsh, or even amounting to death. The same can also be said on the earlier commandments about idolatry and blasphemy. We can recall that even in New Testament times, it is death penalty for those found guilty of such sins. Because of the severity of the charges, one needs a proper legal system to ensure that no one is unduly punished, because once the punishment is dealt, most of them are irreversible. And the way to administer justice in such matters, which is not unlike modern times, is to use witnesses. Therefore, the maintenance of justice was dependent on the reliability of the witness.

Read: Deuteronomy 17:2-7 So we see that at least 2 witnesses are needed to put a guilty person to death, and the witnesses must be the first to deal out the punishment. In this case, they must cast the first stones on the guilty person. If you are not convinced on the person’s sins, I don’t think there are many who can really do it. In a way, if the person is innocent, the blood will be on the witnesses’ hands. To make sure that such a system is not abused, investigation is also made on the witness, like the modern day cross-examination by lawyers.

Read: Deuteronomy 19:15-21 Here we can see that the penalty for a false testimony is the same as the penalty dealt if the accused is found guilty. “Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” If the witness accuses somebody of a sin worthy of death penalty and later found by the judges to be lying, the false witness would be dealt the death penalty instead. Therefore, we can see that the matter of being a witness is no light matter.

Besides matters of sins and punishments, witnesses are also involved in hearing testimony and signing commercial or civil documents. Witnesses serve an essential purpose in verifying business transactions, such as sale of property, marriages and changes in social status.

Therefore, the ninth commandment sustains the validity of the first eight commandments. Without this commandment, the first eight commandments cannot be executed without abuse. Furthermore, the ninth commandment is vital in sustaining all human interactions so that property ownership is valid and marriages are verified and authenticity can be confirmed. Such legal systems rely heavily on the dependability of the witnesses and hence a trustworthy person has a good name and reputation. And that reputation is worthier than riches or gold.

But the purpose of the ninth commandment is not merely functional so that the social fabric can stay intact. The commandment also encompasses the broader issues of honesty, and faithfulness to one’s word. The issue is not just legal transactions but it also includes the nature of a lie and the place of a liar before the eyes of God. The theological underpinning behind the commandment is that falsehood itself is against the essence of God who is the eternal Truth. God is Truth, and a lie is against the nature of God.

Read Proverbs 6:16-19 Here we see that out of the seven detestable things, two involves falsehood: a lying tongue and a false witness who pours out lies. God hates liars because their lies harm their victims, but more so because lies are evil and God’s words are intended for good.

Read Jeremiah 9:3-9 Here we see that God judge against Judah because it had become a nation of liars. When lies and liars prevail in the society, there can be no trust, and no person is real, and they have to live by deception. Such a people are totally against God’s will, which is based on trust and faith. The community must be open and authentic. And the way of living should be dependence on God and hard work, instead of relying on one’s craftiness.

In this way, falsehood is not just against the essence of God; it is also against the essence of what it means to be a Man. To be a true man is live within a covenant relationship with God. A covenant cannot be built on deception but rather on trust and faithfulness. A lie would cast doubts into the expectation that truth be told. We cannot depend on a person who cannot keep or honor his word. Therefore a liar cannot remain in the covenant of God because the relationship is broken by the lack of trust. A liar ultimately deceives himself because he believes that the lie can be dependable, and more so than depending on honesty with God. A liar inherently means that he do not acknowledge God nor his justice.

Brothers and sisters, the ninth commandment reveals to us the nature of God. God is Truth, and God is the measure and standard of all truths. To indulge in lies and deception, would mean that we purposefully go against the nature and will of God and that road will lead to judgement. The ninth commandment also reveals that God is faithfulness, and he will honor his covenant with us, and what he promises, he will fulfil. If we rely on lies and deception for our living, we break this covenant and we no longer live in his will, and our being become a forgery of our own making.

But, you might question me, does it mean that we MUST tell the truth all the time? Can a Christian never lie? According to some famous theologians like Augustine, Thomas Aquinas and Immanuel Kant, this is so. They believe that truth must be maintained at all times, and lies can never be good. Even if lying seems like the right thing for the moment, the ultimate effect will be bad because a lie has been told. I am however more pastoral at heart, and will share with you some Jewish wisdom that will perhaps make your living a little easier.

Jewish teaching indicate that there are 5 situations where one is permitted or sometimes required to lie:
1. Lying to Preserve the Cause of Peace or in Order Not to Hurt Another Person’s Feelings The Ritva (Rabbi Yomtov ben Abraham), states in an unambiguous manner that wherever one has to be concerned about "the ways of peace" there is no prohibition of "Distance yourself from a false matter." This would probably include such statements as "you look good," "nice to see you," "thanks for the wonderful gift," "I really had a wonderful time," "You haven’t aged a bit," or "I missed you." Being told by friends that "You look terrible," "I couldn’t care less whether I saw you," "I hate your gift," "I had a lousy time," "Boy, did you age," or "I did not miss you at all" would not further the cause of peace. From the story of Abraham and Sarah in Genesis 18:10-13. When Sarah overheard one of the three "guests" telling Abraham that she would have a son by the following year she laughed and said to herself that her husband was old. God gets angry and asks Abraham why Sarah laughed in disbelief saying she was old, i.e., too old to have children. Seemingly, God altered the truth in order to spare Abraham’s feelings.

2. Lying in A Situation Where Honesty Might Cause Oneself or Another Person Physical Harm The two midwives in Egypt, Shifra and Puah, undoubtedly did the right thing by lying to Pharaoh and thereby not take part in the attempt to murder newborns. There is no question that Jewish law obligates one to prevaricate in order to save one’s own life or the life of another person. Rahab the harlot prevaricated in order to save the life of the two Jewish spies sent by Joshua to Jericho (see Joshua 2). The Midrash (Pirka D’Rabeinu Hakodosh 15) notes that Rahab told a lie yet inherited life in this world and in the world to come. In fact, eight prophets descended from her (Babylonian Talmud, Megilla 14b). So if lives are at stake, there is no reason not to evade stating the truth so that harm will not come to the innocent.

3. Lying for the Sake Of Modesty or in Order Not to Appear Arrogant Judaism also commands the converse of the above insofar as one is obligated to ensure that he does not benefit from others’ misconception about his status or scholarship. The Talmud (Jerusalem Talmud, Maakot 2:6) states that if one is being honored by the public as a scholar who is proficient in two tractates but only knows one, he is obligated to disabuse the misconception and explicitly state "I am only knowledgeable in one tractate, and no more." So if someone knows you are very good with the Bible, and says “John is the best in his New Testament.” You are not to say “my new Testament is good, but my old Testament is better.” Even though that may be the truth.

4. Lying for the Sake of Decency One may lie if he was asked whether or not he slept in a particular bed. The bed may be stained from an emission and this could be embarrassing. In modern context, if you heard a lady passing gas beside you, and somebody ask “Why is it so smelly?” You are not to state the truth for the sake of decency. The gentlemanly thing to do is to say “I did it, I apologize” even though it may be a lie. So now you know that some men who seem to pass gas a lot may not be the truth. They may just be very loving husbands.

5. Lying to Protect One’s Property From Scoundrels The fifth case (Babylonian Talmud, Nedarim 27b) describes where lies to thieves are permitted in order to protect oneself from financial harm. One is permitted to make a vow to murderers, plunderers, and [corrupt] tax collectors that the produce they wish to seize is terumah [which is only permitted to be eaten by priests and therefore of little value; an alternative explanation is that even murderers and robbers would not violate the prohibition against using terumah], even if it is not terumah, or that the property they wish to seize belongs to the Royal House, even if it does not. We have a situation where one is dealing with immoral people and the victim has no other recourse. The victim has no obligation to tell the scoundrels the truth about one’s property to protect oneself.

6. Habitual Lying Dratch (1988) claims that even when prevaricating is permissible, habitual lying will still be forbidden. Story: Rav was constantly tormented by his wife. When he asked her to prepare him some lentils, she would prepare peas. When he asked for peas, she would prepare lentils. When Chiya, Rav’s son, grew up, he would reverse his father’s request. Once, Rav said to Chiya: "Your mother has improved." Rabbi Chiya replied: "It is I who reversed your requests to her." Rav remarked to Chiya: "This is what people say, ‘Your own offspring teaches you reason.’" However, you should not continue to do so, for it says (Jeremiah 9:4): "They have taught their tongues to speak lies."

Therefore, though it may seem permissible from the above cases to lie, it is generally discouraged in case the lying may become habitual. As Christians, we make decisions, including decisions about our words, not simply as rule-keepers, but as people disposed to truthfulness. Hence we must be prepared to regret even the justifiable lie as a mark that we are “not yet fully in the Spirit of Truth”. In this broken world, sometimes a lie is justifiable. But we should remember that every lie, even the justifiable ones, is a sad reminder of our brokenness.

The five situations demonstrate that Jewish law does not take an absolutist approach to evading the truth and, indeed, will obligate the individual to lie in various circumstances, for instance, lying to save a life or to bring peace. This, by no means, makes light of the seriousness of lying. The bible is very clear that God hates liars. The extreme importance of honesty is appropriately summed up by the Jewish belief that the first question a person is asked in the hereafter at the final judgment is (Babylonian Talmud, Shabbat 31a): "Have you been honest in your dealings?” That should be a fair warning to us all not to abuse the examples that I have listed. The examples are meant as a guide as to when we must be careful in telling the truth, and not just follow the commandment blindly.

Lastly, I wish to state that it is not enough that we refrain from telling lies. In this day and age where marketing and publicity prevails, we must be advocates of truth. I shall list down some areas that we should work towards, in making the world more in line with the will of God. Our response to today’s world is to work on ourselves, our households and our communities. One of the first priorities is human relationships and the quality of our community life together. We can pursue critical thinking and discernment in the company of others. We can help each other clarify and communicate with each other. Weaknesses in my knowledge and skills are compensated by your strengths, and vice versa.

Today, I wish to focus on 3 key areas that we can all work towards to change ourselves, our family, our environment and eventually, impacting the world. Firstly, we live in a society of gossip. Major publications like newspapers, magazines and entertainment news on TV feature celebrity gossip to appeal to people’s curiosity. Just imagine how much ordinary conversation among people would be left if we removed talk about the weather and gossip about others? God has given every person in the world a true being and a reality. When we gossip, or promote gossip, we are taking this right away and making others believe in a fake reality of the person.

The only justifiable reason for passing information of a personal nature about others is that doing so promises to help those people. If sharing information about others leads to more prayer or more care, then it is probably legitimate. Still, we must be sure that what we pass on is true, and that means we must interact with the person concerned. We must always remember, as stated earlier, that even if something is true, it may not be right to share it with others. It is worse to speculate on people’s actions, tastes, relationships and attitudes. It is bad enough to think about such things in a negative way. We anger God when we pass on such speculations to others, for gossip can destroy lives.

What are some of the practical steps to take to avoid spreading untruths? To start, when someone wants to share gossip with you, cut the person off and say “I don’t think we should be talking about this person behind his/her back.” When someone pries and probes for your information about someone else, decline to say anything. Try to lessen your reading about celebrity gossips or entertainment news of a gossip nature. This is setting a good example.

If someone has a problem, we should speak about it to God in prayer and speak to that person directly. We must be slow to speak and to condemn or judge and quick to listen. We must speak the truth in love. That means that it is in a way that helps and builds up the person. Or else, we should at least keep quiet.

Secondly, we must avoid a very common form of false witnessing, and that is stereotyping. Just like gossips, when we stereotype people, we are replacing a living reality with an image that is unfair and misleading. When we hear them, we must protest and immediately introduce evidence to undermine the power of the stereotype. The media or hate groups introduce many of the stereotyping, and we must learn to reject them.

An example is that of women drivers. I know there is a negative stereotyping of women drivers. I have even heard of women drivers complaining about women drivers. If treated lightly, it is spread like a joke. But if it is ingrained into our mindset, it can promote impatience with female drivers, and even lead to accidents. This is only a small matter compared to other stereotypes that can lead to racism or gender oppression. But stereotyping whether big or small is promoting a false image of an actual reality, and that is giving a false witness. The next time somebody tells you women drivers are lousy, say that you know a lot of good women drivers, and you know a guy call Xiaohui, and he confess that he is a lousy driver.

The last area I would like to share on is advertising. Where is the line that we draw when we are not just reporting the facts, but trying to sell an idea? Where is the line when we are persuading people to buy a product? Are we being a false witness when we stand behind an idea that is misleading? It does seem unethical to fail to disclose the failures or negative features of a product. The same can be said if you are a housing agent, insurance agent or shop owner.

Of special importance is when we are witnessing for Christ. We must not overly inflate the promises, hopes and possibilities. We must not say that people who believe in Jesus will be happy all the time, or that their problems will disappear, or that they no longer need modern medicine. We don’t need to know all the doctrines or to memorize the bible by hard. But whatever we share, we ourselves must believe it to be the truth.

To conclude, Witnesses is something that is very valuable for a society to function properly, whether in the ancient legal system, or in the modern context. As Christians, we must be good witnesses because God is the truth, and our covenant with him is base on trust and faithfulness. Truth telling has its limits, and it must not destroy peace or cause others to be harmed or shamed. But that should not stop us from trying to tell the truth all the time, and refrain from gossip, from stereotyping, and from false advertising.

On Divorce

2010-11-09T22:44:00.000-08:00

A topical sermon on Divorce.

Matt 5: 31-32: It has been said, “Anyone who divorces his wife must give her a certificate of divorce.” But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery.

Today’s sermon is on the topic of divorce. This is a serious issue and a worrying trend. And if the church seeks to be relevant to the society, this issue must be addressed. On the other hand, it would be wildly presumptuous that we can solve this problem with a dictum that divorce is disallowed in the church. I will begin today’s sermon with this general premise that I will spell out clearly now. And the premise is this: I am not here to tell you whether divorce is allowed or disallowed in the church. And I hope nobody leaves this church today with the presupposition that divorce is allowed or disallowed in Christianity. The reason for this is a simple one. Allowing or disallowing divorce does not really resolve the issue itself. If there are serious problems in the marriage, disallowing divorce will not make those problems disappear. Couples in a marriage can be still married legally, but totally separated in reality. In the same manner, even if divorce is allowed, it does not mean that the problems are hence resolved. We know of many cases where the problems in the first marriage are carried over to the next marriage.

To put it more clearly, the question of “Is divorce allowed or disallowed?” is a very superficial one and in effect is a wrong question to ask. We should ask instead “How does God perceive divorce and marriages?” and “How do we make marriages work for Christians?” Even more dangerous than setting a legal pronouncement on divorce is to use the biblical text as direct backing for our foregone conclusions. I wish to lay out a direct warning that today’s text on divorce is a very tricky one and it has numerous interpretations over the entire church history. If we want to use any text in the Bible as a direct legal pronouncement over the issue of divorce, I’m afraid there isn’t one. Hence, this is an important consideration for us to be cautious about being overly judgmental about the issue of divorce. I believe that most people do not enter into a marriage aiming for it to be broken and unhappy. To those contemplating a divorce or others who have had a divorce before, which I must add is a growing number, divorce is a bitter experience that is surely to be avoided if it is possible. Hence, it is fruitless to take the moral high ground here and condemn those who are already in pain. We must remember also that a divorce not only involves the couple but also the family members. The Church is a place of a new hope and a new beginning, and we must be ever ready to provide a second chance. Let us put aside our prejudices and refrain from adding to the burden of those with a heavy heart. Hence we do not proceed to asking if divorce is allowed or disallowed. And we do not judge those that have taken this painful path.

On the other hand, being non-judgmental does not mean that the Bible is silent on the matter of divorce. In fact, it is very clear that God treats divorce as a serious matter. Being sensitive to those who are suffering does not mean that we become apathetic. In fact, it means we must go beyond the level of right and wrong, and grapple with the complex problems of marital conflicts. Only then are we being fully responsible in loving our neighbors and ourselves. Therefore, with the clear premise given in the introduction that we are not here to allow and disallow divorce, I shall proceed to share what the Bible says about divorce in three aspects. Firstly, it is how God perceives divorce. Secondly, it is on the danger of adultery. Lastly, it is on the responsibility of the people.

Firstly, the text begins with a quotation “Anyone who divorces his wife must give her a certificate of divorce”. This is most likely a quotation of the teachings by the religious leaders at that time. This line itself is not found in the Old Testament scriptures itself. But this does not mean that the teachers are intentionally deceiving or misleading. It is quite common during that time to shorten laws into short catchphrases, and these shortened forms are assumed to carry the entire meaning of the entire original law itself. What is the original law that is quoted? It is found in Deut 24:1-4.

“If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the Lord. Do not bring sin upon the land the Lord your God is giving you as an inheritance.”

It is pretty difficult to decipher what exactly is the meaning of this law. It is also difficult to reconstruct the context of this law or the reason of its existence. What is described is that the woman, who is divorced from the first man, cannot be married back to that man, even if she is divorced from her subsequent marriages. This is the original usage of the certificate of divorce. To show whom she has been divorced from, and to ensure that she does not get married back to the same man she had been divorced from. Perhaps it is to protect the woman. So that she does not get repeatedly passed back to the same man who had once rejected her. Perhaps it is to protect the man, so he does not get defiled from marrying a defiled woman. Perhaps it is something about the distribution of the land and property rights. Like I said it is hard to reinterpret the original meaning of this law.

But one thing we can be sure, the interpretation of the religious leaders during Jesus’ time regarding the use of this law is inadequate, if not wrong. They had taken the first part of the law, “if a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house”, as justification for the right to divorce. The original meaning gives a special allowance in the special case of the husband “finding something indecent” about her as reasons for a divorce. This usually refers to sexual immorality, and most probably adultery. But the Jewish teachers have given greater emphasis to the earlier phrase “woman who becomes displeasing to him”, and this is the predominant interpretation even until today. Hence, it is permissible for a divorce even on grounds as trivial as burning one’s dinner. We can imagine the wives of those times having a hard time pleasing their husbands. And all the husband has to do for the divorce to take effect is to write a certificate of divorce. The woman is often left helpless and forced to seek another marriage because women in those times depend on men for survival.

Such an interpretation may be admissible in terms of linguistics and Hebrew semantics. The giving of a certificate of divorce is admittedly already a mark above the other cultures and in the past where women were just sent away, without a certificate she would have difficulty getting married to others because she cannot prove the divorce. We need to look no further than Abraham himself who was forced to send away Hagar with nothing to depend on, not even a certificate. We can read about that in Genesis 21. However, what is admissible in terms of language may not be the true meaning of the law. We know that laws today have to be written so that nobody can try to exploit any legal loopholes. But even then the legal word cannot be held above the spirit of the law, and it is this spirit that must be upheld. In this case, we have reasons to believe that laws are created to limit divorce, rather than promote it.

Deut 22:13-19 “If a man takes a wife and after lying with her, dislikes her and slanders her and gives her a bad name, saying, “I married this woman, but when I approached her, I did not find proof of her virginity,” then the girl’s father and mother shall bring proof that she was a virgin to the town elders at the gate. The girl’s father will say to the elders, “I gave my daughter in marriage to this man, but he dislikes her. Now he has slandered her and said, “I did not find your daughter to be a virgin.” But here is the proof of my daughter’s virginity.” Then her parents shall display the cloth before the elders of the town, and the elders shall take the man and punish him. They shall fine him a hundred shekels of silver and give them to the girl’s father, because this man has given an Israelite virgin a bad name. She shall continue to be his wife, he must not divorce her as long as he lives.”

Here we see a clear example of the law protecting the rights of women, and against unfair divorces taking place. It is therefore reasonable to assume that other laws relating to divorce are also in the spirit of protecting women, and limiting rampant or irresponsible divorces from taking place. Therefore, the interpretation of the religious leaders on the law given in Deut 24 is inadequate. If a divorce can be allowed simply because a man finds his wife detestable, and a divorce is finalized with a certificate, then the law is not protecting the rights of the women and it is against the spirit of limiting divorce from taking place. Furthermore, Jesus goes beyond just the spirit of the law to seek after the will of the Father. In Matt 19: 4 “Haven’t you read,” he replied, “that at the beginning the Creator made them male and female and said ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? Therefore what God has joined together, let man not separate. He later said, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning.” Here, Jesus makes clear that the allowance of the certificate of divorce is not a form of proof that God allows for divorce for whatsoever reason. The original intention of God is not so.

Here is an important concept that it is God himself that brings about marriage between male and female. It is God that puts them together. We might not follow the Catholic teaching that there is a real physical union of two persons into one. But still, the implication is that in a marriage God had meant for a couple to be so close, they are not separable. I am not setting up a new law here to disallow divorce because God does not permit it. If it is just another law, then we are no different from the Pharisees who are just interested in what is allowed, and what is not. But rather, knowing the original intention and design of God forces us who are believers of God to gain a correct perspective of marriage. A marriage is put together by God. It is not for convenience or selfish desires or fulfilling social norms. In marriage we receive God’s blessing, as well as his providence. Hence, if it is God that puts a marriage together, a certificate of divorce is powerless to dissolve it. This is why Jesus says that whoever divorces his wife causes her to be adulterous, and whoever marries her commits adultery. This is because the first marriage was never annulled, so how can a new marriage take place. Therefore the first point I want to bring out is that divorce is a serious matter to God and the religious leaders in thinking that a certificate of divorce will annul a marriage is deeply flawed. A marriage is put together by God and divorce in the sense of destroying the work of God is never desirable.

The second point that I would like to bring out is that Jesus has given special allowance here for divorce if adultery had first taken place. This is however not to be misinterpreted as if you want to have a divorce, then you need to commit adultery or if an adultery had already taken place then Jesus is promoting the idea of divorce. The special case here rather is to signify the destructive force of the sin of adultery. I will not be elaborating on the details of what constitutes adultery since that has already been covered in an earlier sermon. But perhaps now we should try to understand why a divorce is permissible in the case of adultery. As stated earlier, the reason why a divorce causes the divorced woman to become an adulteress is because the previous marriage was never annulled. However in the case of an adultery, the woman in question here is already in sin and hence you can’t make person who is already in adultery more in sin. Hence a point must be strongly emphasized here that adultery breaks up a marriage and all people in marriage must be strongly vigilant and guard against this temptation. This sin is so destructive it is as if the marriage, which is brought together by God, is destroyed to the extent of even being annulled.

But I would like to say once again that it is not the intention of Jesus to promote divorce in the occurrence of adultery. The situation here is only that a divorce in the case of adultery is understandable. However, as with all cases of sin, the ultimate desired result is not the breaking up of relationships but rather the reconciliation. With the occurrence of sin, we must be repentant and seek the forgiveness of God and your partner. We must feel the pain of a relationship broken up by sin and seek the cleansing and restoration that only God can bring about. It is precisely because the sin is big and that the hurt is deep that we can only turn to God for salvation. I know of some couples that are still together in marriage but the agony and grief of an adulterous incident in the past still lingers on. I applaud these people for their courage to stay together but they must also allow God to act in such a dire situation. For in God, we must believe that faith, hope and love abound and there is always a new beginning. Divorce does not truly solve the situation, instead it is the love that comes from God that will prove to be the one that will never fail.

Another point I want to bring up about this special exception that Jesus had brought up is that it is also an act of grace. We are humans and flesh and blood after all and sometimes the sufferings in this world are beyond what we can bear. It would be simple for God to just lay down a law to disallow all divorce but like I said, God’s intention is not to set up a law and order system but rather to help man in this world. I’m sure there are times where it is more painful for a couple to stay together than to be apart and we must not be so legalistic to force people to stay on together for the sake of it. The point of adultery is not meant to be a deterministic factor but rather an example of how sin can render a marriage to the brink of being annulled. Other situations such as spouse abuse, substance abuse, gambling habits and many others can all force a couple to contemplate a life of divorce as better than staying in marriage. While the first point is that divorce is never the intention of God, Jesus had in His grace allowed for some circumstances where it could happen.

The third point on this topic is a sharing of how I feel the church and the Christian community can work towards the elimination of divorce. Like I said earlier, the issue of divorce is not whether it is allowed or disallowed, but how God perceives it, and the circumstances in which a marriage is rendered broken. Since we know that God brings marriage together and that sin is a major destructive force in breaking up marriages, the Christian community has a responsibility to act against the infiltration of sin into a marital relationship. Of course a lot of this advice I am about to give is not directly lifted from the Bible but I believe it is in line with the Christian theology and the will of God.

Firstly, one should never enter into marriage lightly. It is no major surprise that many of the seeds of a full-blown divorce are planted from the very beginning of the marriage itself. What is the reason for the marriage and can this reason withstand the test of time? Have the issues of both parties entering into the marriage been resolved? Are they able to learn to accept one another? How are they like in the face of hardship? Needless to say, if these basic issues are not ironed out from the beginning, couples would surely be ill prepared to deal with an actual situation of conflict when it occurs in the marriage. Of course, you can never be Ms and Mr. Perfect, but you can work towards being Ms and Mr. Right. Lessons like commitment, patience and sensitivity start from the time of youth.

Secondly, besides entering into a marriage well prepared, a couple who is married must continue to work hard to keep a marriage intact. Besides the absolutely necessary element of keeping a healthy relationship with God through prayer and scripture reading, there are many other elements that help a marriage as well. One must learn to communicate. Know the seven languages of love. Know the differences between man and woman in the way they express themselves. If you don’t know the answer to “Do I look fat in this?”, maybe that’s why you always sleep on the sofa. Communication goes beyond the expression of feelings, but also involves conflict management, mutual guidance and even just a healthy discussion of ideas. Another element besides communication is good planning. Financial planning is crucial to prevent future woes. Family planning is to be prepared for major changes to lifestyles. But I think the most important of all is the planning in time and energy. If you don’t give the time to be together, you are bound to drift apart. But being together is not enough, if one is always watching TV and the other is doing housework. You must plan to develop common hobbies that promote interaction. Learn things together that enrich the uniqueness of this marriage. Let’s put it this way, you need barriers to entry in a marriage relationship. If you have spent years to develop into a special someone to a person and that person is groomed to be so special as to be only satisfied by you, then it is hard for a third party to butt in.

Lastly, it is the role of the church. We must continue to strive to become a community of support and love that couples can turn to when care and concern is needed. The church must avoid gossip, and also learn when to be silent and when to give advice. This is the bare minimum. This is only at the fire-fighting level, but instead we can make the church a place that couples can grow in maturity. We must promote openness in self-revelation, forgiveness in spirit and integrity in character. Through careful teaching and sharing of the Word, we make genuine believers that have fruits of the Spirit, such that they are ideal partners. They are honest in truth and kind in their hearts. They have the strength to withstand hardship and yet the wisdom to accept the Church and God as their help. They are diligent in the care of the family, and yet fun-loving with a good sense of humor.

The Church must also have a prophetic voice in this world which is sometimes simply not conducive to marriages. We must speak against gathering treasures on earth, which robs families of precious times together. We must speak against the use of the body and sex as objects of selfish lustful desires, which poison the minds with fantasies instead of truly knowing one another as created beings of God. We must speak of the paradox of forgiveness and righteousness, instead of a postmodern interpretation of morality and the vindictive nature of personal rights over others.

All these, the individuals and the church must do so that we are not there just to tell people to allow or disallow divorce. Divorce must be dealt with by spending effort working on the development of the self and on the marriage relationship. We see from the beginning that the Jewish religious leaders were only interested in validating their divorce by using the certificate of divorce as an excuse. In light of God’s intention for marriage, that is an unreasonable conclusion. Since it is God that puts marriages together, we must work towards treating marriage as sanctified and a very serious affair. The big pitfall that we must all be wary of is adultery. Adultery is extremely destructive and needs the intervention of God before true restoration can happen. But let’s not be worried and think that we are helpless before temptation. God has given us spiritual discipline to make us prepare before and during the marriage together with the church as a community. May God help every one of us.

On Sex

2010-11-08T17:24:00.000-08:00

A topical sermon on Sex

Introduction
Today we continue the topical series on the body. And sermon title that is given is from sex to happiness. We are going to talk about sex, and how it can bring you happiness. It seems like a no-brainer. Well, those who are getting laid are happy and those who are not are … well… let’s just say they are not particularly happy about it. Some of you may be thinking. “It is hard enough getting any sex, now we have to have sex theologically? What have sex got to do with Christianity anyway?” Some of you might be thinking, “Is he going to talk about sex the entire sermon? Is that even allowed in church?” Yes, I will be talking about sex. And it will be PG-16.

Sex is a sensitive topic. I think there will be many images and ideas that will be popping up in your head when I mention the word sex. We need to approach this topic carefully because your idea of sex may be very different from mine, and the furthest thing I want is for somebody to misunderstand me on this topic and go out and claim Xiaohui said “this and that”. I will try to be as open as I can, and you must try to interpret my sharing in the most positive way possible.

Sex is also a wide topic. I do not aim to answer all your queries about sex today. Neither do I claim to be a sex expert or to understand every particular sexual problem. What I aim to do today is to emphasize to you the biblical perspective on the topic, and I sincerely hope that can be a guiding light to those struggling with sexual issues.

Because Sex is a sensitive and wide topic, it has often been trimmed down to a morality issue when it is discussed in church. We sometimes talk about sexual sins but we fail to address the nature of sex and the purpose of sexuality. Other times, it is relegated into an educational lesson for youths, and we presume as adults and especially those with children understand about sex. And even those who bother to find out more, often end up with Freudian paradigms and solve their problems using psychotherapy, but we must certainly question how much of Freud’s conclusions are biblical revelation, and is psychotherapy the only solution to sexual issues.

But the church must address the issue of sex, and approach it beyond a morality problem. If it remains at a moral domain, then our directions will purely be problem solving, and instructions will be reduced to preventive measures. To those outside the Christian community, our morality has no bearings to their lives. We also believe that sex means more than a functional process for procreation. While it is true that sex often leads to procreation, the same can be said about animals, but can we say that human sex is no different from animal sex? We must speak about sex and be well informed because sexuality is a part of humanity. Being human means that we are also sexual beings. How we express ourselves on the matter of sex indicates our understanding of our relationship with the human world. The church must speak about sex because the world speaks about sex. Ideas about what the world see about sex can be found in commercials, radio, talk-shows and public policies. If we do not seriously listen to what the bible has to say about sex, then we are forced into letting the world tell us what to think about this matter that is integral to everybody’s lives. So let’s begin with the basic question “What is sex?” And my answer, which is my first point, is “Sex is a Gift of oneself.”

Point 1
Read Genesis 2:20-25
To understand sex, we need to understand the origin of masculinity and femininity. This is a familiar passage and much expounded upon in weddings. We see in the beginning that woman is a divine gift from God to man. And in reciprocating his acceptance, he is also now a gift to the woman. This is a time before the fall, and we can see the original innocence in mankind. “The man and his wife were both naked, and they felt no shame. We can see that this innocence allows for a reciprocal experience of one another. In this relationship, they learn to grasp the idea of masculinity and femininity. Here we see that in the original relationship, woman is a gift for man, and accepted by the man as a gift. In the giving of herself, the woman discovers herself through the acceptance of the man. The man in his complete acceptance of the woman has presented himself as a gift to the woman. This mutual exchange is so interconnected that the giving itself becomes accepting, and the acceptance is transformed into giving. So we can understand that in the healthiest form of man-woman relationship, man and woman are a gift to one another, and the full acceptance of the gift is expressed in a reciprocal giving of oneself in return.

Read Genesis 3:6-10
After the Fall, after eating the fruits of the knowledge of good and evil, man and woman realize their nakedness and became afraid. The opposite of the initial mutual giving and accepting is the making of the other person into an object of possession. Man and woman feel their nakedness and were afraid, because they realized they could now become an object of desire and also discovering their corrupted thought in possessing the other person. What was previously a subject of giving and accepting has now become an object of possessing and guarding against.

Read Genesis 4:1
Now that we understand what is the original ideal for Man and Woman relationship and what is the opposite of the original design, we can now go on to comprehend what is sex in the theological understanding. In the original Hebrew language “Adam lay with his wife” is literally translated as “Adam knew his wife.” Sex is knowing and for the other partner, the giving of knowledge. From the beginning of creation, man and woman are called to become one flesh. This calling continues even after the fall, but we must understand its ideal and original intention from before the fall. Certainly part of this calling consist of the need for procreation and hence to be fruitful and multiply. But sex has to move beyond the basic understanding of biological reproduction because it is about a union that is so close that becoming one flesh has been defined as knowledge. In Luke 1:34, Mary says “How shall this be, since I know not man?” Thus, this knowing is not just for man but also for woman. Sex is knowing and the giving of knowledge. What is this knowledge? It is the awareness of the meaning of one’s sexuality. In the becoming of the one flesh, the man understands the meaning of his masculinity and he gives himself as a man to the woman. At the same time, he receives the meaning of femininity from the woman and accepts and welcomes it as a man. Let me repeat this from the perspective of a woman. In sex, the woman understands the meaning of her femininity and she gives herself as a woman to the man. At the same time, she receives the meaning of masculinity form the man and accepts and welcomes it as a woman. During the union, man and woman become one flesh, and understand their humanity and sexuality through their body. This can only be achieved when there is true giving of the person and true acceptance of one another. Sex is knowing because both man and woman is part of a self-revelation process. This is sex in its ideal form and it should be the natural process in a healthy man-woman relationship. So to repeat the first point: Sex is a Gift of oneself.

Reflection
I will be talking about the practical applications in my conclusion. But before I proceed to the next point, I would have to have a short time of reflection on the first point. Firstly, if we look at the way sex is expressed in the mass media today, how much of it conveys this mutual giving of one another during sex? More often than not, woman are portrayed as sexual objects to be used for sexual needs, rather than to be understood as sexual beings. With the increasing spending power of woman today, man has also been marketed as sexual objects based on looks, physique and power. The day you see people as objects of sexual desire rather than human beings of God’s creation, that is the day you have experienced the effects of the fall, and you will have fear in you instead of openness. Secondly, do you see yourself as a sexual object or a person to be known? This has a lot to do with the way you dress and your mannerism and the way you relate with others. You are not a woman based on how many man want to have sex with you, and similarly you are not a man based on how many woman you can bed. Your sexuality is God-given, and how much your sexuality is magnified is based on the kind sex you and your partner has. Lastly, which brings me to my final reflection. Based on such a theological understanding of sex, what kind of sex should you have? It should be a process of giving and accepting. You convey your sexuality through sex and you know yourself and your partner more through his/her giving as well. There should not be thoughts of possession or manipulation, but sharing and communication. Sex should make you realize that you and your partner has become one flesh.

Point 2
Our first point is that sex is a Gift and hence it is not to be taken lightly. However, with the strong emphasis on avoidance of sexual sins in church, many may have swung over to the other extreme. They see sex as dirty and unholy and should be abstained unless for purposes of procreation. These people glorify virginity and the deterrence of sex in marriage as a spiritual discipline. This is similarly unbiblical and unwise. And this is my second point: Sex is good and must be expressed in passion.

Read Song of Songs 4:16-5:1
The passage we have just read is a description of sex that occurred after a wedding. The entire book is filled with passages of passion and love. The groom has great admiration for the bride and the bride has great yearnings for the groom. The mood of the songs and tone of the language used clearly indicate that sexual love is a thing of great beauty and sex is an activity that enriches human life. The book teaches that love and sex are good. This is a message that is drastically different from those who think that sex is a unholy activity. This book shows that loving God with one’s heart and soul and loving a member of the opposite sex with one’s heart and flesh are not opposed to one another. The one who stays away from sex is not holier than the sexually active husband or wife. This book shows us that sex and love can be filled with passion and desire. Passion is the emphasis that the book wants to convey. References to sexual acts are fairly rare and usually indirect. However, the fervent desire that the couple have for each other is direct and blatant. Sex should not be a monotonous task for childbearing purposes. It can be one that is expressed through passion and yearning for each other. The north wind and south wind indicate the stormy night that the sex resembles. And the groom entering the beautiful garden indicates the magical setting of the union. Sex is respected as something to be enjoyed in the bible. But the enjoyment can only be appreciated within the limits of a covenant.

Read Song of Songs 8:6-7
We see that the couple passionately in love is bound by a covenant. It is in this covenant that their love is expressed. The woman’s name is sealed on the man and hence she demands his complete faithfulness. She is entitled to claim this faithfulness because such love, the bond of one flesh, is exclusive and jealous. This love is like death which is inescapable. The sex that they have experienced makes their love permanent. This covenant they share does not allow for rivalry and infidelity. This exclusivity indicates the seriousness of entering this relationship. So we see that the book calls for passion and yearning in a relationship. However it is not without its morality. Firstly, the relationship must be between a man and a woman. And secondly, this is a relationship in marriage and does not allow for unfaithfulness. Within such boundaries, we must allow for passion of love in the relationship. This passion that demands faithfulness is also a shield to unfaithfulness. If we make sex emotionless, it will only open doors to lust outside of the relationship. So this is my second point: Sex is good and must be expressed in passion.

Reflection
Let us have a time of reflection on the second point before I conclude. Firstly, we turn to the ideas about sex in the media world. Modern culture has great difficulty in seeing marriage as a promising setting for romance and passion. In current fiction and movies, hot passionate love is always found in an extramarital setting. We need to get rid of this myth that is pervading our society, that it is the forbidden fruit that taste the best. Passionate love for your wife is possible and sex with her can be better than the sweet young thing that don’t know the real you. Yearning and desire for your domesticated husband is possible, and he can be as attractive as the playboys that disrespect the sanctity of marriage. Secondly, do thoughts of sex make you uncomfortable and avoiding it make you think you are more holy? Sex is an activity respected in the Bible, and not only is it a important element in marriage, it is to be enjoyed by the couple. It strengthens the bond that the couple have for each other and it is a shield against temptations outside of the covenant. Lastly, based on this biblical understanding of sex, what kind of sex should you have? For those who are unmarried, there can be no sex. The Bible is clear that sex is between a man and a woman and is expressed in a marriage. I am not saying this because I am standing on a moral high ground, but simply because I understand what is sex and love. This expression of love demands faithfulness and it consumes your very being. Is this not the sex that is worth waiting for? For those who are married, bring love and passion back into your marriage. The yearning for one another must always be in your heart and mutual admiration must continue long after your wedding night. If you need tips on how to improve your romantic life, buy a good commentary on the Song of Songs.

Anecdote
Before I conclude, I wish to share something as a food for thought. Friday morning as I was driving to work, I was listening to Class 95. They were talking about faithfulness in marriage. The female DJ says she feels that it is better to marry a man who has sown his wild oats before marriage. The reason is that since he has experienced every thing, he will be faithful when he is married because he will not wonder what the outside world is like. The male DJ agrees with her, and says that if not for his religious conviction, he would have done the same. From the call-ins from listeners and previous experiences, I have reasons to believe that this is a prevailing thought. Sexual experiences with multiple partners are considered good to the outside world, and in this case even good for protecting a marriage. This is such an irony.

Conclusion
This brings me to my conclusion. I will use a Star-wars analogy for sex. Sex has a light side and a dark side. The dark side has many attractions with many attractions like multiple partners, illicit relationships, pornography and so on. But the satisfaction is temporal, and every time the “high” is over, you need to go further to get the next “high”. If you go down that road, it is doomed to failure and depression. But Sex has a light side, and it is the one given by God and highlighted today. It seems like a tough road because it requires faithfulness, communication and reflection. It is about giving and openness and becoming vulnerable at times. However, you will find that this satisfaction is eternal because through sex in this way, you will find and appreciate your true humanity and discover a partner of a lifetime. If you go down this road, you will find happiness.

箴言（3）：论言语 On Speech

2010-11-06T02:59:00.000-07:00

弟兄姐妹平安。上一次我提到君王和掌权者的智慧。重点是要建立公义，为弱势的人说话。今天，我们要来学习子民的智慧。做子民的学问有很多，不过我今天会关注在一个箴言书很看重的课题，那就是说话。

Can it be that the average person spends one-fifth of his or her life talking? That’s what the statistics say. If all of our words were put into print, the result would be this: a single day’s words would fill a 50-page book, while in a year’s time the average person’s words would fill 132 books of 200 pages each! Among all those words there are bound to be some spoken in anger, carelessness, or haste. [Today in the Word, June 15, 1992]

由此可见说话的重要性。我们今天要来学习如何说话。而说话的第一个重点就是要诚实。在古时候，君王或地方官负责审理案件，但影响审查判断的往往就是依靠证人。所以，在建立公义这件事情上，子民是有责任的。子民的智慧就是建立一个看重诚信的社会。控告人要以良心来起诉，被告人要以真心来答辩。而最紧要的是见证人要以实情来帮助审讯过程。尤其是在一个科学没那么发达的时代，一位德高望重的证人是一个案情里面可贵的资料。因此，在箴言里面有许多教导人说真话的劝戒，也有许多警告假见证的训词。所以，今天的第一点是：智慧的子民不说谎言。

6: 16耶和华所恨恶的有六样，连他心所憎恶的共有七样： 17就是高傲的眼，撒谎的舌，流无辜人血的手， 18图谋恶计的心，飞跑行恶的脚， 19吐谎言的假见证，并弟兄中布散纷争的人。

这里形容了神所憎恨的七样的人。在原文里面，其实是非常强烈的字眼。耶和华的恨是到心里，也就是他本质里面的最深处。耶和华是真理，和平和公义。所以，在七样里面，说谎竟然重复出现两次。尤其是假见证是出于谋恶的心，很可能会导致人命伤亡，引起纷争。所以，在这七样里面，假见证其实是占了四五样。耶和华深切的痛恨这样的人是可以感受的到的。是从神的最深处厌恶说谎的人。因为，这样的人，把整个司法系统，维持公义的法则给弄污秽了。掌权的人没有办法正确做出裁决，无辜含冤的被谎言所害。

14: 5诚实见证人，不说谎话；假见证人，吐出谎言。 25作真见证的，救人性命；吐出谎言的，施行诡诈。

耶和华恨恶假见证人的理由是很明确的。而真假的分别就是证词的真伪。诚实的因为对真理的执著，对判决的信任说实话。假的见证人因为自己的私欲说谎言。结果真正的证词可以救人性命，谎言则害人性命。因此，十诫中的第九诫就是“不可作假见证陷害人。

(出：20：16)” 12: 17说出真话的，显明公义；作假见证的，显出诡诈。 18说话浮躁的，如刀刺人；智慧人的舌头，却为医人的良药。 19口吐真言，永远坚立；舌说谎话，只存片时。 22说谎言的咀，为耶和华所憎恶；行事诚实的，为他所喜悦。

好的见证人就象医生救人性命。真理就象是可以医治人的药。假的见证人就是凶手，谎话就象是害人的刀。因此，箴言警告真理是永远坚立的，但谎话只存片刻。纸是包不住火的。

A store manager hear his clerk tell a customer, "No, ma'am, we haven't had any for a while, and it doesn't look as if we'll be getting any soon." Horrified, the manager came running over to the customer and said, "Of course we'll have some soon. We placed an order last week." Then the manager drew the clerk aside. "Never," he snarled, "Never, never, never say we're out of anything--say we've got it on order and it's coming. Now, what was it she wanted?" "Rain," said the clerk. [James Dent, in Charleston, W.Va. Gazette. ]

没有谎言是会长久的。箴言清楚说明谎言是会被拆穿的。而当假见证人被揭发的时候，律法也将以严厉的审判来对付这些诡诈的人。这些人想怎么陷害人，审判官也当以什么方式处治假见证人。箴言是这样提醒人不要说谎。

（申19:15-21） 15人无论犯什么罪，作什么恶，不可凭一个人的口作见证，总要凭两三个人的口作见证才可定案。 16若有凶恶的见证人起来，见证某人作恶， 17这两个争讼的人就要站在耶和华面前，和当时的祭司，并审判官面前， 18审判官要细细地查究，若见证人果然是作假见证的，以假见证陷害弟兄， 19你们就要待他如同他想要待的弟兄。这样，就把那恶从你们中间除掉。 20别人听见都要害怕，就不敢在你们中间再行这样的恶了。 21你眼不可顾惜，要以命偿命，以眼还眼，以牙还牙，以手还手，以脚还脚。

同样的，箴言不只是提醒人谎言是不会长存，做假见证的人也必会受罚。箴言警惕他们法网灰灰，疏而不漏。没有人可以逃脱。

19: 5作假见证的，必不免受罚；吐出谎言的，终不能逃脱。 9作假见证的，不免受罚；吐出谎言的，也必灭亡。不管是收了贿赂的证人，或是其他的好处，如此得来的不义之财，也是很快就会消失。 21: 6用诡诈之舌求财的，就是自己取死；所得之财，乃是吹来吹去的浮云。 28作假见证的必灭亡；惟有听真情而言的，其言长存。

让我们来做一段的反省。我们有谁不曾说过谎言？我们有多少人曾经被谎言伤害过？的确，要永远不说谎是不容易，然而，我们不可掉入一个自欺欺人的陷井，因为说谎没关系，只要不会被发现。我们都受过谎言的伤害，而说谎的习惯是慢慢累积起来的。箴言告诉我们耶和华厌恶谎言，因为那是与他真理的本质相对的。谎言迟早会被揭穿，而说谎的人比受惩罚，说谎得来的好处也就烟消云散。我听过一个牧者这样对我说“我现在已经听不到真话了。”人都在他面前说好话，装好人。在教会群体里面我们要特别小心，不要一味惺惺作态，说虚假的话。如果教会有一天听不到真话，那教会就无法真正改变人的生命。所以，今天的第一点是：智慧的子民不说谎言。做假见证或以诡诈的心理说谎也许大家不会做。但箴言还提醒我们掉入另外一种陷井。今天第二点是：智慧的子民不说谗言或闲言闲语。谗言和闲言的区别是谗言比较严重，但两者都是不好的行为。

有句话说： “People with extraordinary minds talk about ideas. People with average minds talk about events. People with simple minds talk about other people.” – Anonymous

箴言要求子民要以智慧来应用我们的舌头。以谗言和散播谣言来诬蔑别人的名声是非常愚昧的行为。跟人闲言闲语，讲论别人的是非也是没有见识的行为。让我们首先来探讨谗言。

24: 28不可无故作见证陷害邻舍，也不可用咀欺骗人。 29不可说："人怎样待我，我也怎样待他，我必照他所行的报复他。"

有些人为了报复，又不敢当面对质，就采取用谗言使人名誉受损。也有可能是为了陷害人，进行欺骗。不管是什么不良企图，都是用谣言来中伤人。箴言严厉警告这样的行为。

25: 8不要冒失出去与人争竞，免得至终被他羞辱，你就不知道怎样行了。 9你与邻舍争讼，要与他一人辩论，不可泄漏人的密事， 10恐怕听见的人骂你，你的臭名就难以脱离。 18作假见证陷害邻舍的，就是大槌，是利刀，是快箭。

箴言教导人不要胡乱与人争执，若是这样就与害人的凶器没有两样。如果有什么不满，可以私下解决。如果是坏心肠，在别人背后说谗言，当被发现，揭发出来的时候，那时你就臭名远播。

30: 10你不要向主人谗谤仆人，恐怕他咒诅你，你便算为有罪。

工作场所也是一样。有什么事情要当面解决。如果你胡乱诬告人，跟他们的上司说谗言，虽然他们是仆人，没有权力，可是他们可以诅咒你。处了比较严重的谗言，我们现在来探讨说闲言闲语的人。这可能是比较普通的毛病。闲言闲语其实是一种谗言，只是动机没有这么恶毒，中伤程度没有这么严重。不过，就因为大家以为无关痛痒，那才危险。

Yiddish folklore offers a telling tale about gossip-makers. One such man had told so many malicious untruths about the local rabbi that, overcome by remorse, he begged the rabbi to forgive him. “And, Rabbi, tell me how I can make amends.” The rabbi sighed, “Take two pillows, go to the public square and there cut the pillows open. Wave them in the air. Then come back.” The rumormonger quickly went home, got two pillows and a knife, hastened to the square, cut the pillows open, waved them in the air and hastened back to the rabbi’s chambers. “I did just what you said, Rabbi!” “Good.” The rabbi smiled. “Now, to realize how much harm is done by gossip, go back to the square...” “And?” “And collect all your feathers.”

闲言闲语虽然很多时候是无意的行为，但是因为一传十，十传百，它也可能是中伤人很可怕的工具。正如故事的结论，说出去的话是收不回来的。

18: 6愚昧人张咀启争端，开口招鞭打。 7愚昧人的口自取败坏，他的咀是他生命的网罗。 8传舌人的言语，如同美食，深入人的心腹。

这里说愚昧人因为不知道如何控制他的口，所以惹祸上身。他们因为乱传别人的闲言闲语，往往引起纷争。最后，自己败坏名声，危害自己的生命。箴言特别警告闲言闲语就好象是美食一样，叫人难以抗拒。

26：20火缺了柴，就必熄灭，无人传舌，争竞便止息。 21好争竞的人煽惑争端，就如余火加炭，火上加柴一样。 22传舌人的言语，如同美食，深入人的心腹。

闲言闲语就象是燃火的木柴。如果事情少了人们的闲言闲语，那么事情就容易平息。纷争也容易解决。可是，如果事情加上人们的闲言闲语，就如火上加碳，加油，一发不可收拾。这里我们看到箴言特别重复警告闲言闲语就好象是美食一样，叫人难以抗拒。

20: 19往来传舌的，泄漏密事；大张咀的，不可与他结交。

所以，智慧人就会避免与好闲言闲语的人来往。因为他们守不住秘密，害人害己。让我们对于第二点做一段反省。当你跟人有纷争的时候，你如何来处理？你是当面调解清楚，还是在别人背后说他的坏话。你说的话可能是确实的指控，可是因为你的处理方法卑劣，当事情揭发的时候，那你就自取其辱。这是有关谗言。但对于闲言闲语原则也是一样。不管你是否动机好坏与否，你如果参与散播闲言闲语，就是在事情的纷争里面火上浇油。如果有人有八卦跟你说，那是美食，你难以控制。你还是要说不！因为这样的闲言闲语对当事人不公平。你听了，还要控制，不讲出去，那么辛苦，何必呢？讲到这里，我也要奉劝大家少看娱乐八卦新闻。你听多了周杰伦的感情绯闻，王仁辅的女友怀孕，等等，慢慢就形成八卦的习惯，还是多花时间和脑力在有意义的事。你有兴趣八卦，就找教牧跟你讲圣经故事的八卦。里面的故事绝对属实，绝对精彩。所以，今天的第一点是：智慧的子民不说谎言。第二点是：智慧的子民不说谗言或闲言闲语。第三点是：智慧的子民不说胡言乱语。

10:18隐藏怨恨的，有说谎的咀；口出谗谤的，是愚妄的人。 19多言多语难免有过；禁止咀唇是有智慧。 20义人的舌乃似高银；恶人的心所值无几。 21义人的口教养多人；愚昧人因无知而死亡。

前面两点，我们提到不可说谎和不可口出谗言。这是愚妄的人的行为。箴言继续就说要学习说话谨慎。话说多了，难免说错话。话要求精不求量。话说得有价值就能造福人，培养人的生命。如果胡言乱语，话再多也是一文不值。箴言这么形容，讲话没有营养，生命没有造就，就如行尸走肉一般。

11: 12藐视邻舍的，毫无智慧；明哲人却静默不言。 13往来传舌的，泄漏密事；心中诚实的，遮隐事情。

学习控制嘴唇和不可闲言闲语是息息相关的。如果，你整天多管闲事，乱传别人的密事，那就是愚昧的人。真正有智慧的反而明白什么时候应该安静。
Publius observed, “I have often regretted my speech, never my silence.” - Swindoll, Growing Strong.
说过的话收不回来，可是如果我们学习说话谨慎，就不会说错话，伤害到人。

13: 3谨守口的，得保生命；大张咀的，必致败亡。

箴言提醒我们要用智慧学习如何守口。胡言乱语终究会咎由自取，玩火自焚。

Aesop, the ancient storyteller, told this fable: Once upon a time, a donkey found a lion’s skin. He tried it on, strutted around, and frightened many animals. Soon a fox came along, and the donkey tried to scare him, too. But the fox, hearing the donkey’s voice, said, “If you want to terrify me, you’ll have to disguise your bray.” Aesop’s moral: Clothes may disguise a fool, but his words will give him away.

17: 27寡少言语的有知识；性情温良的有聪明。 28愚昧人若静默不言，也可算为智慧，闭口不说，也可算为聪明。

有些人自夸“我的人很坦白”，结果没有控制嘴唇，出口伤人。智慧的子民应该有温柔良善，以该少说话的时候少说，反而显出智慧，真知识。有些人因为要讲话，人家才知道你懂，有知识。这点大家要小心。箴言以幽默的方式提醒。如果你是愚昧人，最好还是闭口这是智慧之举。不然，张口一出，胡言乱语，就把自己的愚昧显明出来了。

“Better to remain silent and be thought a fool than to open your mouth and remove all doubt.”

如果你不开口，人家只是会怀疑你不聪明。这好过你一开口，人家就不用再怀疑了。

“It would be better to leave people wondering why you didn’t talk than why you did.”

如果你不开口，人家只是会疑惑你为什么沉默。这好过你一开口，人家现在疑惑为什么你竟然也敢开口。

A young man once approached Socrates to ask if the philosopher would teach him the gift of oratory. His request was then followed by an incessant stream of words until, finally, Socrates placed his hand over the inquirer’s mouth and said, “Young man, I will have to charge you a double fee.”
When the fellow asked why, Socrates replied, “I will have to teach you two sciences. First, how to hold your tongue, and then, how to use it.”

让我们都来明白，并记住今天的第三点：智慧的子民不说胡言乱语。总的来说，智慧的子民有三不言。谎言不言，谗言、闲言闲语不言，胡言乱语不言。智慧的子民要以智慧来控制嘴唇。你也许会这么说，我什么都不言，那我可以讲什么？让我以最后一段箴言来做总结。

15: 1回答柔和，使怒消退；言语暴戾，触动怒气。 2智慧人的舌，善发知识；愚昧人的口，吐出愚昧。 4温良的舌是生命树；乖谬的咀使人心碎。 7智慧人的咀，播扬知识；愚昧人的心，并不如此。 23口善应对，自觉喜乐，话合其时，何等美好。 28义人的心，思量如何回答；恶人的口，吐出恶言。

当我们发怒的时候，就用柔和的话。我们的心要善良，就会发出造就人的话。你们要心里想清楚才出口讲话。话不在乎多，而在乎合适，合时。合适，合时是一门学问，但最重要讲求真心。所以，我们一定要以敬畏耶和华为根底，由神来改变我们，我们说的话就合适，又合时。愿我们的言语都象一棵生命树，祝福我们周围的每一个人。多言多语难免有过，那分享就到这里。

箴言（2）：论权力 On Power

2010-11-03T01:08:00.000-07:00

弟兄姐妹平安。今天，我们要来学习做君王的智慧。也许你们觉得纳闷，学做君王的智慧有什么用？毕竟我们都不是国王或总理。的确，君王的智慧我们是不能直接的运用。然而，君王的智慧其实就是运用权力的智慧。我们即使不是君王，我们都有运用权力的时候，而晓得如何妥善的来运用权力，那就是智慧。简单来讲，我们有四个地方可以发挥运用权力的智慧。一是国家，如何影响国家政策。二是工作场所，如何对待同事，下属及员工。三是家庭，如何与父母，弟兄姐妹，孩子相处。四是教会，如何看待教会里面的关系。因此，我们要从箴言里面教导做君王的智慧，从中学习运用权力的原则，然后才在各样的事情上发挥智慧。

君王的智慧的总结取自：箴31 1利慕伊勒王的言语，是他母亲教训他的真言。 2"我的儿啊，我腹中生的儿啊，我许愿得的儿啊，我当怎样教训你呢？ 3不要将你的精力给妇女，也不要有败坏君王的行为。 4利慕伊勒啊，君王喝酒，君王喝酒不相宜；王子说，浓酒在那里也不相宜。 5恐怕喝了就忘记律例，颠倒一切困苦人的是非。 6可以把浓酒给将亡的人喝，把清酒给苦心的人喝， 7让他喝了，就忘记他的贫穷，不再记念他的苦楚。 8你当为哑巴（注：或作"不能自辩的"）开口，为一切孤独的伸冤。 9你当开口按公义判断，为困苦和穷乏的辨屈。"

这是利慕伊勒王的母亲对儿子如何做王的训话。首先我们可以明白君王的责任是什么。君王的责任是要记住律法，处理是非。君王必须帮助困苦人，使他们脱离困苦。君王要为那些不能自辩的开口，为一切孤独的伸冤。君王要开口按公义判断，为困苦和穷乏的辨屈。简单来说，君王的职责就是帮助弱小，让每个人得到公平的对待。没有人可以因为权势而欺压其他人，也没有人会因为没有权势而不被尊重。因为君王的权势是用来替无声的人发言。不管是什么冤屈，君王的作用就是带来公义，和正确的判断与处理。这就是君王的责任。

-和合本-箴16 10王的咀中有神语，审判之时，他的口必不差错。 11公道的天平和秤都属耶和华；囊中一切法码都为他所定。 12作恶，为王所憎恶，因国位是靠公义坚立。 13公义的咀，为王所喜悦；说正直话的，为王所喜爱。 14王的震怒如杀人的使者，但智慧人能止息王怒。 15王的脸光使人有生命；王的恩典好象春云时雨。

这里我们可以看到一切公义属于耶和华，而王就是耶和华带来审判，带来公义的代表。王喜爱公义正直，憎恨作恶。因此，王的愤怒是耶和华审判的愤怒，王的恩典是耶和华原谅赦免的恩典。

-和合本-箴25 2将事隐秘，乃神的荣耀；将事察清，乃君王的荣耀。 3天之高，地之厚，君王之心也测不透。 4除去银子的渣滓，就有银子出来，银匠能以做器皿。 5除去王面前的恶人，国位就靠公义坚立。

这一段的箴言更明显的划分君王的重要角色。神是不可测度的。一切的奥秘属于上帝。然而，君王却是在神之下，把一切是非黑白调查清楚。君王有义务从身边有参与政策的人中除去恶人，就如除去银子的渣滓，使银子有用一般。因此，今天的课题的第一点就是“掌权者的责任就是建立公义”。我们虽然不是国王，可是我们是在各种领域里面持有权力的人。可能你在政府部门影响国家政策，可能你在工作场所兼管员工福利，可能你是一家之主，可能你是教会的事工主席。只要你拥有权力，你就要明白，这权力是要用来建立公义。你要为不能开口的人说话。因为你就是神的代表，你的权力是神托付给你的。如果你能在你所掌管的领域建立公义，你就显出了君王的智慧。掌权者的责任就是建立公义。刚才两段箴言都重复一句话“国位就靠公义坚立”。你也许会怀疑，王位不是靠权势吗？不是靠财富，靠实力，靠跟有权，有势的人的关系吗？怎么说是靠公义呢？为穷人，困苦人打报不平，对建立王位有什么用？我想先用一个真实故事作例子。大卫王有一个儿子名叫押沙龙。押沙龙因为与大卫不和，决定篡位。

-和合本-撒下15 2押沙龙常常早晨起来，站在城门的道旁，凡有争讼要去求王判断的，押沙龙就叫他过来，问他说："你是哪一城的人？"回答说："仆人是以色列某支派的人。" 3押沙龙对他说："你的事有情有理，无奈王没有委人听你伸诉。" 4押沙龙又说："恨不得我作国中的士师，凡有争讼求审判的，到我这里来，我必秉公判断。" 5若有人近前来要拜押沙龙，押沙龙就伸手拉住他，与他亲咀。 6以色列人中，凡去见王求判断的，押沙龙都是如此待他们。这样，押沙龙暗中得了以色列人的心。

后来，押沙龙果然篡位成功，使大卫逃亡许久后才有机会翻身。押沙龙在这里是用了很卑鄙的手段，可是故事却证明了一点。公义和民心是息息相关的。而民心最终就会决定一个国家王位的长久。要是国王不能为国家带来公义，那国王将失去民心。而一个没有民心的国王是绝对不会永远坚立的。

-和合本-箴29 2义人增多，民就喜乐；恶人掌权，民就叹息。 4王借公平，使国坚定；索要贿赂，使国倾败。 12君王若听谎言，他一切臣仆都是奸恶。 14君王凭诚实判断穷人，他的国位必永远坚立。

一个不能建立公义的国王，不但会使人民叹息，失去民心，他也会失去真正能够帮助他的人。到头来，只有奸恶的人愿意做他的臣仆。这是很可悲的。

-和合本-箴28 2邦国因有罪过，君王就多更换。因有聪明知识的人，国必长存。 12义人得志，有大荣耀；恶人兴起，人就躲藏 15暴虐的君王辖制贫民，好象吼叫的狮子、觅食的熊。 16无知的君多行暴虐；以贪财为可恨的，必年长日久。 28恶人兴起，人就躲藏；恶人败亡，义人增多。

当掌权者暴虐腐败，能干的人就躲藏起来。要得到义人的帮助，就必须实行仁政，爱民。更要以公义审判恶人。这样才能王位长存。所以，第一点就是“掌权者的责任就是建立公义”。而第二点就是“掌权者的存亡就是爱民恨恶”。在我们的权力范围里面，如果要永垂不朽，不是依靠财势，而是维持公义。如果掌权者以爱来对待人，那人们也自然会以爱来拥护掌权者。要是政府清廉，那愿意献身的有智之士必然增加。要是工作场所赏罚公平，那么员工也自然真心乐意付出。要是做父母的大公无私，没有偏心，没有遮蔽，做孩子的也就对任何教导信服。教会若是一视同仁，人人得到照顾，男女老幼彼此关心，那教会就永不止息。公义的环境是义人增多。我们如果用神所给予我们的权力行恶，那我们只有落入恶人环绕，自取灭亡的下场。掌权者的责任是建立公义，建立公义的原因是得民心，除恶人，使王位长存。但建立公义的最大难题是什么？这就是今天的第三点：“掌权者的陷井就是自我陶醉”。让我以故事来说明。大卫后来传位给所罗门。所罗门虽然是聪明，可是他却有一个毛病，跟自我陶醉有关，就是“好大喜功”。在所罗门的统治底下，以色列进行了许多大工程如神殿和王宫。结果为了这些工程许多百姓负重轭，做苦工。所罗门死后传为给罗波安。

-和合本-王上12 1罗波安往示剑去，因为以色列人都到了示剑，要立他作王。 2尼八的儿子耶罗波安先前躲避所罗门王，逃往埃及，住在那里（他听见这事）。 3以色列人打发人去请他来，他就和以色列会众都来见罗波安，对他说： 4"你父亲使我们负重轭，做苦工，现在求你使我们做的苦工、负的重轭轻松些，我们就事奉你。" 5罗波安对他们说："你们暂且去，第三日再来见我。"民就去了。 6罗波安之父所罗门在世的日子，有侍立在他面前的老年人，罗波安王和他们商议说："你们给我出个什么主意，我好回复这民。" 7老年人对他说："现在王若服事这民如仆人，用好话回答他们，他们就永远作王的仆人。" 8王却不用老年人给他出的主意，就和那些与他一同长大在他面前侍立的少年人商议， 9说："这民对我说：'你父亲使我们负重轭，求你使我们轻松些。'你们给我出个什么主意，我好回复他们。" 10那同他长大的少年人说："这民对王说：'你父亲使我们负重轭，求你使我们轻松些。'王要对他们如此说：'我的小拇指头比我父亲的腰还粗。 11我父亲使你们负重轭，我必使你们负更重的轭；我父亲用鞭子责打你们，我要用蝎子鞭责打你们。'" 12耶罗波安和众百姓遵着罗波安王所说"你们第三日再来见我"的那话，第三日他们果然来了。 13王用严厉的话回答百姓，不用老年人给他所出的主意， 14照着少年人所出的主意对民说："我父亲使你们负重轭，我必使你们负更重的轭；我父亲用鞭子责打你们，我要用蝎子鞭责打你们。" 15王不肯依从百姓，这事乃出于耶和华，为要应验他借示罗人亚希雅对尼八的儿子耶罗波安所说的话。 16以色列众民见王不依从他们，就对王说："我们与大卫有什么分儿呢？与耶西的儿子并没有关涉。以色列人哪，各回各家去吧！大卫家啊，自己顾自己吧！"于是，以色列人都回自己家里去了。 17惟独住犹大城邑的以色列人，罗波安仍作他们的王。 18罗波安王差遣掌管服苦之人的亚多兰往以色列人那里去，以色列人就用石头打死他。罗波安王急忙上车，逃回耶路撒冷去了。 19这样，以色列人背叛大卫家，直到今日。

罗波安因为自己的骄傲，想用权力来欺压人民，结果导致政变的结局。罗波安为什么会察觉不到局势的动荡不安？因为他陶醉在自己的权势当中。“我的小拇指头比我父亲的腰还粗”，这句话反应了他得意的心态，小拇指强调的是他的男性尊严，意思就是他以君王的身份怎么可以和百姓妥协。自我陶醉就是掌权者最大的陷井。利慕伊勒王的母亲的教训是一样的。她教训孩子不可陶醉在坏女人和酒里面。掌权者有的是权力。权力能使人有能力作各样的事。但是智慧就是能够分别不是每样能够做的是，就是该做的事。掌权者如果自我陶醉，必然因为拥有巨大权力的诱惑，而作出自我中心的决定。这样就会缺乏判断能力，而失去了公义。如果要摆脱自我陶醉的陷井，就必须以神为中心。神在以色列人还没有立国以前，就已经为君王设立法则。这就是申明记。

-和合本-申17 14到了耶和华你神所赐你的地，得了那地居住的时候，若说：'我要立王治理我，象四围的国一样。' 15你总要立耶和华你神所拣选的人为王，必从你弟兄中立一人，不可立你弟兄以外的人为王。 16只是王不可为自己加添马匹，也不可使百姓回埃及去，为要加添他的马匹，因耶和华曾吩咐你们说：'不可再回那条路去。' 17他也不可为自己多立妃嫔，恐怕他的心偏邪；也不可为自己多积金银。 18他登了国位，就要将祭司利未人面前的这律法书，为自己抄录一本， 19存在他那里；要平生诵读，好学习敬畏耶和华他的神，谨守遵行这律法书上的一切言语和这些律例， 20免得他向弟兄心高气傲，偏左偏右，离了这诫命。这样，他和他的子孙，便可在以色列中，在国位上年长日久。

神的法则避免君王以妃嫔，金钱，马匹自我陶醉。而是以耶和华的律法为中心。耶和华的律法莫过于爱神爱人。这就是建立公义的责任。今天我们同样要学习君王的智慧。在我们的各领域运用权力的时候，记住建立公义，为没有声音的人伸冤。如此就能因为义人的拥戴而永垂不朽。离开自我陶醉的陷井，建立以神为中心的生命。君王的智慧就是间接教导我们如何使用权力。我以起初的四个层面来一起思考。

以国家来讲，一国的领导政策一定要照顾到最贫穷困苦的百姓，才算是公义。新加坡在教育制度废除EM3，和为残障人士提供无障碍环境就是听取人民的声音。

在国际领域，我们通过亚西安帮助缅甸辽国也是公义之举。以工作场所来讲，不可剥削廉价劳工，尤其是老板经理级的，在适当的时候要为他们伸冤。

以家庭来讲，无声的有时是孩童，有时是青少年，有时是被冷落的妻子，有时是贫穷的亲戚，有时是孤独的老人。你若是一家之主，你有在听他们的声音吗？你如果连关心听都没有，那还谈什么替他们说话？

最后我们要来谈教会。我曾经问过一群弟兄姐妹，“教会有不公义的地方吗？”，他们说有。你如果不是长执，参与服事，那你可能有来没来都没人知道。我曾经也问过一位教牧，他也说有不公义的地方。因为教会只讲爱，却没有履行一些该做的事。教会的公义虽然是是教牧长执的责任，但这也需要众弟兄姐妹的配合与支持。教牧长执会继续加强这样的事工。但我也希望这是我们一起承担的责任，因为有这样的使命，我们一起努力来做。在我四年的牧会，我听见了母亲担忧孩子不喜欢来教会，我听见事工主席为这自己事工的前景失望，我听见在教会没人理睬的怨声，我听见家庭成员彼此指控的言词，我也听见长执事奉已久的疲惫声。在适当的时候，我们都要说话。要给教会时间。我们一起来努力。神给了我们权力，但神也给我们智慧，让我们以神为中心，好好活出这美好生命。

箴言（1）：论男女关系 On Sexual Relationships

2010-11-02T00:19:00.000-07:00

弟兄姐妹平安。在分析经文以前，我们必须了解经文的背景。箴言是犹太人的智慧文学。箴言一般的用途是犹太人的长辈，特别是父亲，用来教导儿子的教材。所以，经文主要的对象是年轻的男子，特别是刚结婚的男人。如果你是要结婚，或刚结婚的男人，箴言对你们有最直接的影响。如果你已经是年长者，那你应该用什么心态看经文呢？你应该用经文来提醒自己，因为箴言的话语应该是你从小就熟悉，并且切记在心的教导。作为年长者，你还背负着重大的任务，就是要以箴言好好的教导你的下一代，让他们也如同犹太人一样，把智慧的言语，一代传一代。但是，如果你是女性，又没有儿子可以教导他们，那怎么办？应对的方法只有两个。第一，经文每次提到儿子，你就要改变成女儿，女人变成男人，妻子听成丈夫。不过这个方法不是每次行得通。第二，我们只好承认，圣经缺乏针对女性的箴言。不过，我时常看到女性喜欢聚在一起，或者通电话，讲个不停。我想他们一定是在探讨圣经的奥秘，主日讲道的内容。我斗胆建议禧年堂的姐妹们为世世代代的女信徒着想，写出一套“禧年堂女性箴言”，来补助圣经箴言以男性为主的缺陷。

（箴5:1-23） 1我儿，要留心我智慧的话语，侧耳听我聪明的言词， 2为要使你谨守谋略，咀唇保存知识。

这里是父亲跟儿子说话。福建话就是“你爸跟你说”。父亲告诉儿子，他是智慧，谋略，知识的传递者。要听他的话，才能做一个智慧的男人。父亲知道他必要用这样的语气和威严，因为儿子所承受的诱惑是很大的。婚外情的表面应许着激情和满足。可是背后却是痛苦和毁灭。所以，今天的信息是三句话。第一句是“你爸跟你说”，代表了做长辈的责任，和他们带有智慧的权柄。第二句是“路边的野花你不要采”。

3因为淫妇的咀滴下蜂蜜，她的口比油更滑， 4至终却苦似茵蔯，快如两刃的刀。 5她的脚下入死地，她脚步踏住阴间， 6以致她找不着生命平坦的道。她的路变迁不定，自己还不知道。

淫妇指的就是超越社会群体规范的女人。你知道淫妇最利害的武器是什么？淫妇最利害讲话。他们很会哄男人。这是他们的高招。千穿万穿，马屁不穿。大多数的男人都喜欢听到仰慕的话，偏偏在家里往往听不到。父亲在这里告诉儿子，不可以貌取人。看起来甜的，倒头来是苦的。看起来滑的，其实是利的。这样的女人你跟着他，就是走向死亡之路。他不懂什么才是真正的生命之道，所以只能带你去阴间。

7众子啊，现在要听从我，不可离弃我口中的话， (“你爸跟你说”) 8你所行的道要离她远，不可就近她的房门。 9恐怕将你的尊荣给别人，将你的岁月给残忍的人； 10恐怕外人满得你的力量，你劳碌得来的，归入外人的家。 11终久，你皮肉和身体消毁，你就悲叹， 12说："我怎么恨恶训诲，心中藐视责备， 13也不听从我师傅的话，又不侧耳听那教训我的人？ 14我在圣会里，几乎落在诸般恶中。"

父亲告诉儿子最好的方法就是远离这样的女人。不要让自己受诱惑。父亲给了三个理由。第一，浪费精力。跟这样的女人鬼混是没有结果，虚度光阴。第二，滥用金钱。你把钱财给了本来就不属于自己的人。第三，败坏名声。做过的事情，后悔也是太晚了。在群体里面，每个人都会记得。

15你要喝自己池中的水，饮自己井里的活水。 16你的泉源岂可涨溢在外？你的河水岂可流在街上？ 17惟独归你一人，不可与外人同用。 18要使你的泉源蒙福，要喜悦你幼年所娶的妻。 19她如可爱的麀(you)鹿，可喜的母鹿。愿她的胸怀使你时时知足，她的爱情使你常常恋慕。 20我儿，你为何恋慕淫妇？为何抱外女的胸怀？ 21因为人所行的道都在耶和华眼前，他也修平人一切的路。 22恶人必被自己的罪孽捉住，他必被自己的罪恶如绳索缠绕。 23他因不受训诲，就必死亡；又因愚昧过甚，必走差了路。

父亲在这里转换策略，因为要对付淫妇最好的方法，就是儿子跟媳妇有良好的关系。池中井里的水，象征自己的妻子。你要喝水，就要喝自己的水。没有理由，自己有水喝，还去喝外面的水。泉源也可以象征自己。如果有水，就要给自己人喝，不可以把自己的水给别人喝。淫妇浪费精力，滥用钱财，败坏名声。如果，精力旺盛，那就保持健康的性关系。如果有钱，就买礼物给太太。如果爱妻，爱家，人人看在眼里，上帝也看在眼里。所以，在外面搞女人，不是只要不被人发现这么简单。上帝会知道，赏罚分明。父亲知道婚外情是一种可怕的诱惑。而儿子跟媳妇的关系就反映了儿子跟智慧的关系。儿子如果懂得好好和妻子培养关系，就是有智慧的男人。儿子如果经不起诱惑，那就是选择了愚昧。儿子的性能力是要发挥在正确的空间，是合法，有正式承诺的关系。淫妇代表了不法和不义。婚外情所牺牲的不只是儿子与他妻子的关系，那也是背弃了他与神的关系。路边的野花你不要采！

（箴6:20-35） 20我儿，要谨守你父亲的诫命(“你爸跟你说”)，不可离弃你母亲的法则（注：或作"指教"）， 21要常系在你心上，挂在你项上。 22你行走，它必引导你；你躺卧，它必保守你；你睡醒，它必与你谈论。

其实，父亲和我今天所讲的，儿子不是不知道。所以，重点是在于“谨守”。如何谨守呢？儿子的心和颈项很重要。心代表人格，颈代表顺服。所以，父亲应该是早已培养儿子的人格，以爱的关系和好的榜样使儿子顺服。所以，当你来到“你爸跟你说”的时候，话才会听进去。

23因为诫命是灯，法则（注：或作"指教"）是光，训诲的责备是生命的道， 24能保你远离恶妇，远离外女谄(chan)媚的舌头。

儿子一定要有父亲的话，那么在人生的道路才看得清楚，那就少碰钉子。重点要放在淫妇的舌头。这是他的绝招。当她说出谄媚的话的时候，男人就会飘飘然。当你的警戒松散的时候，她就会乘虚而入。

25你心中不要恋慕她的美色，也不要被她眼皮勾引。 26因为妓女能使人只剩一块饼，淫妇猎取人宝贵的生命。 27人若怀里搋(chuai)火，衣服岂能不烧呢？ 28人若在火炭上走，脚岂能不烫呢？

A young American engineer was sent to Ireland for a year. When he left, his fiancé gave him a harmonica. She said, "I want you to learn to play this: it will help to keep your mind off those Irish girls."
He wrote to her often and told her that he was practicing his harmonica every night. After a year she met him at the airport, he grabbed her to kiss her and she pushed back and said, "Wait before you kiss me, I want to hear you play the harmonica."

你每做一件事情，一定有它的代价。箴言告诉我们，玩火一定会烧到自己。不要以为会有瞒天过海的事，天底下只有自欺欺人的事。如果你以为天下人都是愚昧，那很可能愚昧的那个是你自己。如果是妓女，那只是要你的钱，可是如果是搞上有夫之妇，那可能会要你的命。

29亲近邻舍之妻的，也是如此。凡挨近她的，不免受罚。 30贼因饥饿偷窃充饥，人不藐视他， 31若被找着，他必赔还七倍，必将家中所有的尽都偿还。 32与妇人行淫的，便是无知，行这事的，必丧掉生命。 33他必受伤损，必被凌辱，他的羞耻不得涂抹。 34因为人的嫉恨成了烈怒，报仇的时候决不留情。 35什么赎价，他都不顾；你虽送许多礼物，他也不肯干休。

所以，召妓如果是错，那么搞上有夫之妇的，那是错上加错，死有余辜。怎么说呢？如果有贼因为饥饿，偷东西吃，人们通常是同情他。然而，因为偷窃归偷窃，该罚的还是一定要罚。可是，如果你是去搞有夫之妇，这当然不是迫不得已，那肯定是没有人会同情你。如果一个我们同情的贼，我们都惩罚，那么一个戴绿帽的丈夫所嫉恨的奸夫，他怎么可能手下留请，一定给他死死。所以，箴言是说这样的人很无知，因为他不了解代价，不知道死字怎么写。路边的野花你不要采！

（箴7:1-27） 1我儿，你要遵守我的言语，将我的命令存记在心。(“你爸跟你说”) 2遵守我的命令就得存活。保守我的法则（注：或作"指教"），好象保守眼中的瞳人， 3系在你指头上，刻在你心版上。 4对智慧说："你是我的姊妹"，称呼聪明为你的亲人， 5她就保你远离淫妇，远离说谄媚话的外女。

我们要强调的是，这位在听父亲的教导的儿子，是一位有智慧，寻求智慧的男人。你可能会觉得奇怪。一般上，不是男人自己风流吗？不是男人是爱情骗子吗？怎么箴言都是在描绘坏女人，而忽略了坏男人。这是因为，箴言最直接的受益人，他原本的读者，本来就是智慧人。如果，对象是坏男人，爱情骗子，那他早就已经列入愚昧人，根本就不是这位在听父亲教导，寻求智慧的男人。所以，箴言的重点是好男人能够遵守父亲的教导，提防坏女人。如何提防呢？父亲教导儿子要和智慧有密切的关系。我一直强调淫妇的武器是会说谄媚话。男人最大的弱点就是虚荣心。特别是如果他在家里的不到配偶的支持，当他在外面受到仰慕和赞赏，那是很吸引人，很难低档的。不过，儿子如果有智慧，那他就会远离这样的引诱。

6我曾在我房屋的窗户内，从我窗棂之间往外观看， 7见愚蒙人内，少年人中，分明有一个无知的少年人， 8从街上经过，走近淫妇的巷口，直往通她家的路去， 9在黄昏，或晚上，或半夜，或黑暗之中。

父亲现在以他的人生经验，他的观察来帮助儿子，了解和淫妇发生关系的危险。父亲从窗外观看，就发现他的行为很无知。他看起来是闲逛，可是他不懂得看时间，看地点，结果使自己处在试探之中。他在黑暗的时候，走进淫妇的巷口，这就是他无知的地方。这就好比你在阴暗的时候去红灯区走走，或在不正经的地方谈生意，这是自投罗网，这不是智慧的行为。

10看哪，有一个妇人来迎接他，是妓女的打扮，有诡诈的心思。 11这妇人喧嚷，不守约束，在家里停不住脚， 12有时在街市上，有时在宽阔处，或在各巷口蹲伏， 13拉住那少年人，与他亲咀，脸无羞耻对他说：

这妇人很显然是已经布下天罗地网。他虽然不是妓女，却有妓女引人注目的打扮。“脚”时常在圣经里面是用来影射性器官。所以这里是说这妇人常把在家里夫妻间做的事，拿到外面和别人做。我们看到他是很主动的勾引徘徊到他面前的少年人。

14"平安祭在我这里，今日才还了我所许的愿。 15因此，我出来迎接你，恳切求见你的面，恰巧遇见了你。 16我已经用绣花毯子和埃及线织的花纹布铺了我的床。 17我又用没药、沉香、桂皮薰了我的榻。 18你来，我们可以饱享爱情，直到早晨，我们可以彼此亲爱欢乐。 19因为我丈夫不在家，出门行远路， 20他手拿银囊，必到月望才回家。"

妇人提到平安祭是告诉少年人，她家里有肉吃。他是邀请少年人来吃丰富的一餐。吃后，又有娱乐节目。妇人的丈夫不在家。她的丈夫拿了钱出远门做生意，要等满月，也就是路上行走比较安全的时候才回来。 21淫妇用许多巧言诱他随从，用谄媚的咀逼他同行。 22少年人立刻跟随她，好象牛往宰杀之地，又象愚昧人带锁链去受刑罚， 23直等箭穿他的肝，如同雀鸟急入网罗，却不知是自丧己命。

这里形容少年人受不了淫妇言语上的诱惑。注意是言语。当他跟随妇人的时候，好象牛往宰杀之地。牛还以为要去什么新鲜好玩的地方。没想到是死亡之路。穿肝而死，是最痛苦的死亡。也许少年人以为可以图一时之快，可是我们有智慧的就知道，后果是要换取他的性命。

24众子啊，现在要听从我，留心听我口中的话！ 25你的心不可偏向淫妇的道，不要入她的迷途。 26因为被她伤害仆倒的不少，被她杀戮的而且甚多。 27她的家是在阴间之路，下到死亡之宫。

通过整个描述，父亲要传达事情的可怕。淫妇是杀人高手。她的布局，她的手段，是有智慧的儿子要小心，要避开的。栽在淫妇手下的不计其数。父亲要儿子听从他的话。这两句是什么？“你爸跟你说，路边的野花你不要采！”第一句，代表了长辈的责任，智慧象征。第二句，提醒儿子不要落入淫妇的圈套。路边的野花你不要采，下一句是什么？“家里的仙人掌是你活该”。

（箴19:13b）妻子的争吵，如雨连连滴漏。（箴27:15-16）大雨之日，连连滴漏，和争吵的妇人一样；想拦阻她的，便是拦阻风，也是右手抓油。

这里是说一个长长争吵的妻子就象一个一直在滴漏的水。滴滴嗒嗒，滴滴嗒嗒。不是很大的力量，可是可以使你受不了。这样的女人，你惹不起，你也拿他没办法。想拦也拦不住，想逃也逃不过。

（箴21:9；25:24）宁可住在房顶的角上，不在宽阔的房屋，与争吵的妇人同住。（箴21:19）宁可住在旷野，不与争吵使气的妇人同住。

犹太人的屋顶是可以居住的。可是肯定是很不舒服的。毕竟要承受日晒雨淋。可是，和跟一个争吵的妇人居住比较，智慧人甘愿痛苦也不要宽阔的房屋。住在旷野，要经历饥饿，口渴。可是智慧人宁愿承受皮肉之苦，也不要争吵使气的妇人所带来精神上的煎熬。所以，你家里如果娶了一棵仙人掌，我只能说多多保重。不过，路边的野花你还是不能采。父亲在这里是要提醒儿子，千万不要娶一个爱争吵的女人为妻。所以，三句话。“你爸跟你说，路边的野花你不要采，家里的仙人掌是你活该”。做长辈的有责任教导孩子，如何选配偶，孩子要以父母为智慧的传递者。不要跌入淫妇的陷井，不要受甜言蜜语的引诱，那是死亡之路。要找一个好归宿，小心爱争吵的女人，不然家里以后每天漏水。当然，我前面说了，你如果是姐妹，你就要小心逢场作戏，油嘴滑舌的男生，小心脾气暴躁，小气的男生。最后，我想以爱的五种语言做为结束。其实，不管是野花，还是仙人掌都是离不开口舌。爱`可以通过时间表达，可以通过礼物，通过服事，通过肢体语言表达。可是爱一定也要通过口来表达。你对配偶爱慕，赞美，肯定的话，就是夫妻关系里面最好，最需要的东西。那么，野花你能低档，仙人掌也可以软化。愿神祝福大家。

Personal Words to the Church

2010-10-28T23:56:00.000-07:00

Sermon on 1 Corinthians 16:5-24

Introduction
This is the final sermon in the series on 1st Corinthians. And we have come to the concluding words of Paul to the Corinthian Church. There is a big spectrum of topics that he is addressing in his remarks, and I have deliberated for a while how best to approach the text with such a diverse collection of concerns. In the end, I have decided to keep to the same tone as Paul’s words, and to use this opportunity to share some personal words about our own church. In the issue-based passages, I used a fair-minded problem-based analysis style, and in the theological passages, I presented in a logical persuasive manner. I think it is suitable that sermons can sometimes be about personal sharing just as how Paul has concluded in his Corinthian letter. There are times for theological debates, and there are times of spiritual and moral encouragement. But as demonstrated in letters and narratives in the Bible, God’s word can also come in the form of sharing about what is going on in the church ministries and in the lives of believers. I will share using passages in Paul’s personal words, and then I will share about personal parallels in our situation today.

Reading 1 Corinthians 16:5-9

On Planning in ministry
Paul wrote 1st Corinthians from the church in Ephesus. He intended to continue his ministry there because there was a window of opportunity. He would later go through Macedonia, presumably to solve some issues at the churches in Thessalonica and Philippi. And eventually he hoped to have a longer stay at Corinth. All these he would do if the Lord enabled him to do. There are 3 things I wish to highlight about Paul sharing of his plans with the Corinthian Christians.

Firstly, we see that Paul was not just an itinerary preacher making his rounds and just “doing his business”. Sure there were important tasks to be completed like collecting the offering for the Jerusalem churches and resolving conflicts, but there was also the personal wish to spend some time with the Corinthians. I think this is the best rebuttal against the modern mindset of “quality time” versus “quantity time”. Time has no quality if it does not have quantity. Very often the best form of ministry is simply to “spend some time”.
Paul could have just made a passing visit, took the collection money, set the gospel message right, punished the immoral ones, and then quickly move on to the next city. But I think there is wisdom in a prolonged stay at Corinth. Some things like relationships, healing, maturing, establishing solidarity takes time, lots of time. I sincerely believe quality time that takes the form of quantity time is the secret to true discipleship.

That in essence is one of the objectives behind the restructuring of both services since May last year. Sunday service must be more than just a passing visit to church. There cannot be genuine spiritual growth if you have a hit-and-run mindset to church, like a drive-through where you take what you need and leave. Now we ask that we spend time to pray together as a church in the morning prayer meet. For youths to spend time with parents during service; for youths to spend time in children ministry; for more adults to spend time in youth ministry; for members of both services to spend more time with one another during breakfast and lunch; spend time with newcomers; spend time with the elderly, when we all eat together. Come early so that you can leave late. If you didn’t come to church with the intention to mingle and to serve one another in the church, you have missed the greatest gift that the church can give to you.

Secondly, we see the beauty of Paul’s plans for his ministry. His strategy was specific, focused and intelligent. He targeted the major cities of every province of the Roman empire and based on the individual dynamics of the local church, he applied the necessary evangelistic message and appointed the church leaders. Yet at the same time, he was always mindful of the four words “if the Lord permits”. There is no conflict between wise strategizing and the permission of the Lord. There are places that flourish, and there are places where all effort fails. That is no excuse not to try hard and plan wisely every time, as long as we are always mindful that all results depend on the will of the Lord.

Thirdly, we see that Paul gave two reasons for his stay in Ephesus. One, because there was an opportunity. Two, interestingly, because there was also opposition. “An open door and much opposition often go hand in hand, and they may jointly signify that God’s Spirit is mightily at work… … A prolonged lack of results in ministry more often than not suggests that it is time to move on, while prolonged prosperity without any difficulty should make one question if the full-orbed gospel with all its demands is clearly being preached.”[1] This gives us a proper perspective in planning our ministry direction.

I chose Jubilee Church as the place for my ministry not because I was bonded here. The session opened the door in inviting me to serve here, but God made me see a bigger window of opportunity. I saw God guiding many families in Jubilee for more than a hundred years. That is a big harvest field ready to be reaped and there is lots of work to be done if only everybody would just come together as one; young and old, English or mandarin speaking, progressive or conservative. But there is also opposition. There are many that want the church to change as long as they themselves do not have to change. They want to hold on to their personal ministry, personal community, personal routine and habits. This opposition is natural but against the gospel which challenges self-serving mindsets and concerns. For more than five years I have continued to stay because I know the door is still open, the harvest field is still plentiful, and I accept the opposition as a challenge that comes with the proclamation and manifestation of the gospel.

Reading 1 Corinthians 16:10-12

On teamwork in ministry
Next we look at the intricate workings of teamwork in Paul’s pastoral ministry. We have Paul, a strong and eloquent leader of the mission team. But he is only one person and he needed teammates to help him manage churches when he was not around. He needed to develop the next generation of leaders. He was grooming Timothy, who was already about 40 years old, and despite wishing Timothy to be by his side, he would be sending Timothy to Corinth first since he needs to stay in Ephesus. He asked that the Corinthians accept Timothy. Apollos was another strong and eloquent leader. And Paul urged Apollos to visit them as well, although Apollos was rather unwilling. There are two things I would like to highlight here.

Firstly, the problem with Timothy besides his age, is his modest and unassuming personality. As the saying goes, “nice guys finish last”[2]. Because the Corinthian Church is filled with strong personalities, it is foreseeable that Timothy will be ignored if he is not assertive and domineering. If the church looked down on him and made him feel afraid, then Timothy would not be able to carry out his ministry. This I think is a real pity and it continues to be a problem in Christian circles today. It is all too convenient to covet after ‘natural leaders’, those with charisma and smoothness with looks and words. And it is also a common bias to associate age with maturity, outspokenness with wisdom, and forcefulness with leadership. This is a real shame because God has also blessed those who are meek and gentle with a lot to add to our spiritual lives.

Secondly, we have the exact opposite problem with Apollos with his winsome and charming personality. There were those in the Corinthian church who made used of his popularity to create factions in the congregation to gain status. They leveraged on his good relationship with others to increase their influence in the church by creating false rivalry with Paul sympathizers. Paul demonstrated that he was above such petty schemes and his good relationship with Apollos by urging him to visit the Corinthians. Paul was unconcerned about his own popularity as long as the gospel continues to be preached. On the other hand, Apollos demonstrated great sensitivity to avoid Corinth so that those pretenders could not make use of his natural allure to stir up more unrest.

Teamwork in pastoral ministry is a delicate matter. It is natural for members of the congregation to have preferences for different pastors induced by a variety of factors. But it is harmful and frustrating when church leaders are discounted based on youth, a lesser pastoral position or a less commanding personality. I am thankful that our senior pastor has smashed stereotyping tendencies with years of competence despite his baby face and bookish image. Stressing on the unity of the pastoral team, we foster common respect to all church leaders regardless of hierarchy, and I am thankful for the fading of the old Chinese church mentality that only the ordained senior pastor is the genuine pastor of the church.

Reading 1 Corinthians 13-18

On attitude in ministry
Next I wish to talk about attitudes that we should have when we do ministry in Church. We see here that Paul encouraged the Corinthians to be like soldiers, vigilant, strong, bold and mature. Yet at the same time, to do ministry in love. This is the first thing I wish to highlight. We often hold a dichotomy between strength and love. As if we are loving, we cannot be tough like a soldier as well. I think that in ministry, we need to rely less on sentimentality and the use of ‘guanxi’ and ‘face’ to get things done. That I think is a fictitious kind of love. Love must be a combination of truth and grace. There must be acceptance and allowance of time to grow and readiness of forgiveness. But the truth of the gospel and the integrity of a Christian community must never be compromised as well. In Jubilee, anybody can serve. You will be given opportunities and training, regardless of status or weaknesses. But we stress on commitment and a selfless attitude. Ministry is not a place for self-gratification or a chance to assert personal influence. This is an exercise of true love, and with such attitude in ministry there is genuine growth.

Secondly, Paul talked about the household of Stephanas. They served the community since the beginning with devotion. To these who have proven their heart of servanthood, Paul urged that they be given submission and recognition. In a place of big egos who take pride in their knowledge, status and wealth, it is intentionally ironic that Paul extolled the servant-like as the true leaders of the church. On this matter, I am immensely thankful to be serving in Jubilee. It is common to see the rich and the influential or highly educated to be chosen as leaders in a Chinese church. But here in Jubilee, for the past few decades, we have consistently elected those who have a record of serving the people with humility and love. The result is that our session meetings in Jubilee are filled with sincere discussions about programs and directions that best benefit the people of Jubilee, rather than petty squabbles for power that is sadly quite common elsewhere. This is one of the greatest blessings of God to the credit of our community.

Reading 1 Corinthians 19-23

On the matter of greetings
I would like to end with a few more personal words in the vein of Paul’s letter. A true authentic open embracing Christian community is not easily formed. Human weaknesses will threaten to bring about strife, oppression, discrimination and alienation. It pains me deeply whenever someone describes Jubilee as cliquish, cold or elitist. Christian community is difficult but it is what God has generously bestowed upon us for our Christian living. We are God’s gift to one another. (repeat). It is my dream that Jubilee continues to be a place of warmth. A place to convey love. A place to greet each other, maybe not with a holy kiss, but at least with a holy smile and a word of peace. The grace of the Lord Jesus be with you. And let Jubilee be the place you can receive it.
1 Craig Blomberg, 1 Corinthians (The NIV Application Commentary)
2 See http://en.wikipedia.org/wiki/Nice_guy for actual studies on this phenonmenon.

The Resurrected Body and its Implications

2010-10-26T00:25:00.000-07:00

Sermon on 1 Corinthians 15:35-58

Reading from 1 Corinthians 15:35-44

The evidence of creation
This sermon is the last of the trilogy of sermons on the topic of resurrection in 1st Corinthians. The first speaks about its truthfulness. The second speaks about its importance. Today we speak about its possibility. Is the resurrection possible? And if it is real, important and possible, what are the implications then for us? That is what we want to talk about today. During his first year of graduate study at the University of California at Berkeley, George B. Dantzig (later known as the father of linear programming) arrived late for a statistics class. He saw two problems on the blackboard. Assuming they were homework, he copied them and a few days later turned in his solutions. One Sunday morning six weeks afterward, the professor appeared at Dantzig’s door, waving a manuscript. It turned out that the professor had merely written two examples of unsolvable problems on the blackboard. The manuscript was Dantzig’s work readied for publication.[1]

This is a famous true story, that was later repeated in the movie Good Will Hunting. “According to Dantzig, the problems "seemed to be a little harder than usual", but a few days later he handed in completed solutions for two, still believing that they were an assignment that was overdue.” Dantzig completed them because he didn’t know that they were supposed to be “impossible” to solve. I think it is the same with the matter of the resurrection. It is natural to be curious about the nature of the life after death. I myself have often wondered what will we all look like. Will we have wings at our back and a halo over our head? Will we be able to recognize one another?

Those who are more skeptical might wonder how is it possible for a physical body to live forever. This criticism is especially true if you believe in the Greek dualism that only the spirit is good and eternal and all that is material is bad and temporal. Many of the Corinthians start to question the validity of such a thing as an eternal body. And since it is not conceivable, it is not possible. The resurrection is impossible because they cannot imagine such a body in existence. This is an impossibility. Everybody knows that. If you are resurrected, you need a body, and since a body that is both material and eternal and good cannot exist, resurrection is impossible. Everybody knows that.

Guess what? Paul didn’t get the memo. He wasn’t told that this was unsolvable. And just like George Dantzig, Paul solved the supposed “impossible” problem. And the solution is remarkably simple. God. The creator God is the solution. That is why Paul called these skeptics ‘fools’. When the bible says somebody is foolish, it is not a sign of his intelligence, but a sign that the person has not included God into his reality. These skeptics are fools because they have not included God into their considerations. And when Paul puts the creator God into the equation, the “impossible” problem is solved. Take note here that using the creator God as an answer is not a cop-out. The omnipotence of God is defined by his revelation and it is not based on a philosophical construction. God’s omnipotence is not a theoretical “can do anything”. God cannot create a circular square; God cannot create a rock so big he cannot lift it. Can cannot break his own promise. God cannot sin. What Paul says about God must be consistent with the self revelation of God. So, can we see the resurrection as a possibility based on God’s revelation in his creation? Yes, we can.

Firstly, Paul uses an analogy from plants. What happens when you plant a seed? That’s right, out grows a giant seed. (kidding) No! You get something else. The seed must die for the same life to appear in a new form. In the same way, you plant a dead person in the ground to get a new person. (kidding) No! That is not what Paul meant. But you can see from the plant analogy the principle of transformation, of a new body in continuity with the old yet somehow different. The seed does not end up a seed, just as a resurrected body is not a resuscitated body, it is not a zombie. It is very much in God’s style in his creation to make transformation in a resurrected body. The point is, “God gives it a body as he has determined”, and it could be totally different from the previous form it took, as different as an acorn from a tree.

Secondly, Paul uses an analogy from all the different forms in God’s creation. Man, animals, fishes, birds all have different kinds of body. And they are again very different from the bodies of the sun, the moon, the stars. And if you know your astronomy, stars and stars can be very different in composition based on color and luminosity. The point about this analogy is God’s versatility. Do not assume that God can only create one type of body. In the observable creation, God has proven he can create all kinds of body.

So what is this resurrected body like? It is a spiritual body. This does not mean that it is not physical, like a ghost. No. What it means is that it is animated by a totally different kind of life. It is a little like how some engines run on fuel, and some are solar powered. The outer form has to be different but the crucial difference is the source of energy. Similarly, our present body is natural as it is animated by the human soul which keeps us alive. But the resurrected body is spiritual in the sense that it is animated by the Spirit of God. Therefore, this body is transformed from perishable to imperishable; from dishonor to glory; and from weakness to power. The difference is like horse-power to nuclear power. And based on God’s style of transformation, and his versatility, is such a body possible? Surely so. But more importantly, if God can create such a body, then resurrection is not impossible. This will be the body of those who are resurrected. It is imperishable, glorious and powerful. This is a body that cannot sin. Is there one that we can use as evidence that such a body is possible? Yes, that is the body of the resurrected Jesus Christ.

Reading from 1 Corinthians 15:45-50
The evidence of Christ
Do you remember the four-minute mile? They’d been trying to do it since the days of the ancient Greeks. Someone found the old records of how the Greeks tried to accomplish this. They had wild animals chase the runners, hoping that would make them run faster. They tried tiger’s milk: not the stuff you get down at the supermarket, I’m talking about the real thing. Nothing worked, so they decided it was physically impossible for a human being to run a mile in four minutes. Our bone structure was all wrong, the wind resistance was too great, our lung power was inadequate. There were a million reasons. Then one day one human being proved that the doctors, the trainers, and the athletes themselves were all wrong. And, miracle of miracles, Roger Bannister broke the four-minute mile in 1954.[2] In the last 50 years the mile record has been lowered by almost 17 seconds. The four-minute mile is now the standard of all professional middle distance runner.

It took only one man to prove what was seemingly impossible possible. In breaking the four minute mile, Roger Bannister proved to the world that it was not impossible. From him onwards, many had broken the four minute mile because they now know it is possible. One man can make the difference. So it is the same and to a much greater extent with the resurrection. We all have the likeness of the first Adam, perishable in death, shameful in guilt and weak in sin. But Jesus in his resurrection has shown that there is more to humanity then just the first Adam. Jesus is the last Adam ushering in a new humanity.

There is a new model waiting in store, just waiting for the right time to be given. The prototype though, the resurrection body of Jesus, has already been launched. I often say this in funerals, but there will come a time where we will give up the perishable early body, and receive in grace through Jesus Christ and the Holy Spirit this body of the man from heaven. With this body, we inherit the kingdom of God.

Reading from 1 Corinthians 15:51-58
The implications
Due to my pastoral work in a church with many elderly members, I have seen my fair share of people facing death, especially during my frequent hospital visits. In the face of impending death, there are the fearless and there are those that are afraid. I have always admired those with the courage to face death, but actually there are two types who are fearless. The first type is fearless because they are ignorant, they are not really fearless, but rather foolhardy. They do not really understand what is death. “The sting of death is sin, and the power of sin is the law.” The law represents God’s will for mankind, and by all measurements we have fallen short of the glory that God has intended for us. Sin is the dark power that has seduced us all into rebellion against God’s will. And because death has sin and the law as its powerful allies, it is truly deadly, it is lethal and victorious. If you really understand what is death, you are foolhardy to be fearless. It is like a praying mantis blocking a car, not knowing what is ahead. But there is the second type who is fearless precisely because they know why they can be bold. There is a reason for their courage. This is true courage because they know they already have the victory through Jesus Christ. Such people is like a general knows himself, and the enemy and the terrain, and before they set out for war, victory is already calculated and assured. How do they know victory against death is assured? Because Jesus’ death and resurrection has washed away the sin and completed the law. Without sin and the law, death has no sting, no victory against us. We will be transformed upon death, and we will receive a body suitable for the eternal life. But this true courage of the fearless is needed, not only for the future, but also for our present life. Why?

When you fear that the worst will happen, your own thoughts may help to bring it about. “Fear,” a writer once said, “Is the wrong use of imagination. It is anticipating the worst, not the best that can happen.”

A salesman, driving on a lonely country road one dark and rainy night had a flat. He opened the trunk—no lug wrench. The light from a farmhouse could be seen dimly up the road. He set out on foot through the driving rain. Surely the farmer would have a lug wrench he could borrow, he thought. Of course, it was late at night—the farmer would be asleep in his warm, dry bed. Maybe he wouldn’t answer the door. And even if he did, he’d be angry at being awakened in the middle of the night. The salesman, picking his way blindly in the dark, stumbled on. By now his shoes and clothing were soaked. Even if the farmer did answer his knock, he would probably shout something like, “What’s the big idea waking me up at this hour!” This thought make the salesman angry. What right did that farmer have to refuse him the loan of a lug wrench? After all, here he was stranded in the middle of nowhere, soaked to the skin. The farmer was a selfish clod—no doubt about that! The salesman finally reached the house, and banged loudly on the door. A light went on inside, and a window opened above. “Who is it?” a voice called out. “You know darn well who it is,” yelled the salesman, his face white with anger. “It’s me! You can keep your blasted lug wrench. I wouldn’t borrow it now if you had the last one on earth!” [3]

How you see the future will have direct implications on how you live your life now. If you see a bleak dreaded future of death, you live in fear. If you see a glorious future, you live accordingly as well. To believe in the resurrected life is to live out the resurrection here and now. If death has no victory against us, we then live our life anticipating death. When death comes, that is our time for glory. Knowing this gives us great courage. We need this courage for our present lives. Turn to your neighbors now and say to one another “Live without fear!” We all have our limitations in our earthly bodies. I have my youth and inexperience, Boon Young had his stroke, and everyone in the pastoral team has their flaws. But that has never stopped us from putting ourselves fully to the work of the Lord. Why? Because the victory is given through Jesus Christ, not achieved by us. Our call is to be faithful and not because we are perfect to begin with. To be faithful is to stand firm. We stand firm in our belief in the resurrection ahead and commit ourselves to God’s work. You may feel tired. You may fail. Like many of the apostles, you may even die trying. But it is promised and secured in Jesus’ resurrection, your labor in the Lord, it will never be in vain.

[1] Reader’s Digest, Sept. 1990; refer to http://en.wikipedia.org/wiki/George_Dantzig#Truth_in_urban_legends for further details.
[2] Harvey Mackay, U.S. Entrepreneur and author in Speechwriter’s Newsletter, quoted in Bits & Pieces, July 20, 1995, pp. 20-22.
[3] Bits and Pieces, May, 1991, p. 23

The Reality of the Resurrection of Jesus Christ

2010-10-21T20:22:00.000-07:00

Sermon on 1 Corinthians 15:1-11

I had one of my biggest crisis of faith 3 months into my education at Trinity Theological College. This might be shocking to many people because outwardly I appeared to be a confident, enthusiastic Christian youth leader. And since I was then devoting myself to full-time ministry, surely I must have had a very close relationship with God, and I must have been a very strong Christian. But I tell you the truth, at that very moment I had considered quitting everything. There was a part of me that questioned all my Christian beliefs and that compelled me to stop my religious studies, stop church, stop my faith, and live a totally different life.

What triggered the crisis? I think it was the sudden realization that becoming a pastor meant that I would be affirming others on their Christian faith, spreading the gospel and proclaiming the truth openly. In short, the gospel would be my life. Prior to that moment, I was a believer. But I was only responsible for my own life. If I were wrong, it would be my own life that I would have destroyed. But, if I were to be responsible for what others believed, I would have to be totally serious about my faith. And at that instant, there was a moment of truth. What did I really believe? And I came to see that I had nothing.

Sure, I had religious experiences. I had been touched in worship and felt times of intimacy with God. Sure, I had religious knowledge. I had been well trained in the children Sunday school and in youth ministry, I was mentored by the very best, pastor Daniel. But the problem lied with me. I had not “believed with coherent consideration”. NIV called it “believed in vain”. But what it meant was that the faith was careless and even reckless. What this meant was that my commitment to Christ was hasty, and I had not logically and diligently assessed my entire faith. As one brought up in a Christian family, and with a loyal and stable personality, I had accepted my beliefs easily. But it meant that I had not probed and investigated for myself to a proper depth.

The consequence was that the foundation of my faith was a shaky one. My knowledge was not full, and the many weak areas inside collapsed upon intense pressure when I needed a solid backing. Despite an outward appearance of a solid Christian, the porous core of the understanding of my faith was exposed upon honest examination. I found that I had nothing to base my trust in the gospels. I did not know the real identity of Jesus. I knew what he did, but I found that I did not know the person. I started to question the credibility of the miracles. And my main doubt lay in the bare, stark notion that all of God's redemption was done in 3 years of Jesus' ministry. In fact, the bulk of it in less than 40 days. Can we ever really know the truth about what happened in this tiny fragment of human history in a remote corner of the Roman empire? When I came face to face with my then simplistic, fairy tale like version of the gospel, my crisis happened, and my faith collapsed like a deck of cards.

I think something similar was happening in the Corinthian Church. There were misunderstandings about the meaning of resurrection and there was some strong opposition to its reality. We know for a fact that the Sadducee who are the Jewish aristocrats disbelieve in resurrection of the body. Under immense pressure, maybe even ridicule, perhaps some of the Christians think that they can compromise this aspect of their faith. It is embarrassing to admit that you believe in something so incredulous as resurrection, and so it is safer to drop this strange idea, and just believe in something more universally approved like love and peace and moral good.

Brothers and sisters, the same can happen to us all. We all have the sugar-coated version of the gospel that we came to know either when we are young in Sunday school, or when we were a new believer and we could only drink milk and could not absorb solid food yet. Maybe you came to believe because of a miraculous healing, or you were overwhelmed by the warmth of the Christian community, or because of an emotional outburst in an evangelistic rally. Or like me, you believe because it was convenient and familiar since it is the one you grew up with. All these are good legitimate starters, but there is the danger that you would be drawn into a false security that you have understood the entire truth. If we do not go on to take time and trouble in appropriating all the truth, and build a foundation of depth and firmness, a crisis of faith can crumble everything.

Maybe you are hounded by atheists or curious friends. Maybe something drastic happened like cancer or death or disability that shook you to your very core. Maybe like me, you needed to teach and share your faith and others now depend on your understanding of what the gospel is, and what is the truth. Or maybe simply, you just decide to be truly honest with yourself. What have you got? What can you believe with conviction? What can you hold on to that nothing can tear you away from? Paul knows exactly how important this substance of the gospel is. It is what we must hold on to as we are in the process of being saved. And hence it is his duty to restore it for the Corinthians. In my crisis of faith, I needed this restoration. And if your foundation is as shaky as when you were a spiritual infant, you need it too. NIV calls it a reminder, but it is more than that. Every time we renew our faith, it needs a full restoration so that the weak areas can be strengthened, the weak links reinforced, the logical gaps bridged.

Fortunately for myself, I did not give up my faith in that crisis of faith. I took up the challenge and began my own Quest for the Historical Jesus. I earnestly studied and investigated the roots of the Christianity and allowed it to withstand sincere scrutiny. Take care to note that I was not maliciously trying to find fault with the Christian claims, because if you begin with evil intent, you generally bear your own poison fruit. What I was doing was to approach it with fair-minded honesty. What I discovered was that the gospel is not a mere human construction. This means that it is not the fanciful imagination or deliberation of some men. If it were only a human invention, I doubt it would have survived the persecution and martyrdom in the first few centuries of early church history.

Instead, you find the uncanny design of God to entrust his salvation plan, the truths about Jesus of Nazareth on a group of chosen people. They preserved and safeguarded a few statements of beliefs, those of first importance, known as a creed. These people were known as apostles because they had been chosen and sent by God as guardians of this creed of primary Christian core beliefs. As apostles, they were also witnesses. Hence it is paramount that they are also those that physically experienced the Jesus Christ event. They could be questioned and tested and they were evidences of the validity of Christian claims. God cannot have Jesus to appear to all of us for everybody to poke his ribs and touch his hands. Instead, he intended the foundation of Christian doctrine to be the early apostolic witness to Jesus Christ.

What is the Creed that is passed on from the apostles to the early believers, and generations to generations until present times? 4 statements summarize it. Christ died for our sins according to the scriptures; He was buried; He was raised on the third day according to the scriptures; He appeared to Peter and then the Twelve. The first and third has great theological implications, and the second and fourth is the historical backing for those claims. The death of Jesus is substantiated by his burial, and the resurrection of Jesus is substantiated by his epiphany (manifestation) to the chosen witnesses. Both the burial and the epiphany are attested by eye-witnesses and hence verifiable for the earliest audience of the gospel.

Today, we cannot question the eye-witnesses for ourselves. But we can ask those who spread the gospel to us. They had in turn asked those who have witnessed the gospel to them. And the tracing will go back two thousand years of Church history until we reach the original witnesses, the apostles. Isn't this succession of witnesses, from one to another, one generation to the next, a marvelous design of God? We all get to participate in this great process but make sure that you have believed with diligent and coherent consideration as Paul has warned the Corinthians. And there is more! The solid evidences for the burial and epiphany of Jesus which is intended as the backing for the death and resurrection of Jesus is ultimately useless if the death and resurrection of Jesus has no meaning. If the death and resurrection of Jesus is a meaningless event, like a magic show or a freak accident, then all evidences in the burial and the epiphany comes to naught. Hence the exciting few precious words in the creed: “according to the scriptures”.

Jesus died according to the scriptures and he was raised according to the scriptures. The scriptures for the early Christians is not the Bible we have today, but the Old Testament. The meaning, the theological implications of Jesus' death and resurrection is derived from the Old Testament. This is why the early Church Fathers kept the Old Testament as part of the eventual scriptures, the Bible. Despite the embarrassing wrathful side of God, the wars and killings, the cumbersome laws and rituals, the narrow ethnocentric Jewish overtones, the Old Testament is indispensable because it gives meaning to the death and resurrection of Jesus. There are two ways the Old Testament gives meaning to the Jesus Christ event. In a minor way, the death and resurrection of Jesus is the fulfillment of lots of Old Testament prophecies, and these passages can be used as proof-text on the genuine identity of Jesus.

But there is also a major way. The Old Testament is a precious record of a long history of the ways and will of God. We can understand the meaning and implications of the death and resurrection of Jesus based on how God has always acted and his intentions with humankind prior to the coming of Jesus. We do not have time for details today, but we can understand the death of Jesus from the salvation of the Israelites from slavery in Exodus; from the idea of the suffering servant in Isaiah; from the ideas of sacrifice in Leviticus, and many more. We can understand the resurrection of Jesus from the vindication of the righteous that is promised in the Psalms; from the concepts of kingship in Samuel, from the idea of a new creation in Genesis, and many more. When I discovered this was the beauty of God's plan, my heart did leap for joy and my faith rekindled like fire. The claims of Christianity go beyond the 3 years of Jesus' ministry. It is delivered to me using 2 thousand years of witnesses and testimonies. And the meaning of the event itself is embedded in at least 2 thousand years of revelations and religious reflections since and before the time of Abraham. Indeed, there is nothing more real and more dependable.

And there is more! This is becoming a commercial that is too good to be true, but I kid you not one bit. The reality of the death and resurrection of Jesus, the moment it hits home to you, will bring about observable transformation. We know the transformation in Peter, when he turned from the cowardly denying disciple to become a bold evangelist on the Day of Pentecost. We know the transformation in the disciples, who at first all ran away, but in the end many died for their faith. We know the five hundred who received the great commission of Jesus in Matthew 28, they were so effective in disciple-making, Christianity survived despite the persecution of the Roman empire. We know James, Jesus' brother, who changed from a skeptic to become the leader of the Church at the Jerusalem Council in Acts 15. But surely the biggest before-after spokesperson has to be Paul himself.

Paul describes himself as an aborted fetus, or abnormally born. What this metaphor implies is that it is totally unlikely that Paul will ever live. He is ugly, out of shape, and doomed to death because he persecuted the church of God. But the reality of the death and resurrection of Jesus can be seen in him because miraculously, he is now an apostle. We know the death and resurrection of Jesus is real because we see the transformation in Paul. Such a change can only happen when you experience divine grace and you believe in a new and eternal life. This is the clearest case of a life transformed by the gospel, that is the foundation, the springboard to a different existence. Brothers and sisters, I too experienced this transformation. When the death and resurrection of Jesus became a solid reality for me, when I acknowledge to God that I am a new life purely because of his grace, I now have a firm foundation to live at a new level. I have no more fear except fear in the Lord. The gospel can now become my life and my vocation because it has become the core of who I am.

And Paul manifested this new resurrected life. See the way he dealt with all the Corinthian issues. How can you have sexual immorality when your body is for divine eternity. How can you have chaos in your marriage or ill intentions in church worship when it will be glorious and beautiful and practiced in love in the kingdom of God. No way. If your foundation is a solid belief in the death and resurrection of Jesus, you must live a real resurrected life. Brothers and sisters, what about you? Do you possess this foundation of the highest importance that allows you to live a true life based on grace in the death and resurrection of Christ? If you don't feel the transformation, then work on your foundation again. Study the scriptures, which now includes the entire bible, both the old and new testaments. Know your church history. When the reality of the death and resurrection of Jesus hits home for you, a new life begins.

爱的真谛

2010-10-18T17:54:00.000-07:00

林前13:1-13

今天，我们要来谈情说爱。你也许会怀疑，爱还有什么好说的？的确，没有人不知道什么是爱。今天的经文，我从小在主日学就会背了。每逢婚礼也常常会运用这段经文。人人都懂爱，是不是？在今年七月的一项调查，在5568受访的新加坡人当中，最受欢迎的字就是爱。几乎有一半的受访者说爱是他们最喜欢的字。排名第二的字是和平，而票数只有爱的一半。这样看来，新加坡人都渴望爱，珍惜爱，也懂得爱，是不是？新加坡是一个爱的社会，是不是？

调查结果一出来，负责人都很意外。新加坡是很现代的城市，但爱这个字却是表达很传统的价值观。新加坡人运用语言都是很公式化的，但爱这个字却是很讲究关系和人性的。由此看来，今天的课题绝对不容忽视。我们可以生活在很现代化的社会，人与人之间讲求效率，竞争与利害关系。可是，来到内心深处，最向往，最渴望的还是离不开爱。所以，我们今天要来探讨我们生命里面最关切的课题，希望可以从神的启示那里带来一道亮光。

可是，尽管我们很热切，想要一些答案，我们要小心运用今天的经文。我们有两个重要的考量。第一，保罗在这里并不是要抽象的来谈爱的哲理。保罗的每一个结论，都是针对歌林多教会实际上的问题，对症下药。保罗通过对爱的诠释，正面的反映基督和自己的正确榜样，反面的驳斥假教师的错误行为。我们不是凭空在谈爱到底是恒久忍耐，还是热情奔放。每一句都是根据一个特定的情况，我们拿来自己运用的时候要小心。第二，保罗在这里也不是要包含所有关于爱的课题。保罗在这里对于爱的想法是针对信徒在运用恩赐的时候，应该具备的理念。爱有包括亲情、友情、爱情、爱世界、爱国家、等等。有些我们可以举一反三运用在其他领域，可是在这里，保罗主要的课题是信徒群体生活的爱，特别是运用恩赐是该有的爱，而更详细的是在敬拜时候运用恩赐时该有的爱。所以，婚礼其实不是宣讲这段经文最好的时候，其实应该是装备信徒，敬拜团，诗班、等等有关于敬拜的时候最恰当。

明白了这两个重要的考量，让我们来认知保罗对于爱的看法。经文可以分成三段，那我就已三句话来表达今天的三点。第一，爱是价值，不是架子。第二，爱是行动，不是心动。第三，爱是过去(crossing over)，不是过去(passing away)。

第一点，爱是价值，不是架子。一件事情，一个举动，只要是有爱，就有价值。同样的情况，人物一样，举动一样，有爱和没有爱，就是有价值和没有价值的不同。爱改变了人物的关系和举动的意义。没有爱，就算讲的话再好听，再精彩，都只是噪音，好像收报纸的喇叭声，卖冰淇淋的铃声，是没有意思的，纯粹是响亮，要引人注目而已。就算有再大的能力，再大的恩赐，再大的牺牲，如果没有爱，那等于没有。没有爱，就等于做什么都没有价值，因为爱就是价值。

弟兄姐妹，我们要清楚看明白这点。我们做事情最怕就是白做。白跑一趟，白忙一场，空欢喜一场，没有人希望做这样的事。可是，如果我们在运用恩赐的时候没有爱，这就是下场。你不管搞到多风光，多成功，多耀眼，在神那里，你只是在为自己摆架子。你所做的一切是虚无的，是空的，是毫无价值的。你就算在教会里面多忙碌，多有成就，多有仰慕者，但如果不是出于爱，你白活了。但是，如果是出于爱，就算没有人知道，神知道。每样都有价值，每样神都记得。我在这里说得彻底，斩钉截铁，因为我要打破一切幻梦，一切假象。我们都要扪心自问，我们每个星期来敬拜，来运用恩赐，来事奉，是因为什么？如果，没有爱，那没有价值，只是在空摆架子给人看。

如果爱真的不可缺少，那为什么不是每一个信徒都可以做到呢？是能力的问题，还是意志力的问题？是会不会的问题，还是要不要的问题？其实，两者都是。说到要以爱来在信徒群体里面运用恩赐，信徒往往是不会，也不要。千万不要以为爱很容易，那是一生的学习，一生的成长。保罗对于那些不会爱的信徒，有所教导。

第二点，爱是行动，不是心动。爱不是好感，不只是感情，爱更是要通过行动体现出来。

· 爱是恒久忍耐。这不是守株待兔。爱是耐心等候时机。爱不是鲁莽，不是冲动。爱的行动不是随心所欲，随性而发。爱的行动是积极等待良机。行动的时候，要合适又合时，这就是爱。当你在教会里面和人有冲突，你也许等到气消了，也许坐下来喝咖啡的时候，总之你时刻等待最好的时机去和解，这就是爱。

· 爱又有恩慈。这指的是爱表达恩慈。重点是表达。善良的人一定要行善。借着神所赐的恩赐，以行动表达出来的恩慈才是爱。领诗可以通过几句温柔的话表达恩慈。讲道，招待都可以这么做。当你在教会，看到有人有痛苦，你用爱心慰问，为他祷告，给他温暖，这就是爱。

· 爱是不嫉妒，不自夸，不张狂。嫉妒就象心头在燃烧的一把火。自夸和张狂就像膨胀中的气球。燃烧和膨胀不是一天两天的事。所以，爱是时时刻刻检查自己的心怀意念。是否已经起了嫉妒心，那就要趁早扑灭。开始自傲，赶紧泄气。因此，爱的行动是常常纪念群体的好处。人家好，是群体的福分，自己好，同样是群体的福分。当你在教会，庆贺别人的恩赐，谦虚分享自己的恩赐，这就是爱。

· 爱是不作失礼的事，不求自己的益处。爱的行动就是观察，了解别人的感受。有很多事不是对错的问题，而是关乎礼节，礼貌和品味。爱绝对不会因为私欲而惹人反感。爱以克制自己的行动尊重别人。在严肃的场合，收敛自己的喧哗声，穿着端庄，没有迟到早退，这就是爱。

· 爱是不轻易动怒，不计较人的过犯。轻易动怒就像有人整天用尖锐的东西激怒你。计较人的过犯就像记账一样，斤斤计较。被激怒，和记账也不是一天两天的事。所以，爱是不断的学习敞开胸怀，排解心中的怨恨和苦毒。不让自己变成定时炸弹，或地雷区，一触即爆。爱的行动就是学习看淡自己的虚荣心，学习宽恕，心情放轻松。当年长者愿意放下身段，跟青少年亦师亦友，这就是爱。

· 爱不喜欢不义，只喜欢真理。“不喜欢不义”的翻译不好。原文是“不在别人做错的时候沾沾自喜”。有些人为了炫耀属灵上或道德上比别人优越，当别人跌倒的时候，他们就幸灾乐祸。他们的口头禅是“早跟你说了”。这不是爱。我们一同奔跑生命的道路，不是在比赛，而是彼此扶持，到达终点。别人的失败不是我们庆幸的时候，相反的当别人追求真理的当儿，才是我们高兴的时候。当我们的敌人浪子回头，我们为他们欢悦，这就是爱。

· 爱是凡事包容，凡事相信，凡事盼望，凡事忍耐。凡事的翻译不好，让我们以为什么都要接受。原文的重点是没有止尽。所以，爱是绝不停止支持，绝不停止相信，绝不停止盼望，也绝对不放弃。“包容，忍耐”的翻译也不好，原文是“像支持屋顶的支柱一样支持，保护，不放弃”。所以，爱不是一味的仍然，纵容。有时，爱的行动可以是责罚，可以是又狠又痛苦，可是当你的理念是永不放弃的时候，这就是爱。

你可能会觉得，我的问题不是能力而是意志力，我会，可是我不肯，也不要爱。我不能逼你，但我可以保罗的话鼓励你。第三，爱是过去(crossing over)，不是过去(passing away)。爱有一个特点，是什么都没得比的。爱可以过去到永恒。不管是什么恩赐，预言，方言，知识，到了永恒都没有用了。在永恒里面，全都成为过去。为什么？因为完美的来到，我们就用不着不完美的了。三个比方。当你明白事理，成人的时候，还像小孩子想事情吗？不会！当你可以跟人面对面，你会用镜子来看他吗？不会！当你在神面前的时候，你还在乎你以前的支离破碎的知识吗？不会！所以一切恩赐在完美的永恒里都要过去。可是，爱过去到永恒。到了永恒，爱只有更灿烂，更丰盛。我们现在以信心依靠主，以盼望等待主。但见主面的时候，信心，盼望都到结局了，都要过去。但爱却在见主面的时候充满到永远。所以弟兄姐妹，爱有时很难，改变自己很辛苦。你不想，不肯，也不要。但爱是过去，不会过去。爱是你今生今世唯一有永恒价值的东西。很难，不过很值得。让我们一起努力。

The 3rd Perspective in a Church

2010-10-12T20:20:00.001-07:00

Sermon on 1 Corinthians 12:1-11

I would like to start with a trick. *Does trick*. What is the first thing that comes to your mind? Is it ‘nice trick’? Or is it ‘nice magician’? It seems like when most people see something done or performed, these are the two thoughts that will pop into their mind. They either focus on the act or they focus on the person. It is the same with Church. When a sermon is delivered, we think ‘good sermon’ or ‘good speaker’; or when somebody is charitable, we think ‘what a wonderful gift’ or ‘what a wonderful person.’ Today, we want to add a third perspective, which is the most important perspective when it comes to matters dealing with a Church or a Christian. What is the perspective? When we see something done or something performed, we see the Spirit at work. When I performed the trick, has it crossed your mind that there is an original inventor or teacher of the trick? The third perspective besides ‘nice trick’ or ‘nice magician’ is ‘good inventor’ or ‘good teacher’. But more important when it comes to a sermon or a charitable act or something kind or something edifying, before we can think of ‘good act’ or ‘good Christian’, we must learn today that we must first think of ‘good God’ or ‘good Spirit’. If we do that, and we recognize that behind all the gifts and services and activities happening in Church, it is God at work, then it would surely transform the way we perceive those around us, and the way we see ourselves.

But what does it mean when we say that it is the Spirit that is behind the gifts and services and activities that we find in Church? Today, I will ask that we all memorize one important verse 1st Corinthians 12:7 “Now to each one the manifestation of the Spirit is given for the common good.” This verse summarizes the 3 key aspects of the Spirit’s work that I want to highlight today.

Point 1: For the common good
Paul wants the Corinthians to be free from a very crucial ignorance. And that ignorance is that they can worship God the same way as they worship when they were pagans. There is a remarkable difference! You can worship Greek gods like Zeus or Venus or Chinese gods Goddess of Mercy or God of Wealth in the same way, in the sense that they are there to grant your wishes. Whichever it is that you desire, you approach the right one ‘in charge’ and worship accordingly. But it is drastically different when it comes to Christianity. When it comes to worship, you have to be given the Holy Spirit to worship. Because it is only when the Spirit is given, then you can say ‘Jesus is Lord’. And when the Spirit is given, then you cannot say ‘Jesus is cursed’, because that can never be the work of the Spirit.

Now let me explain that we are not speaking about vocal proclamation here. When we say ‘Jesus is Lord’, we are claiming his lordship over us. In the past, there were only two scenarios for this, either you were referring to Caesar the emperor or you were a servant referring to your owner. When we say ‘Jesus is Lord’, he is the one that is king over all other authorities. When we say ‘Jesus is Lord’, we are saying we are his servants to answer to his bidding and do his will. Such acknowledgment of Jesus sovereignty and such submission on our part is never easy. Our hearts are hard against transformation and our minds are dull to the true reality. Hence, it is only by the Spirit that it is possible for us to proclaim that ‘Jesus is Lord’. Those without the Spirit cannot claim Jesus’ lordship over them.

Similarly, nobody that is of the Spirit can say that ‘Jesus is cursed’. There are two ways to interpret this phrase. One, you are saying that you can heck care about Jesus. You have so much freedom and liberty that Jesus does not matter to you. Or you are saying that ‘Jesus gives a curse’. This is a popular way of using deities in the past. Idol worshippers rely on their deities to curse their enemies, hoping that their deities will bring misfortune to their targets. Both ways of interpretation sums up one thing about the person that makes such a proclamation. And that is the person’s self-agenda comes first. Jesus’ will is brushed aside or he is used as a tool to serve the person’s selfish objectives. If you are of the Spirit, you will never make such a proclamation or harbor such a thought.

What is Jesus’ will? It is to build up the kingdom of God, and the most visible form of it is the Church. Therefore, the ones that is of the Spirit, those that claim Jesus’ lordship over their self-agendas must put the kingdom of God, the holy community that is the Church, first. This is the only way to discern if a work or a person is of the Spirit or not. If it is of the Spirit, it is good for the Church. Jesus who is Lord wills it so. If it is not of the Spirit, then we see Jesus chucked aside or used for personal gratification. Paul uses a simple phrase ‘for the common good’ to clearly spell out what it means to say that a work or a person is spiritual.

How does this truth impact our Christian living? Many times we differentiate what is spiritual from what is not, by judging whether it is supernatural or not. Sometimes, we also judge by the results, if it is ‘abnormally’ successful, or whether the work is ‘Christian-like’. Now we know all these don’t matter in the discernment of what is spiritual. We know a work is the Spirit’s work if the motive and the purpose is for the good of the Church, and we know it is not when it serves selfish gains. What matters is if the work done is ‘Christ-like’. This is because the Spirit is all about the lordship of Christ. What you do don’t matter as much as why you do and who you do it for. And the first point is: for the common good.

Point 2: The manifestation of the Spirit
There are many things going on in a Church. There are displays of gifts, acts of services and lots of activities. To the naked eye, they may seem worlds apart. Yet, from the exuberant passionate worship leading to the sorrowful silent wake service, from the artistic meticulous decorations to the diligent down-to-earth toilet cleaning and from the serious brain-burning bible study to the wild nerve-wrecking fun and games, these are all manifestation of the same Spirit. The same one Spirit! It is shocking indeed! There are so many different kinds, but all originating just from one. It is shocking, but not surprising. That is because this is the very nature of God himself. The manifold manifestation of Spirit should not surprise us because God himself is manifested to us in this manner. God the father, creator of heaven and earth, sustainer of all life, righteous and holy; Jesus the son, humble and meek, lover of sinners, died a man on the Cross; the Holy Spirit, personal yet universal, powerful yet in obedience, transforming yet unchanging; such different properties and attributes, but yet one God who we worship.

There are two significances in this. One, we must recognize the unity that is present in all these many seemingly different things. They may be different, but they all profess one thing, that it is the same Spirit that is manifested. We may belong to different ministries; different cell groups, different languages and backgrounds, and these differences are real. But we cannot really speak of different status, different levels of importance, different final objectives because at the very core, the very essence that makes all these possible, it is the same Spirit. The Corinthians thought that the different ways they experience God makes that special and unique, Paul reminds that that it is precisely because they are different that they are really the same and must remain in unity. The same Spirit is the one that works through all.

I have truly experienced this in my participation at the Presbyterian Synod youth council. We arrived at a creed that we all sincerely commit to. “All for one and one for all.” Our youth ministries may be totally different in the way we operate. We have different backgrounds, sometimes different theological training. But we are all willing to sacrifice our own time to serve the needs of others because we believe it is the same Spirit at work in all the different ministries. When one of the council members had to leave because she is married overseas, she wrote this: “It has been great working with you guys. I am really blessed by the 'one for all, all for one' spirit, and the simple desire to serve. It's great that there isn't any politics here; we don't have to second guess one another, nor put up our defense with one another. You guys are great!!! :) Thanks for being a blessing in my life.” I felt really touched because I feel the same way. It is my desire that all ministries and cells recognize this: that it is the same Spirit we depend on, making us united as one.

The second significance is that however different the gifts, services and activities, they are all manifestations of the Spirit. And since they are manifestations of the Spirit, they must be honored and glorified as such. They manifest the Spirit! It is not only when it is holy-like or Christian-like that we think the Spirit is manifested. We especially must refrain from overly extolling the super-natural from the mundane. As long as deeds are done for the common good, they reflect Christ-likeness and that is a manifestation of the Holy Spirit. That means we are witnessing the presence of God. Think about it. If we have been belittling some people or some groups because what they do are “beneath” our status, we need to reexamine our thoughts. We are not giving due respect to what the Spirit is manifesting through these people’s lives.

There are many examples I can think of, but one thing I would like to share today is youth ministry. It is said that teenagers are the most obnoxious, self-centered, unreasonable bunch of people created by God. Children are cute and naive and we can generally forgive what they do, and adults can conduct themselves and are self-assured. But teenagers... ... One parent says, “God is good. He gives us twelve years to develop a love for our children before turning them into teenagers.” Another said, “You can tell a child is growing up when he starts refusing to tell where he is going.” Joking aside, this phase of the human life is essential for a child to become an adult. Their brain develops rapidly and their need to develop an identity drives them into extreme self-consciousness and individual awareness. My point is that it is therefore understandable that not many people are keen to work in a ministry at a stage where the audience is there learning to challenge authority, assert responsibility and discover raging hormones. However, when you see people willing to spend time with the youths, drinking coffee, talking pop culture and kicking soccer, they may not be doing holy and 'spiritual', but in their care and concern, they are manifesting the holy Spirit. I use youth ministry as an example, but it is the same with other activities in Church as well.

Point 3: To each one is given
Point 1 is to say that the way to tell if a gift or service or activity is spiritual is to see if it is for the common good. Point 2 is to say that all these activities are manifestations of the Spirit, and we must recognize them as such. Point 3 is to say that everyone of us has the potential ability to contribute. As a Christian, the Spirit is in us, and its empowerment is there for us to receive. “One person is given a word of wisdom through the Spirit; another, a word of knowledge by the same Spirit; another, faith through the same Spirit; another, gifts of healing by the one Spirit; another, the workings of mighty deeds; another, prophecy; another, the ability to distinguish spirits; another, various kinds of languages; another, the interpretation of languages.” We will have in depth discussion on prophecy and tongues in chapter 14 so I will leave that for future discussion. The key word I want to emphasize today is 'another'. The way Paul is writing is that the list is not exhaustive. It is another and another and another until the very last Christian that is willing to be used by the Spirit for the good of the Christian community. And every 'another' will have something new and complimentary from the Spirit to add to the Church. It is the same Spirit that manifest himself in a different way in another Christian. It is hence important that there is not jealousy or comparison or overly intentional mimicry and imitation. I for one am extremely glad that in Jubilee, the pastors preach in different ways, the worship leaders have different styles and the cell groups have different dynamics. This is unity in diversity.

One important truth that must be emphasized is that everyone has something from the holy Spirit to give. This something is given by the Spirit so there should be no pride or hoarding of the gift because it starts from the grace of God. What is given in free grace should be exercised in free grace. Everyone must seek and ask and contribute. My friend who is another pastor in another Church has this policy there. All Christians must be serving, the only people not serving are the new-comers. But the moment you accept Christ and receive the holy Spirit, there is surely something that you can serve. You don't need a 'baptism of the Spirit' and speaking in tongues to show that you have the Spirit and a true Christian. You know when you start to serve in love and the Spirit is manifested through you. If you are a Christian you have no excuse not to serve.

I would like to conclude this with a look to the past. When we look at Church history, we see 'great deeds' and 'great people', but today we add a new perspective, we say 'great God'. We identify which is the work of the Spirit when we see the Church build up in the process. And they are very different: from the suffering martyrs to the triumphant evangelists, from those who fight with their swords to those who defend with their words. Everybody has a role to play and they all manifest what uniqueness the Spirit freely gives. What about you?

温故知新

2010-10-11T18:22:00.000-07:00

讲道经文：哥林多前书 10：1-13

先贤有一句著名的古训：温故知新。这句话的意思就是如果可以温习以前的事，就能知道以后的事。人们之所以要“温故”，是因为“故”本有其认识上、实践上的历史价值；从“温故”中走向“知新”，即从结合现实中提出新的认识，进而有补于新的实践，正是反映了人们在历史运动中的一种自觉的进取意识。这就好比现在学生考试前喜欢作“十年考题”（ten-years series）。为什么呢？因为，他们知道历史的奥妙。如果能够应付过去十年的考题，今年的考题也变不了多少，自然没问题。温故，就能知新，所以新加坡的学生每个好成绩。做学生要温故知新，做人，作为一个基督徒也同样要温故知新。我很喜欢历史。而要懂得有智慧的做人，就要熟读历史。站在古人的兴衰成败，悲欢离合的人生百态，就能看得更高更远。

作信徒也是一样。神是个人的，但也是普世的。所以保罗说：“叫你们的爱心有根有基，能以和众圣徒一同明白基督的爱是何等长阔高深！（弗3:17-19）”。普世的神，要以普世的方法来明白，要和众圣徒一同来明白。我有时会听到一些话这么说“我们不要头上的知识，我们只要用心去经历神”。所以这些人看轻教导，看轻有深度的讲道。弟兄姐妹，这是荒谬，是愚昧的！头和心可以二分化吗？不可以！头里的知识要心来体验，心里的感受要头来理解。没有学习，没有彼此考究，没有谈古论今的分析，就只剩下很个人化，很狭隘的属灵经验。如果要摆脱坐井观天的陷阱，有一个好方法。学生有“十年考题”（ten-years series），我们基督徒有“千年考题”(ten-centuries series)，那就是圣经里面的历史。圣经里面有人和神相处超过一千年的详细记载。只要温故，就可以知新。保罗就以同样的方式解决当时候的歌林多教会的问题。我们也同样以歌林多教会的历史，解决我们现今的问题。

问题是什么呢？有两个英文字就把问题充分体现出来。一个是(licentiate)，另一个是(licentious)。(licentiate)就是说你有(license)的人，有权利，有自由来做你要的事。(licentious)是说一个人放荡，放肆，没有纪律，特别是指性关系这一方面。我们可以看到这两个字关系密切，根源都跟自由有关。可是在运用上却表达了两个不同的极端。一方面我们好像是有权利，有自由的人，但另一方面，我们却要避免成为放荡，放肆的人。哥林多的信徒，特别是那些所谓“强”的基督徒，他们清楚知道他们在基督里所得到的自由。可是，在运用这自由的时候，他们变成了放荡，放肆的人。让我们看保罗怎么用“千年考题”，圣经里面的历史来解决问题。这段历史主要来自出埃及记与民数记。而里面的以色列历史，就是我们基督徒的历史。所以保罗称他们为我们的祖宗。保罗从他们走过的路得到神跟人相处的教训。我把保罗的教训以一个四句箴言来表达：神有恩典，人有缺点，小心谨慎，有惊无险。

首先，神有恩典。保罗一定要肯定耶和华的恩典。所有出埃及，离开奴隶生活的以色列民，“都”领受了耶和华的恩典。重点是这个字“都”。耶和华对他们的恩典可以用四方面来表达。第一是他们离开埃及在旷野逃难。他们经历耶和华用云柱火柱帮助他们。（出13:21-22）“日间，耶和华在云柱中领他们的路；夜间，在火柱中光照他们，使他们日夜都可以行走。日间云柱，夜间火柱，总不离开百姓的面前。”第二是他们经历过红海的救赎。（出14:29-31）“以色列人却在海中走干地，水在他们的左右作了墙垣。当日，耶和华这样拯救以色列人脱离埃及人的手，以色列人看见埃及人的死尸都在海边了。以色列人看见耶和华向埃及人所行的大事，就敬畏耶和华，又信服他和他的仆人摩西。”我们其实也有同样经历。云柱火柱是神引导我们走出被罪恶捆绑迷失的道路。过红海是我们得着救赎，逃离死亡的追索。而教会就以洗礼让我们具体的体会这点。

第三是他们都经历神赐给他们灵食。这个指的是从天而降的吗哪。（看出16章）第四是他们都经历神赐给他们的灵水。（出17:5-6）“耶和华对摩西说："你手里拿着你先前击打河水的杖，带领以色列的几个长老，从百姓面前走过去。我必在何烈的磐石那里站在你面前，你要击打磐石，从磐石里必有水流出来，使百姓可以喝。"摩西就在以色列的长老眼前这样行了。”如今，我们也同样经历灵食，灵水。因为（约6:35）“耶稣说："我就是生命的粮，到我这里来的，必定不饿；信我的，永远不渴。”而教会就以圣餐来让我们具体的体会这点。

所以，第一，神有恩典。神的恩典是真实的。是大家都可以体验到的。然而，保罗也从历史中带出第二点，那就是人有缺点。有许多在其中的得到恩典后，最终还是遭到耶和华的审判而灭亡。就如恩典的例子有四个，审判的例子也有四个。第一，拜偶像。（出32:6）“次日清早，百姓起来献燔祭和平安祭，就坐下吃喝，起来玩耍。”这里指的是金牛犊事件。神在那天杀了三千人。第二，淫乱。（民25:1-3）“以色列人住在什亭，百姓与摩押女子行起淫乱。因为这女子叫百姓来，一同给她们的神献祭，百姓就吃她们的祭物，跪拜她们的神。以色列人与巴力毘珥连合，耶和华的怒气就向以色列人发作。”在这个事件里，死了两万四千人。第三，试探神。第四，发怨言。（请看民21:4-9）保罗提出这些例子是要强调一个事实。不是每个领受了恩典的，都到达应许地。许多因为任意，放肆遭受了耶和华的审判。可想而知，如今我们同样通过耶稣得着神的恩典的，也不例外。

Two pals are sitting in a pub watching the eleven-o'clock news. A report comes on about a man threatening to jump from the 20th floor of a downtown building. One friend turns to the other and says, "I'll bet you ten bucks the guy doesn't jump." "It's a bet," agrees his buddy.

A few minutes later, the man on the ledge jumps, so the loser hands his pal a $10 bill. "I can't take your money," his friend admits. "I saw him jump earlier on the six-o'clock news."

"Me, too," say the other buddy. "But I didn't think he'd do it again!"

Ohio Motorist, quoted in Reader's Digest, June, 1994, p. 72.

所以，我们可以体会，如果不从历史学习，是很愚蠢的。第一，神有恩典。耶和华是有恩典的。这是不可否认的。然而，第二，人有缺点。我们也看到，那些任意妄为的，就算曾经领受过恩典，但也可以从恩典堕落，最终因审判而灭亡。然而，我们明白了这个真理，不可跌入两个极端。那就是过分次恐慌(paranoid)和过分自信(cocksure)的极端。所以要避免两个极端，第三，我们也要知道，小心谨慎，有惊无险。让我以骨痛热症的传播来打个比方。新加坡现在每星期两百多宗新病例。统计数字是我们明白历史的方式。我们知道了，不要过分恐慌。以为到处都可能是伊蚊，所以不敢出门。但我们也不过分自信，以为一定不会是自己。所以也不清理积水，不提防伊蚊滋生。历史的教训是要我们小心谨慎，那就有惊无险。我们要敢于生活，可是我们还是要防范疫情蔓延。

信徒生活也是一样。我们必须确信神对于我们的恩典。这是我们每逢见证洗礼，领受圣餐可以具体体会的到的。我们要带的脱离罪恶的捆绑的意识，活出自由，活出荣耀的生命。然而，我们却不可滥用神的恩典，以为可以肆无忌惮的任意妄为。虽然神的恩典是确实的，那绝不可以成为放肆的借口。我们应该监察我们的心，以爱来对待主内弟兄姐妹。尤其你如果在教会里面比较长久，更要有宽容和谦虚。保罗安慰我们，没有什么试探是借着主的力量不能胜过的。只要我们愿意放下自己的权利，顺服上帝，神必给我们开路，让我们可以到达应许地。神有恩典，人有缺点，小心谨慎，有惊无险。

The 3 essential Senses of Christian decision making

2010-10-06T23:46:00.000-07:00

Sermon on 1 Corinthians 7:17-40

1 Corinthians 7:17-24

Introduction

Today’s passage is long so we will divide the reading into 3 parts. Chapter 7 of 1^st Corinthians deals with the manifold issues of marriage. Paul covered the issues of sex and spirituality, divorce, non-believing partners, single people, widows and widowers, engaged couples and many others. Paul provides many of his recommendations, and we must applaud his bravery to deal with these sticky issues with clear advice. But I also agree with Pastor YookCing that it is the principles that are ultimately decisive and not the superficial change of behavior that we want to learn today. Paul uses the illustrations of circumcision and slavery to share about some principles that he used for his decision-making process regarding issues of marriage. I too will follow his example by using a story to demonstrate my point.

THE MILLER, HIS SON, AND THEIR DONKEY
"I shall have to sell that old donkey of ours," said a miller to his son. "I can not afford to keep him through the winter. I will take him to town this very morning to see if I can find a buyer. You may go with me." In a little while the miller, his son, and the donkey were on their way to town.
They had not gone far when they met some girls going to a party. They were talking and laughing as they went along. One of them said, "Look at that man and boy driving a donkey. One of them surely might ride."
The miller heard what they said, and quickly made his son mount the donkey, while he walked along at its side.
After a while they came to a group of old men who were talking very earnestly. "There," said one, "I was just saying that boys and girls have no respect for the aged. You see it is true in this case. See that boy riding while his old father has to walk."
"Get down, my son," said his father, "and I will ride." So they went on.
They next met some women coming from town. "Why!" they cried, "your poor little boy is nearly tired out. How can you ride and make him walk?" So the miller made his son ride on the donkey behind him.
They were now in town. A man coming down the street called to the miller, "Why do you make your old donkey carry such a load? It has barely any strength left. I will bet you that both of you are even stronger than it now. You can even carry him better than he can carry you."
At this the miller and his son got off the donkey. They broke a long branch from a nearby tree. Then, they tied the donkey's legs together, turned him over on his back; and began to carry him.
A crowd soon gathered to see the strange sight. As they were crossing a bridge the donkey became frightened at the hooting of the crowd. It broke loose, fell into the river, and was drowned.

We see therefore that if you do not have your own guiding principles, you will be easily swayed by the comments of others regarding your actions. The moral is that if you wish to please everybody, you will please no one. So, we will study the recommendations of Paul regarding marriage. But more importantly, we understand the principles in which he derives his recommendations so that we do not apply his advice blindly, but rather use his principles to derive our own decisions for each and every peculiar situation in our lives. The problem with the Corinthians is that they are swayed by each and every false teaching they come across, and fail to examine them against the principles of truth. “Spiritual is good, body is bad”, and they all become ascetics and despise marriage and bodily intimacy.

Point 1: Sense of Calling

In order to be able to avoid the same trap that ensnared the Corinthians, we need to equip ourselves with solid principles of truth that will guide us into good decision-making. Thankfully, Paul did show us the principles that he uses to arrive at his recommendations. I name them the three senses of Christian decision-making. You can have many factors that weigh in when you make your decisions in life. But as a Christian, you must always do it with these three senses in mind. The first, I call it, the sense of calling.

This is the overriding rule: everyone should conduct their lives as the Lord appointed, as God has called them. The call of God is the primary foundation of our identity as a Christian. We can come into a relationship with God and we can belong to him because he has first called us. And this calling has a tremendous implication: we are no longer the same person. We now possess an identity of a Christian, we are hence inseparable from Christ. We are set apart from the others for God's holy use. From now on, our lives are for the purpose of fulfilling the will of God. We now hold God’s standard as the measurement of what is desirable. Because we have been called, God’s priorities now come first, and everything now must be placed in God’s perspective. So, in making our decisions in life, we have to have this sense of calling. As stated earlier, Paul has used the examples of circumcision and slavery as illustrations of this point.

For the Jews, circumcision is a physical mark to indicate that you are God’s people. Many Jewish men in Paul’s day were under pressure to pretend they were non-Jews, and some even tried surgery to make it look as though they were uncircumcised after all. (Romans went naked when they go to the gym, or used public baths, so Jewish identity is difficult to hide.) Paul states that when called by God, neither circumcision nor uncircumcision matters at all, since what matters is keeping God’s commandments. Why is this so? This is because identity is now not defined by a physical mark, but by what is accomplished by the work of the messiah. In the Messiah, we already have the full identity before God.

Naturally, the more shocking example is that of slavery. Paul tells the Corinthians who are slaves that they do not have to worry about their status. Does Paul really think that slaves and freedmen are the same before God? In a way, yes. It is true that many slaves at that time were treated kindly, and slaves in managerial positions were better off than freedmen in poverty conditions. However, the main reason for Paul’s reasoning is that “the one who is called as a slave is the Lord’s freedman, just as the one who is called as a free person is the Messiah’s slave.” Our sense of identity rests on who are we before God, not our social, financial conditions.

Many of our major decisions involve a desire to improve our status in life. Therefore, it is important that we have a sense of calling when we make these decisions. When God calls us, we now derive our identity from God. Improving our status in life is important, and we all aim to upgrade our standard of living. But we must understand that it is ultimately how God sees us, how God defines who we are that matters.

1 Corinthians 7:25-31

Point 2: Sense of Eternity

Two weeks ago, Rev Tan shared from Ecclesiastes that uncertainty in life is also a gospel from God. We must all face up to the reality that life at times is uncertain. The only true certainty is the eternity promised by God that will come when our life ends. And this is the second sense needed in decision making: the sense of eternity.

We may yearn for certain results from the decisions we make in life, but we must accept that all things on earth are eventually transient. Our sense of eternity will tell us not to be so absorbed in things of this world. Paul now refocus his discussion back on the issue of marriage after his illustrations of circumcision and slavery. He now addresses those who are engaged and he notes that it is a difficult time for marriage now. Why? It is because there is a famine going on. So it will be hard to start a young family amidst the hardships of survival and environmental turmoil. You don't have to break your engagements yet, and if your engagement is broken, naturally now is not a good time to start one. But note that Paul is not against marriage, whether you get married or don't, it is not sinning.

However, many people do treat marriage as an important status symbol. It is a big deal because they depend their security in life on marriage. Paul gives these people a sense of eternity. The pattern of the world is passing away. Sure you can celebrate and weep and use the world and live life to the fullest. But it is a totally different matter to rest your full security in these things. We may think that a married status and a single status are worlds apart, and in a way they are polar opposites. But no situations last forever. That is a perspective that we must never lose. If the current situation is tough for marriage, maybe we should not be overly hasty to rush into it. But if the situation is critical, like the age of the woman or other considerations like aging parents, to be married is fine as well. Whichever road we take, we keep in mind that they are only transient and our eternity rests in God's hands.

1 Corinthians 7:32-40

Point 3: Sense of Conviction

We can be fully certain that Paul himself totally approves of marriage. In his other letters, he speaks about their importance and how to best preserve them. However, it is also true that marriage takes up a lot of time and energy and Paul is just offering sound and realistic advice to the Corinthians here. Those who are unmarried have the advantage of undivided attention to do the work of God, while those who are married has to be concerned about pleasing their spouses. There is nothing wrong with either choice, in fact, it would be very irresponsible to be married and yet neglect about your spouse's well-being as stated earlier in the chapter. Paul's aim is that we are to be free from worries. And that is the third point: a sense of conviction.

Both the married and unmarried will worry, either about pleasing God or pleasing your spouse. The key to be freed of worries is to be fully convicted about what you are doing and avoid divided loyalties. If you are in one situation or the other but you are always thinking about the benefits of the other choice, the worries will never end. If you choose to be single or to delay our marriage because of some circumstances, then be fully devoted to your choice and devote yourself fully to God. If you need to be married, then do as you wish and be a devoted husband or wife. This is the same for widows who are thinking about remarriage. Paul's timely reminder against divided loyalties is for our own benefit. Be convicted about your choice as long as the choice is done in the Lord.

Conclusion

I would like to conclude with a personal reflection on my own experience with Christian decision making. I entered into theological studies immediately after my tertiary education, and during my first year of full-time ministry in Jubilee, I was married. Two points of consideration were firstly, should I gain some years of experience working in the secular world and achieve some financial stability before studying theology; and secondly, whether marriage is a good thing for my ministry. My sense of calling informs me that my life is to be fully devoted to God. What this means is that whether it is full-time ministry or working outside church, my focus remains the same, building the kingdom of God and not my own wealth. This perspective is critical because I shouldn't think that working for the outside world is my own business while only church work is God's work. Even more dangerous is the mindset that I will treat my ministry as my personal project for self-satisfaction. My sense of eternity informs me that ultimately all things on earth, be it ministry accomplishments or success in the workplace or family relationships will pass away. They all pale in comparison to the everlasting security that is reserved for me with God. Hence I could feel free to enjoy a family life or the pains and spoils of my labor without being overly concern if they will eventually avail me anything permanent. Lastly, my sense of conviction challenges me to be steadfast in my choices. Sure I could fantasize about a life without the burden of pastoral concerns or the freedom of singleness, but it would only bring about unnecessary frustration and distract me from my pursuit of contentment in what I am doing now. With these three senses of decision-making in mind, I believe I have approached my considerations with a proper mindset that is honorable to God. My choice of ministry after university and marriage is not tainted with personal ambition, compulsion from the environment or impulsiveness. Looking back, my decisions were probably for the best. I am an easily contented person and if I am well settled in the outside world, I might be too lazy now to uproot myself to devote myself into full-time ministry. I am also a dull-witted person and prior to dating and marriage, I am totally oblivious to the world of “womendom”. My pathetic dealings with the opposite gender is too embarrassing and numerous to recount. I cannot claim that I know women better now, but I think it is reasonable to say that I am better acquainted with the feminine side of myself. I have become more sensitive, gentle and compassionate as a pastor. But ultimately, if you have understood my sermon thus far, a good decision is not based on the pros and cons of the eventual result. No matter what is the final decision, it is only considered wise when it is done with God in mind. He has called us such that whichever path we take, we do it for him. He has given us an assurance in eternity so that we may enjoy our present life for what it is, and not put all our security in it. And lastly, he has given us faith. We know that nothing will get in our way if we are fully convicted in devoting ourselves fully to God.

不一样的身份

2010-10-04T23:21:00.000-07:00

林前6:1-11

母亲一在嘱咐女儿：“今晚你和男友出去，务必要在十点以前回家。”
“可是，我已经不是一个小孩子了”，女儿不满的回答。
“就因为你不是小孩子了。”

女儿因为不再是小孩子了，所以不可以跟男朋友出去到太晚。大家一想原因就知道为什么。这个道理很简单，大家在生活里面一定也经历的到。身份一旦不同，行为上也一定有相应的改变。也许，你从单身变成已婚人士，也许你变成为人父母，又或许你变成主管，或是公众人物。只要身份一变，行为上自然需要调整。信徒生活也是一样。一旦成为基督徒，你就开始了新生命。这个新身份就意味着新的价值观，新的生活方向，当然也就免不了新的行为准则。

生命的改变和我们的新身份是分不开的。我们的新身份，我们的基督徒身份是怎么得来的？保罗说，我们借着主耶稣基督的名，和靠着圣灵，我们洗净了，圣洁了，称义了。首先，洗净指的是神把我们的罪一次过完完全全的除去。就好像脱胎换骨一样。不管以前如何，从此以后就是重新开始。你可以把这过程想象成一个重生。你也可以想象成死了又复活一样。其次，圣洁指的是神把我们如今分别为圣，我们的生命从此要用来做神圣的用途。不管是你的肉体也好，生命的追求，奋斗，努力也好，甚至是你跟别人的关系也好，从此也都要成为圣洁。你可以想象成把自己当作活祭献给上帝。你也可以想象你的生命从此就是为主征战，为主奔跑，为主服侍，为主牺牲。最后，称义指的是神把我们的关系和好了。我们跟上帝是什么关系？从创世记亚当开始，我们人跟上帝就是一个孩子跟父神的关系。而称义就是说我们跟神父亲孩子的关系已经和好了，正常化了。神的孩子的身份，是尊贵，荣耀的。作为神的儿女也就意味着我们是继承神那永不朽坏的基业的后裔。我们带有神的能力，神的权柄，我们甚至要审判世界，审判天使。你可以看到使徒们以耶稣的名医病，赶鬼。在历史里面，基督徒废除了奴隶制，尊重女权。如今，信徒继续在环保，善心，人权等等领域上奋斗。这都是在体现神的孩子的身份。总而言之，圣父借着圣子，通过圣灵，把我们洗净，分别为圣，称义，使我们得着一个不再一样的身份。我们也因为这样的身份，活出一个不再一样的生命。教会又是用什么具体方式来让我们体会这点呢？我们来看一段圣经。

太3:13-17

的确，教会就是以洗礼的礼仪来具体的表明神在信徒身上所行的洗净，分别为圣，称义。我们因为与主联合，所以也同样成为神的孩子。洗礼是一个具体的方式让我们知道我们洗净了，也尽了全部的义。从此以后，我们就跟耶稣一样生命就是顺服上帝的旨意。这个道理是可信的。新的身份，新的生活方式。而保罗就是以这个神学框架来应对歌林多教会所出现的问题。

歌林多教会有弟兄姐妹在法律上互相控诉。这为什么是问题呢？让我们来明白一些重要的历史背景。首先，这里所指的纠纷并不是严重的刑事犯罪(criminal offences)。在这里的纠纷是我们律法上所谓的小额索偿(small-claims)的问题。所以，在这里任何一方并没有严重的犯罪行为，而是一些意见不和之类的事。这第一点我们要分得很清楚。这个不同点，就影响了下一个重点。那就是虽然当时的罗马政府的刑事法庭还算公义，因为罗马帝国算是一个有纪律，有文化的国家。（参罗马书13：1-7）可是来到地方行政法官的时候，往往因为有钱人的赞助(patronage)和各种特权阶级(vested interest)微妙关系，地方法官难免嫌贫爱富。富有的人跟有社会地位的人跟这些地方政府官员都有密切的彼此来往，彼此依靠来保障自己的利益。因此，有钱有势的社会人士可以利用他们跟地方法官的交情来欺负那些贫穷的弱者。所以，地方法院和罗马刑事法院是在正直无私的评价上是有天壤之别的。

我们明白了历史背景就能清楚的分析歌林多教会这里出现的问题。很明显的，教会里面一些有钱有权势的信徒在借用他们和地方行政法官的关系，以政治司法制度的手段告状教会里面贫穷而没办法攀关系的信徒，从而得到自己的利益。因为这样，我们可以明白这不是一个保罗偏好基督徒的，爱管闲事的事情。追根究底，这是一个不公义，仗势欺人的问题。保罗以三方面劝勉他们。

第一，如果主内弟兄姐妹有纠纷，就应当找一个公平的审判官来裁决。很肯定的当时的地方行政法官不适合做这个。他们是嫌贫爱富的法官，很难秉公办理。还有，就是他们不是信徒。因此他们不会在乎教会的合一，为了达到取胜的目的，一定不择手段，口无遮拦，最终破坏关系。但是，如果有信徒领袖来做审判，一来他们追求公义，二来他们也会顾及主内弟兄姐妹往后的关系。神的孩子的身份带给我们审判的权力。从旧约摩西选智慧人为长官（申1：9-17）到末日耶稣得荣耀掌权审判世界，我们要意识到因为上帝是公义的，我们做孩子的也自然是公义的代言人。当然，在初期教会艰苦挣扎存活的时代，在恶势力虎视眈眈的境况，家丑不可外扬是很重要的，能自己解决纠纷，避免外人参与最好。上帝既然使我们称义，我们就应该活出神的孩子的身份，以公义解决问题。

第二，主内弟兄姐妹可以避免纷争，就应该尽量避免。刚才已经提到，这里的情况是指小额索偿的纷争。所以，为了一些小利益，就彼此告状就是大错。弟兄姐妹之间斤斤计较，利益看得比关系还要重要是不可取的。我们基督徒是分别为圣的。我们的生命，一切物质都属于上帝，为要彼此相爱，彼此服侍。如果这样，小事情上有时吃亏，有时受欺，可是神的国得以建立，那又何必耿耿于怀，是不是？相反的，我们决不能象一些歌林多信徒一样，因为有社会地位或其他优势，利用这些去亏负，欺压别人。有些人以为，只要是他的权利(right)，他就有资格，也很应该尽量利用他的权利来谋取最大的利益，别人损失是别人的事。象一些主管要他的下属什么都替他做。我们明白的分别为圣的身份，就当了解权利是上帝赐的，我们用权力来做主工，往往法反而是去帮助弱小的。

第三，不公义的人不能承受神的国。無論是行淫亂的、拜偶像的、姦淫的、作孌童的、親男色的、偷竊的、貪心的、醉酒的、辱罵人的或勒索的，都不能承受神的國。这也就是为什么神要洗净我们，因为我们不能带着罪进入天国。我们因着神的恩典，得着新的开始，让我们遵行神的道，远离那罪恶的道路。

今天的经文我们如何应用呢？我国的司法制度还算公正清廉。只要我们遵守国民的职分，信徒的呼召，继续提倡社会公益，我们仍然可以利用国家的政府人员来解决有时一些难缠棘手的问题。可是作为一个圣徒的群体，我们不可唯独推卸责任。作为教会领袖，我们要追求公义和智慧，在适当的时候能够做出良好的裁决。作为教会会友，我们向往和平，彼此忍让，建立爱的关系，那么也就纷争少，好见证多。最后，个人生命要不断改变。像树栽在溪水旁，按时候结果子，叶子总不沽干。

The Cross as Critique of Triumphalism and of Premature Eschatological Glorying

2010-09-28T20:07:00.000-07:00

Sermon on 1 Corinthians 4:6-21

Last week, I was looking for a book online. I happen to surf into some online forums in Amazon. They have forums on every type of book subjects, and these forum threads I happen to read are debates on religious issues. It is a discussion on the identity of Jesus and the truthfulness of the Bible. The participants of the forum include Christians, as well as atheists and Muslims. One of the main points of contention is this: who is Jesus really? And what is his significance? Most people do not doubt the real existence of Jesus. On the forum, atheist and Muslims respect Jesus as well as Christians. But what is generally claimed by the anti-Christianity opponents is that Paul has distorted the significance of Jesus, and he has exalted Jesus even beyond Jesus’ own claims. The bible is hence not truthful and believable, especially Paul’s letters. Upon my own reflection, it is indeed rather true that my own understanding of who is Jesus Christ and the significance of Jesus Christ is heavily influenced by the interpretation of Paul. Is Paul to be trusted? Can we accept his interpretation? What is the implication of following Paul's understanding of Jesus? These are questions which I hope to address today.

From the passage we have read, it appears that Paul has opponents not only in the online threads of modern day internet forums. His opponents are present in the Corinthian Church as well. These opponents in the Corinthian Church, just like the modern day opponents, have their own interpretation of Jesus and Jesus' significance. Needless to say, their interpretation differ widely from Paul's own understanding. Because of their different understanding, it also directly impact their Christian living in the Church. Who is right? How do we know who can we trust? Unfortunately, it is not possible to return to the first century church to witness the debate for ourselves. But thankfully we still have Paul's rebuke of his opponents. If we can believe Paul's side of the story, then we can trust Paul's interpretation of Jesus. And just as how Paul defeated his opponents in the first century church, we rely on him to defeat his modern day opponents. We uphold his version of Jesus' significance against all other interpretations today. If we can trust Paul, then we have a formidable witness against doubters of the claims of Christianity.

What are some of the thoughts of some members of the Corinthian Church? They thought that by conversion to Christianity they are now on a new plane of life. They felt that they could do anything, they are like kings, they are superior to the unconverted men around them. How is this possible? This is because they believe that the kingdom of God has already come. They are victorious already. Therefore, they believe that the spiritual gifts that they have is for them to show off how special they are. Jesus is only a tool for them to attain all these special gifts and elevated status. They can claim the promises of Jesus and live like they are in heaven already. It is a form of religious self-satisfaction.

Now, it would be wrong to say that there are no truth in what these people are thinking. Certainly we all believe that conversion to Christianity means that we enter into God's eternal kingdom. Certainly it is true that we are given new life. And to live this new life, we are given the power of the Spirit. We feel liberated from the law and sin. We inherit the status of the child of God, it is an honored king-like status. On one level, it does seem like these new teachers of the Corinthian Church are right. However, they missed out one key ingredient to all these. And that is God eternal kingdom is only fully realised with Jesus' second coming. We know that Jesus is already victorious over death and evil, but for us who are waiting for the second coming, it has not yet fully arrived for us.

Today, it seems pointless to debate with these Corinthian false teachers on the point that it is not yet the end of times. After all, the church has waited for almost two thousand years. Based on hindsight, we know with almost absolute certainty that their thinking that the kingdom of heaven has fully come in their time is wrong. For if they are right, why then are we still waiting today? But it is not immediately obvious to the first century Church, some of whom believed that Jesus will come again in their lifetime, and hence they are living in heaven already. For that, in accuracy in theology, Paul has it right, even though he doesn't have the hindsight of two thousand years like us. For that, in truthfulness in the real significance of Jesus, Paul has already score one over his then opponents in Corinth.

But this is more than just a nitty-gritty detail in theology, because the proper understanding of the significance of Jesus has a direct implication on our Christian living. Because of the wrong understanding of the Corinthian Christians, they thought that they are totally free to do anything since they are already safe in heaven. In a society where knowledge is supreme, they thought that their knowledge is their salvation. And since they are the privileged ones to be saved, they get to show off their privileged status by showing off their spiritual gifts. Paul is furious about their immorality and their selfish use of their gifts. And the only way to slave the problem is to confront them with correct theology. Many of the problem will be solved in future sermons as we explore the later half of the epistle, but first Paul puts forth a strong counter argument against their false understanding of Christ. There is something missing in their understanding of Jesus, and that is the Theology of the Cross.

The Corinthians see Jesus like a tool to be used to arrive at a higher status in life. Jesus makes them powerful and free. But Jesus is more than just signs and wonders. Jesus is also about a life that is driven towards the sacrifice on the Cross. And Paul understands this. You cannot have the victory without the sacrifice. You cannot have the eternal life without the righteous living. You cannot have the power without the heart to serve. And you cannot have the knowledge without the mission to love. This is the theology of the cross. As followers of Jesus, we cannot overtake the master. We are called to love and to serve. We are called to live well and to live for a good cause. And this is what the church must continuously do until the second coming. It is only with the second coming that all is being fulfilled. Until then, we do not have the right to live as if we are already in heaven. Not yet.

So Jesus is more than just an instrument, a tool that we use to get what we want. Jesus is a life that we imitate for he reveals to us the true way as a child of God. He shows us what it means to live this life in full obedience to God, the way it should be when man have a proper relationship with God. This is why his life is a fulfillment of all that is written. His life is a fulfillment of the law and the prophets. Paul states it clearly that this is the life that Paul and Apollos live as well. And he will continue to display this life through the physical model of Timothy living among them. Timothy will remind them of the patterns of life which Paul live in Jesus Christ. This is the true understanding of the significance of Jesus Christ. He is not someone to be used for the gains of man, he is the life to be lived.

With a correct understanding of Jesus, the implication for Christian living is direct as well. If this life is one of obedience and grace, living by full dependence on God, then how can there be boasting? Paul states it clearly. Let no one be inflated against another. Can another Christian claim to be superior to another Christian? No! Are we more righteous? No! Are we more gifted? Are we more important than another member or another ministry? No! Why? Because all that we have, we received from God. Even our good works in ministry or good living or good relationships are simply by the grace of God. And if all is by grace, let us live like we are in grace and we live graciously. If all that we have we received, we cannot hoard them as if it belongs to us. We use our gifts for the welfare of the community. After all, we are all on the same lifeboat to the island of paradise.

The Corinthians thought that their gifts and their knowledge made them special. They thought that their relationship with Paul or with Apollos made them outstanding. Paul uses the example of the Apostles to show them what is “special” and “outstanding”. Needless to say he is using extreme irony to knock some senses into their pride and pompous attitude. He is not do this to shame them, but to warn them so that they do not go down the wrong path. If they only care about the benefits of Jesus, but fail to capture the true essence of living like Jesus, they are not true followers of Christ.

Paul says you are “strong, wise and honored”. But the apostles are fools, weak and disgraced. They go hungry and thirsty and poorly clothed; they are roughly treated and have no fixed place to stay. They toil until they are weary, laboring with their own hands. They are abused, persecuted and slandered. Up to this moment they have become, as it were, the world’s scum, the scrapings from everybody’s shoes. In case you have failed to catch the dramatic emphasis of Paul, think of the most disgusting thing you can imagine. The snot, the spit or the bird-shit. That's Paul. The point is plain and simple, but it is sad that throughout church history it is repeatedly forgotten when Christian lived in good times. The point is that Christianity can never be just about the success and glory. Because if that is so, then the lives of the apostles is the exact rebuttal. None of the apostles including Paul himself “come to a good end.” They were seldom rich and prosperous, whether it is financially or in healthy. Even Timothy too.

Paul's understanding of the theology of the cross is more than just a rebuttal of the Corinthian Christians. It is also a sharp rebuke of any other form of prosperity gospel or success theology. Yes, there is a divine exchange of Jesus' sacrifice for the new life that we receive. But this divine exchange only comes into complete fulfillment in Jesus' second coming. The lives of the apostles is a stark naked truth of the reality that we are not in heaven yet. Not yet. There is nothing that we can claim with absolute certainty on earth, unless it is its fulfillment in eternity. Paul is not using his life or the example of Apollos to shame these people who preach such nonsense. But it is a stern warning.

Paul's life is not only a rebuttal of such deviants of Christianity but I feel it also makes a convincing argument of his modern day opponents. The modern day skeptics that thinks that Paul is distorting the truth about Jesus. Paul's life of pain and suffering is a true testimony that he is teaching what he is teaching because he believes in it. Else, why would he give up his past status as a honored Roman Pharisaic leader. Is he a fool? Only in the eyes of the world. He is embarking on the same road of sacrifice for the sake of God's people just as Jesus has done. We know that Paul knows that truth about Jesus because he lived in the truth and preached, suffered and died for the truth. To the non-believers of Paul, I have only this to say: I believe that Paul chose to live such a life because he had seen the resurrected Christ. I think to believe otherwise would take even more faith, but I can only believe the simplest explanation. Paul's life, like the sufferings of all other apostles, is a testimony to the truth about Jesus. Such a truth is worth a life of sacrifice, a life of waiting for Jesus' second coming. Because it is displayed so clearly in their lives, so that I believe, and that kind of life I will follow as well.

By holding on to the truth and proclaiming it, Paul has become a father to all who accept the gospel coming from him. It is the father that must bite the bullet and discipline when it is time to do so. The Presbyterians do not follow the same system as the Catholic Fathers. But we can imagine our senior pastor holding on to this fatherhood through his proclamation of the truth. Just as Paul sent Timothy to the Corinthians to remind them of this life of Jesus that Paul is living, we have the same father figure to imitate this life of sacrifice and obedience to the truth. This is not just empty talk but true living. I cannot imagine our senior pastor with a big stick on his hand. That is scary. Let us hope that when he comes to see our ministries, our cell groups, our family and personal lives, he comes with love and a gentle spirit.

Mommy, Gimme a Drinka Water

2010-09-27T18:01:00.000-07:00

属灵的智慧

2010-09-26T19:50:00.000-07:00

（哥林多前书 2：6-16）
2:6 然而在完全的人中，我们也讲智慧。但不是这世上的智慧，也不是这世上有权有位将要败亡之人的智慧。 2:7 我们讲的，乃是从前所隐藏，神奥秘的智慧，就是神在万世以前预定使我们得荣耀的。 2:8 这智慧世上有权有位的人没有一个知道的。他们若知道，就不把荣耀的主钉在十字架上了。 2:9 如经上所记，神为爱他的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。 2:10 只有神借着圣灵向我们显明了。因为圣灵参透万事，就是神深奥的事也参透了。 2:11 除了在人里头的灵，谁知道人的事。像这样，除了神的灵，也没有人知道神的事。 2:12 我们所领受的，并不是世上的灵，乃是从神来的灵，叫我们能知道神开恩赐给我们的事。 2:13 并且我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语，将属灵的话，解释属灵的事。（或作将属灵的事讲与属灵的人） 2:14 然而属血气的人不领会神圣灵的事，反倒以为愚拙。并且不能知道，因为这些事惟有属灵的人才能看透。 2:15 属灵的人能看透万事，却没有一人能看透了他。 2:16 谁曾知道主的心去教导他呢？但我们是有基督的心了。

引言
因为我很喜欢读武侠小说，今天的经文立刻让我联想起《倚天屠龙记》里面的一段剧情。如果有对故事很熟悉的弟兄姐妹，请容许我一段时间描述剧情经过。女主角赵敏是一位蒙古公主。她因为要统治武林，所以带了一群高手到武当山，想要消灭武当派。掌门人张三丰被偷袭，身受重伤。其他弟子还没有回来。只好派徒孙，男主角张无忌，面对三大高手。张无忌没有学过武当武功，可是为了武当派的尊严，需要以武当派的武功退敌。还好，张三丰刚刚新创了一套武功，张三丰当场慢条斯理的演示，张无忌也就当场学。结果，张无忌就以这刚刚学的武功打败了西域少林两大高手，又以木剑打败，手持削铁如泥的倚天剑的另一位剑术好手。什么武功这么厉害？原来是张三丰新创的太极拳和太极剑。在这之前，武学是强调力量刚强，速度迅速，招式奇特，武器锋利。可是，太极武功却是以柔克刚，以静制动，无招胜有招，兵器是以己之钝，挡敌之无锋。所以，看起来虽然很慢，很柔，很松散，却打败了刚猛，迅速，精妙复杂的其他武功。太极武功从此就在武学上开辟了一个新天地。当然，这只是故事。不过，我觉得保罗在经文里面所要强调的智慧，就好比刚才的剧情一样惊天动地，简直就是匪夷所思。按照常理，打斗一定是要有力，有杀伤力的武器。想不到是那外表无力，形态颓废，从头到尾只是在画圆圈的武功胜出。同样的，罗马帝国强调军事力量，经济能力，而希腊社会注重炫耀知识，社会地位。就如现今的一般常理也是如此。没有想到，“1:27 神却拣选了世上愚拙的，叫有智慧的羞愧。又拣选了世上软弱的，叫那强壮的羞愧。”那看似愚拙的才是真正的智慧，那看似软弱的带有真正的力量。

神的智慧
弟兄姐妹，千万不要误会。保罗在这里不是说基督徒不用注重智慧，不是说我们基督徒做事情要没有精神，糊里糊涂的。不是。相反的，基督徒，特别是完全的基督徒，要更有智慧，带着真正的力量完成神的工作。不过，我们很多时候就像歌林多的信徒一样，没有真正明白什么才是神的力量，什么才是神的智慧。结果，我们只有基督教的表面，我们实质的运作方式还是以这世界的智慧。保罗告诉哥林多信徒，对于信仰成熟，在所谓完全的人中，我们也讲究智慧，不过那是神奥秘的智慧。这奥秘的智慧的内容恐怕是没有可能完全的参透。可是可以肯定的一点，神的智慧不是这世界上有权有势的智慧。因为有权有势的终究是要败亡，可是神的智慧却可以使我们得荣耀。这智慧是人眼未曾见，耳未曾闻，想也想不到的。所以，世上的人根本不明白，而当时的罗马政权，犹太教的领袖，以维持自己的利益为智慧，就钉耶稣在十字架上。我们今天要带回去一个真理，那就是有一个丰富的知识和提高生命的认知等着我们去探索。基督教并非只是一些一天两天可以明白的教条。它更生命一样多重性，充满着奥秘、美丽与力量。

圣灵的工作
如果我们人是无法靠自己知道这智慧，那怎么办？别担心。保罗告诉我们，神已经在万世以前预定我们要得着这智慧，并且已经预备好了。我们怎么知道我们能够得着这智慧呢？我们能够有充分的信心，因为神是通过圣灵向我们显明他的智慧。弟兄姐妹，可别小看圣灵的工作。保罗告诉我们，如果我们要得着神的智慧，圣灵是唯一的途径。有谁可以知道另一个人在想什么，没有可能完全知道，除了他自己本身。同样的，没有人可以真正知道神自己的心思意念，只有神自己知道自己的最深处，这也就是圣灵。当我们成为基督徒，接受耶稣的时候，我们所领受的就是圣灵。而我们借着圣灵就能知道神的心意，得着所为我们预备的智慧。
弟兄姐妹，我们要看到，我们的属灵成长是一定要借着圣灵，教会也同样一定要接着圣灵来运作。为什么呢？因为神的智慧是属灵的事。属灵的事不能凭人乖巧的话来传讲。一定要用圣灵说教导的话语。因为神的智慧是属灵的事，所以人也不能用血气的方式接受。也就是说，不可以用纯粹人的方式来领悟，不然就会显得愚拙，因为人总是自以为是，自我中心。因为神的智慧是属灵的事，我们要通过圣灵才能明白。当我们有圣灵的时候，那就是说我们有基督的心。也唯有基督能真正明白上帝的心。总而言之，我们因为有神所赐的圣灵，就能和基督一样明白上帝，得着神奥秘的智慧。

挑战权势的世界
神的智慧到底是什么？这是我们每个基督徒必须认真面对的问题。神的智慧特别是要给与那些属灵生命成熟的信徒，所谓完全的人。哥林多教会的信徒的问题是什么？他们相信福音吗？相信！他们有圣灵吗？有！可是，他们的生活，他们运用的属灵恩赐，全部还是以世界的智慧为准则。结党，炫耀能力，歧视软弱的，还有一些反次序反纪律的行为，哪一样不是为了自我利益，想要自我推销。这些都是罗马希腊社会提升自己的手段，这些都是那时候所谓的智慧。今天，我们的世界也许是提倡其他新的智慧，不过我个人观察，其实也没有什么不同。我在书局看到一本自助书叫Self -Inc。里面就是告诉你，你就是你所要推销的产品，而那本书就教你如何自我推销。既然我们现今的大环境和哥林多教会是相似的，我们更要注意保罗的警告。我们的生命是以神的智慧来活，还是以世界的智慧。这是我们每个人都要做的反省。
我们如何得到神的智慧呢？刚才已经提到，唯一的途径就是圣灵。在哥林多前书，保罗强调“2:1 弟兄们，从前我到你们那里去，并没有用高言大智对你们宣传神的奥秘。 2:2 因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并他钉十字架。”所以，耶稣钉十字架是充分表明了神的智慧。耶稣钉十字架就是神的奥秘。对于世人，十字架是羞辱，是愚昧。但我们要好好的默想其中的智慧，用它来生活。

你生命里面影响你的智慧是什么？是从神而来，还是世界？比方说你怎么衡量国家的兴衰？也许一般人会用国内生产总值(gross domestic product)来衡量。所以，我们的部长薪金也和这个挂钩。国内生产总值反映国家的贫富，这固然重要。但如果我们有神的智慧，也就是我们明白神的心意，我们会用什么来衡量？也许是社会公义，我们会考虑到贫富悬殊的问题。也许神在乎的是一个国家增加了多少个幸福的家庭。也许是减少了堕胎的人数。也许是人民变得更有关怀，更有爱心。也许是减少犯罪，纷争，生活压力，等等。家庭也是一样。什么是你处理家庭生活的智慧？你是否盲目的追求物质生活、学术成绩、名利地位？现在很流行让孩子上个中进修课程。希望孩子能够是Superkid。神是检查内心的。也许做家长的应该看重的是孩子的品格。而这是没有速成班可以解决的。只有通过家长自己不断生命改变，家里有爱的展现。这才能真正造就一个充满爱的孩子。家长怎么对待人，怎么看世界，孩子也有样学样。最后，我们来思想我们的教会。我们是要追求最大，最成功的教会？事工最多人参加？如果，我们搞活动，如营会，交游，我们注重的是活动是否够大够气派？这是教会历史里面常常看到最大的问题：教会领袖好大喜功。我们要神辉煌的荣耀。我们不要神自我牺牲的十字架。神的智慧挑战讲究权势，讲究手段的世界，这也包括教会。我们是看中人数，还是我们是在乎人的生命？

愿神让我们都能明白他的智慧。耶稣是用虚己的心，用服侍人的态度，用牺牲自己的方法，来完成他的工作。我们是否借着圣灵以这样的智慧来活？

The Being of Christian Unity

2010-09-23T01:11:00.000-07:00

Sermon on 1 Corinthians 1:1-9

Peace to you brothers, sisters and friends. Today, I will start off the series on 1st Corinthians by covering the greetings and thanksgiving from the first nine verses. However, it is an important starting step to ask what is the purpose and occasion for Paul to be writing this letter to the Corinthian Church. The answer lies in 1:10.
10 I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.

This is a letter of appeal from Paul to ask for Christian unity in the Church. It was with this purpose in mind that Paul addressed all their problems in the rest of the letter. There were problems in church conflict, moral discipline, theological issues and differences in worship practices. Therefore, my message today is to share on Paul‘s understanding of the identity of the church, and how that is important in laying a strong foundation in working towards Church unity.

However, as I was preparing for the message, and had finalized my three points from the passage, I remembered that I had already spoken about Christian unity more than two years ago. That was on a passage from John 17. Since then 2 years have passed. Has anything really changed? This is a critical moment of reflection. We can talk endlessly about the importance of unity. We can say why we need to be united, and how we can be united. But unless we truly believe in this unity and we are willing to put in genuine effort in enabling it to happen, it will just be empty words. I can give a beautiful sermon with my nicely prepared three points, but unless we are committed to making real sacrifices in time, financial resources and painful transformations in our character, this sermon and your time this Sunday will be yet another forgotten chapter in your life. Two years down the road, we will meet again and talk about the same matters with nothing really changed.

There is an interesting anecdote that I like very much: The story begins with an announcement that “our church was saddened to learn this week of the death of one of our most valued members. The name is Someone Else. (Qi Ta Ren) Someone Else's passing creates a vacancy that will be difficult to fill. Someone Else has been with us for many years and for every single one of those years, Someone Else did far more than a normal person's share of the work.
Whenever there was a job to do, a class to teach, or a meeting to attend, one name was on everyone's list, "Let Someone Else do it." Whenever leadership was mentioned, this wonderful person was looked to for inspiration as well as results; "Someone Else can work with that group."
It was common knowledge that Someone Else was among the most generous givers in our church. Whenever there was a financial need, everyone just assumed Someone Else would make up the difference. Someone Else was a wonderful person; sometimes appearing superhuman. Were the truth known, everybody expected too much of Someone Else. Now Someone Else is gone! We wonder what we are going to do.
Someone Else left a wonderful example to follow, but who is going to follow it? Who is going to do the things Someone Else did? When you are asked to help this year, remember -- we can't depend on Someone Else anymore.”

Brothers and sisters, the same goes for effort and work in Church unity. There is no Someone Else. Is church unity something that you believe in? Is it something that you truly desire? If you do then you have to play your part. It is not the job of Someone Else. Church unity is not just an ideal, it is not a dream that is to be accomplished by others. Church unity is a reality that we embrace by faith, visualize with hope and materialize in love. Unity occurs when everybody attends the same Church service regardless of the age differences. Unity occurs when everybody rejoices in the success and mourns for the troubles of a ministry, no matter how large or small its size. Unity occurs when we put aside our social status to serve one another, be it in prayer, parking, teaching, providing food or even to give a warm greeting to someone unfamiliar and sitting alone.

Hence it is important for us today to do this personal reflection even before we hear what Paul has to share today, because we need to see that Church unity is what we believe in and it is what we are willing to work towards. Let no man think today that Church unity is just a nice unattainable ideal, or is the work of Someone Else. Amen? There are two elements to Church unity that we must all understand. It is an existence of both Act and Being. The Being of Church unity describes why the Church is one. The Act of Church unity describes how the Church is one. You cannot have the Act without the Being, because there is no basis, and hence all actions will be meaningless. But you cannot have the Being without the Act, because without the Act, the Being is only true in namesake, but never manifested. Let’s take the concept of a husband for example. The Being of a husband lies in the marriage. You can do all the tasks of a husband, but all that can never make you truly the husband unless you are married to the woman. Similarly, if you are married but you never perform any Acts of the husband, the reality of the husband is never realized despite your identity is so.

The Act of Christian unity is described in detail for the rest of the 1st Corinthian epistle. Paul settles all the differences and conflicts and shows them theologically how to bring about Christian unity. But first, we have to grasp the Being of Christian unity, for it is the basis of why we can claim to have Christian unity. Paul starts the letter with the typical greetings and thanksgiving. He addresses the Church and states what he can thank God for in the Church. But carefully embedded inside, is what Paul thinks is the identity of the Church. It is the Being of Christian unity.

1st Corinthians 1:1-9
1 Paul, called to be an apostle of Christ Jesus through the will of God, and our Christian brother Sosthenes,
2 To the church of God which is in Corinth, to those who are sanctified in Christ Jesus, called to be holy people, together with all who call on the name of our Lord Jesus Christ in every place, both their Lord and ours:
3 Grace and peace to you from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you on the ground of God’s grace given to you in Christ Jesus,
5 because in every respect you were enriched in Christ, in every kind of speaking and in all kinds of knowledge--
6 as the witness to Christ was confirmed among you,
7 so that you fall short in no gift, while you wait for the public revealing of our Lord Jesus Christ.
8 He will keep you firm to the end, free of any charge, on the day of our Lord Jesus Christ.
9 Faithful is God, through whom you were called into communal participation in the sonship of Jesus Christ our Lord.

What does it mean to be a Church? What is its essence? There are many interpretations depending on your traditions and point of view. What Paul wants to highlight in his greeting and thanksgiving are three key elements of a Church that makes Christian unity an absolute necessity. These three elements form the Being of Christian unity such that our acts of Christian unity are never meaningless or in vain. These three elements are: called to Christ, enriched in Christ and waiting for Christ. Obviously, all three elements are about Christ because Christian unity rests on Christ alone. This is so fundamental to Paul that he excitedly mentions Christ nine times in the opening nine verses. It is because of Christ that we are united; it is through Christ that we are united; and it is for Christ that we are united. Christ is the origin, the sustainer and the hope of Christian unity. It is hence essential that these three elements form the Being of Christian unity. Let us study these three elements in depth.

Point 1: Called to Christ
Paul states that he is called to be an apostle of Christ Jesus. The Corinthian Christians, just like the rest of the Christians everywhere, are called to be holy people. The Christian life begins with this calling. What is calling? To be called is to have a divine vocation. To be called carries the significant implication of being set apart by God. Paul states that Christians are sanctified in Christ Jesus and called to be holy people. Both sanctification and holiness carry the same implication, which is to be set apart. Being set apart does not mean that Christians are very special or unique such that God chose them because of their qualities. You will find that Christians are often people with average qualities and even holy items, such as the Church building or even the Communion elements are not inherently more expensive or have supernatural powers. Being set apart simply means that things or people are now no longer in common use, but now in Godly use.

For example, you can set apart one specific chair at your dining table for the eldest member of the family. It doesn’t mean that the chair needs to have any special quality or for it to mean that from now on it is the best chair. The chair is only different because it is called out by you, and it is meant only for serving the eldest member of the family. Similarly, the Sabbath is set apart for the Lord, and it is different because of the Lord, not because it is intrinsically different from other days of the week. The same with your offering and any other things set apart for their divine calling. Hence, there is an important concept we must grasp about our Christian calling. Our Christian calling is received, not achieved. It is only in existence and meaningful because of Christ. This is our basic common ground, our common beginning.

Before we talk about our calling as Christians, I want to speak about Paul’s calling as an apostle. Why did Paul mention his calling as an apostle in his greeting? Is it to drum up his unique status and hence assume authority over the Corinthian Church? The Christians there have no choice but to submit to his title and his commands? No. The reason Paul states his calling as an apostle, is to point away from his own personal wishes or self-agenda in this task that he has been entrusted with. It is like a person who is assigned to be the internal auditor of a company. That person must act outside of his own interest from now on, and commit himself in undertaking the task of the role he is given. Similarly, Paul’s call to apostleship carries with it a dimension of necessity or compulsion. He has to perform his role in teaching and correcting the Corinthians for that is the will of God. Being an apostle means that he must forever be the living witness of the death and resurrection of Jesus Christ.

Paul’s reminder of his personal calling therefore has a strong impact on understanding our general calling as Christians. We are sanctified, and called to be a holy people. Because it is the call of God, we have the same level of necessity and compulsion as Paul to live up to our calling. This call to be a holy people echoes the call of Abraham and the nation of Israel. It is God once again creating salvation history. We are called to Christ. We are a holy sanctified people because of Christ. It is because of grace and peace from Christ. It is grace because Jesus was given freely to us. It is peace because Jesus has become our peace between God and us, and between Gentiles and the Jews, and between all of us who are children of God. What are we set apart for? We are called to form an assembly that will call on the name of our Lord Jesus Christ. We who belong to this group of chosen people, are all characterized by this vocation to call on the name of our Lord Jesus Christ. To call on the name of the Lord means to commit oneself in trust to the name we call, Jesus Christ. We are set apart to be fully dependent on Jesus Christ. This is our calling: that Jesus is our Lord. We must be united in this, for we all call to the same Lord. This is the first element of the Being of Christian unity: we are all called to Christ.

Point 2: Enriched in Christ
The second element of the Being of Christian unity is that we are all enriched in Christ. It is not just that we all have a common starting point. Our present daily living as a Christian community is fully dependent on Christ. Paul states that the Corinthian Church is enriched in Christ. The first thing that we must take note is that this enriching is because of God’s grace. Once again, this is a clear indication to us that it is not because of our personal attributes but solely because of God’s own will. It is because of what God wants to do, and that which must be completed through Christ in us.

The second thing is that this enrichment is manifested through every kind of speaking and all kinds of knowledge. Here, we mean both spiritual tongues and prophecy and also in teaching and preaching. The key here lies in what is being communicated during worship and in the community. This relates to their Christian experience. Paul tells them that they fall short in no gift, meaning that in every part of their Christian experience, they can feel this enrichment as it is manifested.

The third thing is that this enrichment is for the witness to Christ. Here in the thanksgiving, Paul testifies that their witness to Christ is confirmed. In what sense is it confirmed? This would mean that the gospel continues to spread within the Christian community and it continues to grow and develop. This confirmation from Paul signifies that the enriching from God has enabled them to testify in truth and with real effectiveness. Christ is the focus of witness, and God brings home the truth of their witness as their Christian experience develops in speaking and knowledge, and as their lives are changed.

So we know from the thanksgiving of Paul to God about the Corinthian Church that the Church is enriched in Christ. It is out of God’s grace. It is manifested in speaking and knowledge. It is for the witness to Christ so that the community continues to grow. But what is this enrichment? What is it to be enriched in Christ? It means to be given Christ himself. It means to be filled with Christ. It means to have as it states in verse nine “communal participation in the sonship of Jesus Christ our Lord.” The common translation in verse nine is often “fellowship with his Son Jesus Christ our Lord.” But fellowship is often wrongly construed as having a social relationship. Like Jesus and us are good buddies. It is much more than that. It is not simply or primarily the experience of being together as Christians, but the reality of being-in-Christ and of being shareholders in a sonship derived from the sonship of Christ.

A simple analogy would be that of a helium balloon. It is not the material of the balloon that causes it to rise. It is not the color, nor the shape nor any external factor. It is the helium inside. Christ in us is like the helium in the balloon that causes it to rise. He is given to enrich us purely by the grace of God. We experience him in our community through speaking and knowledge. And that is what we can witness for the community to grow. Just like the helium in a balloon, Christ in us is what gives our Christian identity our true essence. When we relate with one another in the community, it is the Christ in us that we can offer to one another. And when we see others in our community, it is Christ that we must identify.

In the classic book Life Together by Dietrich Bonhoeffer, he states it clearly, “The prisoner, the sick person, the Christian in exile sees in the companionship of a fellow Christian a physical sign of the gracious presence of the triune God. Visitor and visited in loneliness recognize in each other the Christ who is present in the body; they receive and meet each other as one meets the Lord, in reverence, humility and joy.”

In another passage, “God has willed that we should seek and find His living Word in the witness of a brother, in the mouth of man. Therefore, the Christian needs another Christian who speaks God’s Word to him. He needs him again and again when he becomes uncertain and discouraged, for by himself he cannot help himself without belying the truth. He needs his brother as a bearer and proclaimer of the divine word of salvation. He needs his brother solely because of Jesus Christ. The Christ in his own heart is weaker than the Christ in the word of his brother; his own heart is uncertain, his brother’s is sure.” So you see, the enrichment in Christ is manifested in speaking and knowledge.

What has this got to do with unity? I have heard of this statement “In Church, do not look at other people, or you will be disappointed. Only look at God.” Today I say this: if you do not look at your brothers and sisters, how would you see God? Together with Paul, I give my thanks, for he has enriched us in Christ, to experience him in our Church through one another as one. So, the first element of the Being of Christian unity is our called to Christ, the second is being enriched in Christ.

Point 3: Waiting for Christ
The third element of the Being of Christian unity is our waiting for Christ. This I think is very clear, though often forgotten. It points towards our common future. And it lies in Christ. He has risen, and he will come again. There is an analogy that I like very much, and it is the lifeboat analogy. Someone may have been saved (past) decisively from a sinking ship; but as the lifeboat brings him or her through choppy, uncomfortable seas (present), the final safe landing on the solid shore lies still ahead (future). Celebration comes then. Yes, we know that we have decisively entered into salvation when we are enriched in Christ. But this is not the whole story. We need also the realization that we are all awaiting the eventual reunion in eternity.

When Christ comes again, it is when we will forever be together. That is already sealed in eternity. That is also the time that we will all face judgement together. And both the happy reunion and the solemn judgement of our earthly actions should have a dramatic effect on how we view our living together today. For starters, we should know that there will never be such a thing as forever enemies. That will also mean that all petty differences becomes insignificant in light of God great act of forgiveness in eternity.

But the most important significance of all is that we once again realize from our calling, and our enrichment that we the people of God, the Church, were never meant to exist for its own sake. The Church and our life today is for the greater reality in eternity. We the Church exist for the heavenly kingdom in eternity. That is the final element of the Being of Christian unity. We have a common purpose to live for a common future. For that, Paul gives thanks to God, as we all must do. We are meant to be united as one, and God will keep us so till the day of our Lord Jesus Christ.

Conclusion
To conclude, let us truly understand the Being of our Christian unity. We are all called to Christ. That is our common origin, and forces us to admit that we all have Christ as our Lord. We are enriched in Christ. We are given Christ so that we depend on one another to experience Christ in our lives, and for the Church to grow. We are all waiting for Christ. That is our common future sealed in eternity. But to round up from what is reminded from the very beginning. It is one thing to know that we are meant to be united as one. But it takes more than just knowing. To believe is to work towards it and to live it. Let us take every effort in bringing about our Christian unity knowing that it had all been accomplished in Christ.

Back from HK Vacation III

2010-09-20T18:01:00.000-07:00

Fri: Determined to get a better breakfast, this time we set out for a real Char Chan Ting. We went to this place directly opposite Langham Place called Chan Kei 陈记. I ate oatmeal for the first time in many years because we didn't know that is oatmeal in Cantonese. All the rest of the stuff taste like what you can get in Singapore. Ham steak is Luncheon meat.

Then we took a cab to Ocean Park while some of the ladies went shopping in Prada outlet shops. It was a long taxi trip, plus a long cable car trip. I thought surely that we cannot get to see the dolphin show. (side note: the last time I went to see the animal show in Singapore Zoo, I was 20min early. Guess what? Only standing space available) This one, we arrived on the dot, and there is still lots of ample space. Why? Hong Kong has LOTS of room for their shows (Disney or Ocean park). Singapore has only 10% of its sitting capacity.

After the show we broke into 2 groups. I brought the oldest girl along for the more exciting rides while the rest headed for the sea world. The review from the rest was that the sea world was really good. On my side, I tried the Eagle, Mine Train, Space Wheel. The latter 2 was fun. I had to miss the Dragon because the girl is below height limit :(

We ate lunch at Bayview Restaurant. Horrible food.

We then took the train (Ocean Express) back to the more kiddy side. We went to see the Pandas. Personally I enjoyed the air-con more than anything. Good life, these creatures. We then played some lame Funfair type games before heading back to the hotel.

We left the kids with some others and went shopping at the street stalls. This is what Mongkok is mainly famous for. I bought a couple of T-shirts at Ladies Street, but we didn't shop much as the place was much too crowded. It's not a pity for me as I'm never much of a shopper anyway.

Dinner was at Yung Kee. This is one of the top restaurants in Asia, expectations were naturally high. First off, the century egg is as good as its reputation. If you eat nothing else, you must at least try this. Secondly, a very important announcement: Avoid ordering too much. I didn't do any online research before going HK, but if I had, this would be the number 1 advice from all the online reviews of this restaurant. The waiter just keep prodding us to order, when clearly the food is WAY too much. Not only that, the portions are HUGE! In this way, the place is indeed a tourist trap. But other than that, I am already prepared to pay for what is expected to be an expensive meal: S$250 per family (2 adults 2 kids).
Goose: not bad but not as good as reputation. A well done duck would be comparable.
Roast pigeon: Good. But unexpectedly large. We ordered 3 when 2 is more than enough.
Roast pig and Charsiew: Good. But they should have combined this instead of serving this in 2 big plates.
Slice fish with Choisim: Good fish. HUGE plate.
Melon soup: Good. I knew this would be expensive (served out of a melon), but the waiter pushed this on us.
Toufu: ok. But what is the deal with 20-30 pieces of BIG toufu on a HUGE plate? We had only 8 adults (and 7 small kids).

After this, we took the bus to the peak. Highly recommended over the tram. Nice view along the way. The last time I was there it was 10+ years ago. I remember the peak is quite empty, with perhaps some shops. Now there are 2 huge shopping malls. The place feels commercialized and tacky. But the worse part is that it started to rain. So we hurried back to the bus interchange. We had hoped to ride a cab back, but none would take us (something about not going from HK island to Kowloon). So we took the bus back to Admiralty and take the MTR back to the hotel.

Sat: The next morning, we tried a dim sum breakfast at Guangzhou Garden at the Langham Place mall. Recommended for good food for decent prices. I especially like the Zhar Leong. We did some shopping in the mall before going to the airport.

Overall, it was a good and fun trip. For me, the highlight is still Disneyland. Since I've seen it all, I probably wouldn't be back anytime soon.

Back from HK Vacation II

2010-09-16T21:08:00.000-07:00

Thurs: I went breakfast hunting so that wife and kids can sleep longer. I bought 2 breakfast sets from Dai Kah Lok which is basically the Chinese fast food of HK. My verdict is that the porridge is ok, the Cheong Fun horrible and the Carrot Cake very good. I later learn that you can choose to add on stuff to the set by paying only a little more.

We took the MTR to Disneyland so that we can try the Disney themed train. When we reached, the weather was HOT!!! The good thing about the heat is that the park was a lot emptier than all the scary stories I heard about overcrowding. On the other hand, the heat was truly unbearable.

Event verdicts:
1. Buzz lightyear ride - very fun
2. Car ride (Autopia) - boring
3. Raft to Tarzan place - boring
4. Winnie the Pooh - very fun and unusual
5. Small world - ok
6. Pictures with Princesses - fun for little kids
7. River boat ride - quite fun, fire was a little scary for kids
8. Lion King show - a MUST watch
9. Golden Mickey - well done mini musical
10. 4D animation - very entertaining
11. Teacups, Carousels, UFO zone and Dumbo - Quick and fun
12. Fireworks - a MUST watch, very professional
13. Giftshop - cheap and good stuff
14. Parade - entertaining
15. Lunch at Plaza Inn - Food (Dim Sum and typical Cantonese crusine) is above average. I enjoyed it. Pricing is ok imo for the place.

After Disneyland, we went to the buffet at Enchanted Garden at the Disneyland hotel for dinner and to celebrate birthday for one of the girls. The food is very good (a HUGE variety) though expected to be expensive. The main advantage of this dinner is that the Disney characters will come to each table for photograph sessions so we could skip them (and save time) when we were at Disneyland.

A VERY eventful day. Totally exhausted.

Back from HK Vacation I

2010-09-14T17:47:00.001-07:00

I went on a trip to HK with 3 other young families from my cell group last week. 8 adults and 7 children. This is the story of how I survive the trip.

Wed: We woke up at 5am because we needed to reach the airport at 6am to check-in. Flight was at 8am. We were flying Cathay this time. Taxi driver we called didn't know where Commonwealth Ave West is. We get that sometimes. Some didn't know that it is near Clementi. They think it is Commonwealth, which is about 10 min away because of all the traffic lights. In the end, we took a cab by the road. (To wife: I told you so.)

Breakfast at Burger King. Bad. Why do they have to force 2 "sausages" on us?

Brunch on the plane. In-flight entertainment. Good. I think budget airlines is just not worth the savings.

We stayed at Langham Place, Mongkok. Many people asked me if the hotel was nice. My answer is simple. At S$300+ a night, what do you think? Hotel was very classy, very good. I have only one complaint: pillow was too soft and bed too soft. I used the squarish headrest as my pillow, and I tried to sleep on my back (after getting a backache for sleeping on my side).

We ate lunch at Chee Kei at the Langham Place Shopping Mall. With hindsight, this was my main regret of the trip. I ordered their soft bones and wonton noodles. Although it was decent, it wasn't great. Also the Kee taste of the noodles is rather strong. I regret that I should have ordered their crab porridge which was their signature dish. Based on online reviews, that is the good one. Darn.

Our first draft on first day was to visit Noah's ark. But in the end we decided to increase shopping time by visiting IFC. However, there was a slight delay as rooms were not ready. The one of the kids fell asleep. In the end we decided to head straight to Habour City. This place is HUGE! In the end, we just walked around a little and sat down for a drink. The truth is that traveling with a bunch of kids (some falling asleep and some needing discipline) really wears you down. If we had planned this a little better, we should have allocated more time for this, and less time for the uneventful programs later that night.

The night program is simple: Eat dinner at a nice restaurant at New World Centre. Visit the Avenue of stars, watch the Symphony of lights. Then return to hotel to use our vouchers for a drink at the Backyard bar.

Dinner plans were spoiled when we discovered upon arrival that New World Centre is closed. (It was closed on March 31, 2010 for demolition!) We ended up eating some bland Japanese food at Sogo.

Then we went over to the Avenue of Stars where a huge crowd has gathered.
1. It was too dark to enjoy anything about "Avenue of Stars".
2. The lights show was not spectacular at all.

Becoming bored quickly, we returned to the hotel for a drink at the Backyard bar. Drinks were alright, but the nachos took really long. We found out why. Instead of a simple Nachos with cheese, they had a complicated nachos with all kind of bits on top. It was tasty, but it felt more like a "nachos pizza", than a snack.

The first day is pretty uneventful. But it's the first day after all. We have time to make things better. ;)

Song: It's my Job

2010-09-01T00:49:00.000-07:00

I happen to come across this song in my sermon research. Such a good song to describe pastoral ministry. Note especially the chorus.

Sung By: Jimmy Buffett
Lyrics By: Mac McAnally
1970
For Mac who reminds me of me seven years ago
In the middle of late last night I was sittin' on a curb
I didn't know what about, but I was feelin' quite disturbed
A street sweeper came whistlin' by, he was bouncin' every step
It seemed strange how good he felt, so I asked him while he swept

Chorus:
He said, "It's my job to be cleaning up this mess
And that's enough reason to go for me
It's my job to be better than the rest
And that makes a day for me."

I got an uncle who owns a bank, he's a self-made millionaire
He never had anyone to love, never had no one to care
He always seemed kinda sad to me and I asked him why that was
And he told me it's because in my contract there's this clause

Chorus:
That says, "It's my job to be worried half to death
And that's the thing people respect in me
It's my job but without it I'd be less
Than what I expect from me."

Now I've been lazy most all my life writin' songs and sleepin' late
And any manual labor I've done was purely by mistake
If street sweepers can smile then I've got no right to feel upset
But sometimes I still forget
'Til the lights go on and the stage is set
And the song hits home and you feel that sweat

Chorus:
It's my job to be different than the rest
And that's enough reason to go for me
It's my job to be better than the rest
And that's a rough break for me

Chorus:
It's my job to be cleaning up this mess
And that's enough reason to go for me
It's my job to be better than the rest
And that makes the day for me

FFoB 18: Christ's Ambassadors

2010-08-31T02:18:00.000-07:00

2 Corinthians 5:20 "We are therefore Christ's ambassadors, as though God were making his appeal through us."

From IVP Bible Background Commentary: An Ambassador was usually a representative of one state to another, usually applied in this period to the emperor's legates in the East. This image fits "apostles" as appointed messengers, just as Old Testament prophets has been. In the context of a plea for reconciliation, Paul as an ambassador urges the Corinthians to make peace with God the King; emperors normally took action against unrepentant client states that offended them, and no one took such warnings lightly.

Information on the modern system of diplomacy: the wikipage on Diplomatic ranks.

Egalitarianism: A practical concept for church?

2010-08-23T18:23:00.000-07:00

I think there are few who would contest that equality is important in church. It is a matter of principle personally that I treat everyone the same regardless of their background and status. I even hold to the same principle in teaching, educating youths in an adult manner. There are few things that I would say to an adult that I won't also share frankly with a youth.

Such a noble concept is tested in a recent event. One of our beloved elder has passed away, and our church is tasked with the wake and funeral services. However, we have greatly simplify our services over the years because of the large number of deaths that we, a greying congregation, have.

So, on one hand, we want to uphold the principle that all should be treated as equals. An elder's wake and funeral should be no different from that of a normal church member. Why the favoritism? We should set an example to the people that this is what church should be.

On the other hand, there are those who argue that an elder's wake and funeral should be more grand and stately, as befits the years of sacrifice and service. The church should show our appreciation and gratitude especially in times like this. Why the depersonalization?

I unfortunately stand with the latter. While I do wish to believe in true equality, the church is after all a human environment. I believe that as a human, we are bound to our emotional ties and feelings. If we appear nonchalant, it is not perceived as noble, but rather uncaring. That is the likely assumption of most. I think most will forgive us for that slight bias (to do more for an elder) in times like this. So in weighing a moral outrage on one hand, and a more understanding crowd on the other hand, it is sadly the case that we must sacrifice egalitarianism over practicality.

Thoughts?

Exegesis extrapolation or Application extrapolation?

2010-08-20T00:10:00.000-07:00

I had a difference of opinion with a colleague about preaching. He commented that a sermon application of mine is a little beyond the passage (stretched an example too far). I commented that an exegesis of his is a little beyond the passage (stretched a point too far, a point not within the passage). He commented that that's what a sermon is supposed to do. I commented that mine is what a sermon should do.

Example: 1st Corinthian 13 (a famous passage about the importance of love in the use of spiritual gifts)

Preacher A: extends this concept of love to also include Forgiveness (in application), stretching "it keeps no record of wrongs"
Preacher B: extends this concept of love to also include the love relationship between Christ and the church, stretching this passage to link with chapter 12

Who is right?

Try this in your youth camp!

2010-08-17T20:06:00.000-07:00

This is the game.

This is how it is done human-style.

New area of ministry

2010-08-10T00:32:00.000-07:00

Jubilee church has been ministering to our church members by four zones: Matthew (Central), Mark (West), Luke (North) and John (East). I have been taking care of the Mark zone for more than 5 years. In this time, I've acquainted myself with most of the members (about 100+ households) and bringing all the 6 cell groups into good health. I can't say that I've done a great job, but it is good enough for me not to feel guilty.

Starting this month, I will be taking on the Matthew zone that has been zone-pastorless since the departure of Pastor YC to missions last year. I took on this task for a few reasons:

1. While continuing with Mark zone will be a familiar ground for me, it would be unproductive for my growth. I need to know more people in church and moving on to Matthew zone will allow me to know a further 25% of the entire church in depth. In terms of exposure and ministry, it is a stretch and hence a growth.

2. My co-worker who is moving into zone ministry will be more suited for the Mark zone. It would be an easier transition for her because Mark zone is now well developed and organized after my ministry these years.

3. Meanwhile, the needs of the Matthew zone are getting serious. While it seems to be running fine for a while, the pastorless situation breeds discontent. And grievances are like bubbles in a heated pot of water. It's better to turn the heat down early before everything boils over.

Unfortunately for me, this is yet another new challenge in these few years. I am eager to continue the uphill run, but wary of a breakdown. I can feel myself getting tougher as I keep loading myself, but I can't confess the same growth psychologically. Still, I'm preparing myself as I keep tabs on my mental health. It's important that I maintain my joy of service and enthusiasm in my word. I hope this is a change for the better and it will be rewarded with blessings upon the people.

New Year Resolutions (mid-year review)

2010-08-04T00:22:00.000-07:00

It is time to review my New Year Resolutions before it is too late.

1. Guitar practice is still very bad. Blog discipline bad. I guess this is very far from "becoming a permanent discipline". Blog updating will be switched to a more realistic twice a week. And guitar, well, that will take real will power. My reading habit at home is pretty decent. I finished many graphic novels and quite a few self-help books. Kudos to myself.

2. I finished 2 books from my office. That's really lame effort. I will have to work hard on this.

3. Family Day. I remember the trips to Science Centre, Bird Park, and Discovery Centre. I remember a Toy Story movie trip. I'll count this as 50% success. I think I should work on this next and plan for the entire year.

4. Finishing the sermon one week in advance is overall a success. I count less than 5 last minute sermons. And I will be finishing the September ones early.

On the whole, it's not too bad. I should finish these resolutions pretty well by the end of the year.

Who is the Son of Man's best friend?

2010-07-28T21:43:00.000-07:00

Info about the musician: Jim Steager. He really loves dogs.