The Inklings' Cafe

My current PC

2011-09-07T16:49:00.001+08:00

Processor
Intel® Core™2 Quad Processor Q9550
(12M Cache, 2.83 GHz, 1333 MHz FSB)
http://ark.intel.com/products/33924/Intel-Core2-Quad-Processor-Q9550-(12M-Cache-2_83-GHz-1333-MHz-FSB)

Mainboard
Asus P5Q Deluxe
Chipset: Intel P45/ICH10R with Intel® Fast Memory Access(FMA) support
http://www.asus.com/Motherboards/Intel_Socket_775/P5Q_Deluxe/#overview

Graphics Card
Palit GeForce GTX 260 Sonic 216 SP 896MB
http://www.palit.biz/palit/vgapro.php?id=1175

Memory
2 x 2GB OCZ DDR2 PC2-9200 / 1150 MHz / Reaper HPC Edition / Dual Channel
http://www.ocztechnology.com/ocz-ddr2-pc2-9200-reaper-hpc-edition.html

Display
Dell G2210
http://www.dell.com/content/topics/topic.aspx/global/products/landing/en/monitor-energy?c=us&l=en&cs=04

Storage:

Internal:
Crucial 128GB SSD m4/C300 2.5-inch SATA 6GB/s (OS)
http://www.crucial.com/store/ssd.aspx

500GB Western Digital 3.5" SATA HDD Caviar Blue WD5000AAKS (DATA)
http://www.wdc.com/en/products/products.aspx?id=110

500GB Samsung 3.5" SATA HDD Spinpoint T166 HD501LJ (Photos)
http://www.samsung.com/au/consumer/pc-peripherals/hard-disk-drive/35-sata-hdd/HD501LJ/index.idx?pagetype=prd_detail

1TB Seagate 3.5" SATA 3Gb/s HDD Barracuda 7200RPM ST31000528AS (Seagate_1TB)
http://www.seagate.com/ww/v/index.jsp?vgnextoid=20b92d0ca8dce110VgnVCM100000f5ee0a0aRCRD

1TB Hitachi Deskstar 3.5" 7K1000 HDS721010KLA330 (Hitachi 1TB)
http://www.summagoods.com/product/95/hitachi_ltd_0a34193_hitachi_deskstar_7k1000_hds721010kla330_hard_drive,M66143_1.html

500 GB Western Digital Caviar Black SATA HDD WD5001AALS (WD_Black)
http://www.wdc.com/en/products/products.aspx?id=100

External:
3TB Western Digital External USB 3.0 HDD - My Book Essential http://www.wdc.com/en/products/products.aspx?id=240

2TB Buffalo Technology DriveStation HD-CXT2.0TU2 External HDD
http://buffalotech.pricegrabber.com/search_getprod.php/vcode=PGBFT/partnum=HDCXT20TU2/

NAS: 3TB Western Digital Network Storage - My Book Live
http://www.wdc.com/en/products/products.aspx?id=280

Optical Storage
LG Internal SATA 22x Super-Multi DVD Rewriter with SecurDisc GH22LS50
http://www.lgsolutions.com/products/digital-storage/optical-disc-drives/dvd-drives-internal/gh22ls50-internal-sata-22x-super-multi-with-securdisc-dvd-rewriter

Casing
Cooler Master 690
http://www.coolermaster.com/product.php?product_id=2908

PSU
Seasonic 850W X-850 (SS-850KM Active PFC F3 (fully modularized design)
http://www.seasonicusa.com/NEW_X-series_560-660-760-850.htm

Add-Ons:
Sony Internal Multi-Card Reader / Writer MRW620U1
http://www.sony.com.au/product/mrw620-u1

USB 3.0 PCI Express Card 2-Port NEC Chipset

Keyboard and Mouse
Logitech Cordless Internet Pro Desktop®
http://www.logitech.com/en-roap/keyboards/keyboard-mice-combos/devices/343

OS
Windows 7 - Professional 64-bit

Chris and Ru-Chen Wedding Photo Montage - Version 2

2011-08-07T01:26:00.000+08:00

Chris and Ru-Chen Wedding Photo Montage

2011-08-04T22:41:00.000+08:00

Jubilee Charity Shield 2011

2011-06-27T09:36:00.000+08:00

Hi-Fi

2011-04-06T11:06:00.000+08:00

Living Room
CD source: Rega Apollo
Turn-table: Thorens 165
Phono stage: NAD PP-2
Amp: Primare A10
Speakers: Mission Cyrus 781

Bed Room

CD source: Samsung DVD Player

Tuner: Denon

Amp: Cyrus One

Speakers: ALR Jordan "S" Entry

Teen's Prayer

2011-04-04T13:07:00.002+08:00

Thinking Critically - The Art of Being Right?

2011-04-04T10:35:00.000+08:00

SOMY - Thinking Critically - The Art of Being Right?

Date and Time: Sat, 2 April, 13:00 – 15:30

Venue: Trinity Methodist Church, 34 Serangoon Garden

Prepared by Wilson Tan (silverthorn11@gmail.com)

Part 1: Questions about the Bible

· Is it important to be right? What do we mean by “right”? Can you be wrong? Can you be right and the other person is right also? [Absolute Truths vs. Partial Truths]

The blind men and the elephant

A Jain (Indian religion) version of the story says that six blind men were asked to determine what an elephant looked like by feeling different parts of the elephant's body. The blind man who feels a leg says the elephant is like a pillar; the one who feels the tail says the elephant is like a rope; the one who feels the trunk says the elephant is like a tree branch; the one who feels the ear says the elephant is like a hand fan; the one who feels the belly says the elephant is like a wall; and the one who feels the tusk says the elephant is like a solid pipe.

A king explains to them:

“All of you are right. The reason every one of you is telling it differently is because each one of you touched the different part of the elephant. So, actually the elephant has all the features you mentioned.”

· Is there a right (or objective) way to understand the biblical text? There is no one absolute interpretation. There are only good or bad interpretations. Our task today is to understand what makes good interpretation. Every text requires interpretation. Every interpretation requires criticism.

· Is the Bible theologically true or factually true? Facts vs. Truths? What is the difference? “Parables are true but they are not factual.”

· Is the Bible without errors (inerrancy) or it is reliable and sufficient for us? What is the difference?

The Bible: What it is?

1 The Bible is the inspired Word of God. The Bible is true. It is God’s Word in human words. But it is not without human errors.

2 It is God’s self-revelation. We cannot know God without God first revealing Himself to us.

3 It is God-breathed. This means that it is approved and accepted by God as His way of communicating with the people.

2 Tim 3:16-17

¹⁶All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷that the man of God may be competent, equipped for every good work.

The biblical writers witnessed what God was doing in his time (event) and felt the need to record them. It arose from a very intimate relationship with God and the world (land and the people). Very often they may not be eye-witnesses to the actual event, but the stories of these important events (Exodus, etc.) and people (David, prophets, etc.) were passed down to them orally in tradition.

It does not mean that the biblical writers were “possessed by the Spirit” and wrote the Bible accordingly, aka Prophet Muhammad (founder of Islam, received revelation from angel Gabriel in cave on Mt. Hira, near Mecca, c. 610-3 BCE) or Joseph Smith Jr. (founder of Mormon, 1827-30). [pic] Joseph Smith dictating the Book of Mormon by reading reflections in a seer stone at the bottom of his hat. His wife was tasked to write down exactly what he dictated.

4 It is authoritative; it has authority over how we live our lives.

5 It is reliable. Oral tradition was an important and common way of communication and persevering history. Tradition is what God uses to pass on His Word from one generation to another.

6 It is sufficient for believing. It does not tell us everything about God but it tells us enough for us to believe in Him.

7 It is a historical document but not written as history as we understand it today. It is more important for the writers to record the events than accurately denoting the dates and the numbers. Event is important, Time and Numbers are not so important. Authorship (who wrote the books) and Dating (where were they written) are not important for us. Debates on these issues are on-going and theories on these changes every 10 years!

8 It is the story of God and the People. The Bible is God’s Story, inspired by God written in human words by Man. It is not entirely a historical book but it has parts of history in it. It is a story about how God works with various people in history. It may not be historically and factually accurate (by today’s standards) but it is historically reliable and sufficient.

9 It contains various styles (genres) of writing: History, Narratives (Stories), Poetry, Laws, Gospels, Letters, Parables, Prophecies, Wisdom Literature (wise sayings), etc. Each book may contain various genres within itself. E.g. Genesis 1-3 is a poetic parable, not a historical or scientific proof about the origin of the world. It tells us that God created the world. This is the task and purpose of the Bible. It does not tell us exactly how the world was created. This is the task of science. Gen. 1-3 is the ancient writer’s way of describing about their God they worship, of how He is different from the rest of the gods in and around their region. There are many similarities between the biblical stories and the ANE stories because they exist at the same time period and that was how stories about deities were written. It does not mean that the Bible copy from them or vice versa. E.g. the account of the Flood is found in many ANE historical records.

The Bible: What it is not?

John Goldingay: Reading the OT as the Word of God in its own Right[1]

1. It is not true that the NT lies hidden in the OT and the OT is revealed in the NT—or if it is, this is not the most helpful way into understanding this part of the Word of God. The OT is the record of how God really related to people and really spoke to them in ways that were designed for them to understand. The NT then tells us that the OT is the inspired and authoritative word of God and it therefore implies that we should take it with absolute seriousness.

2. It is not true that Jesus is all God has to say. God has lots of other things to say, and has said lots of them in the OT. If we conform the OT to what the NT says, we miss these. If we want to understand what God wants us to understand from the OT, we do best to forget about the NT because that tends to narrow down our perspective.

3. It is not true that the OT God is a God of wrath, the NT God is a God of love. In both Testaments, God is one who loves to love people, but is prepared to be tough when necessary.

4. It is not true that the OT is a religion of law, the NT a religion of grace. In both Testaments, God relates to people on the basis of grace but then expects them to live a life of obedience.

5. It is not true that the OT is a book of stories about people who are meant to be examples to us. You only have to read the stories to see that. Both Testaments are books of stories about what God did through people despite who they were, not because of who they were. If anyone is an example to us in the OT, it is God, not people such as Abraham, Moses, or David (see Lev 19:2).

6. It is not true that the OT doesn’t mean what it says. When it says God loves us, it means that. When it says God had a change of mind, it means that.

7. It is not true that the OT describes God as knowing everything. No doubt God can know everything, but God often finds things out by looking and asking.

8. It is not true that the important thing about the OT is that it prophesies Jesus. The important thing about it is that it is the record of how God spoke to the people of God and how God acted in their lives. So we can discover from it more about what God is like and what God says to us.

Why the need to think critically?

Too many believers believe without understanding their faith deeply. Too many Christians follow Christ blindly.

The decline of religion and the rise of atheism. BBC reports on 22 Mar 2011[2], that “Religion may be extinct in nine nations” according to a study.

We need a new understanding to our faith. Christianity is not a religion, but a faith belief between God and us as a community. This faith is not blind faith. We may not have all the answers, but it must be a faith that seeks understanding. Christians must always be transformed by the renewal of our mind.

Biblical Principles:

Romans 12:1-3[3]

¹ I appeal to you therefore, brothers,by the mercies of God,to present your bodiesas a living sacrifice, holy and acceptable to God, which is your spiritual worship.²Do not be conformed to this world,but be transformed bythe renewal of your mind, that by testing you maydiscern what is the will of God, what is good and acceptable and perfect.

Matt. 22:37-40

³⁷And he said to him, "You shall love the Lord your God with all your heart and with all your soul and with all your mind. ³⁸This is the great and first commandment.³⁹Anda second is like it: You shall love your neighbor as yourself. ⁴⁰On these two commandments depend all the Law and the Prophets."

Who can help us understand God’s Word? The Holy Spirit

1 Cor. 2:9-11

⁹But, as it is written,

"What no eye has seen, nor ear heard,
nor the heart of man imagined,
what God has prepared for those who love him"—

¹⁰these thingsGod has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. ¹¹For who knows a person’s thoughtsexcept the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God.

John 14:26

²⁶But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.

This does not mean that the Spirit will answer every question we have in the Bible. It teaches us what we need to learn about God so that we can live as God’s people of faith.

Question: Isn’t the Bible clear on everything? Why do we need to think critically? It’s so obvious in the Bible!

To answer or not answer a fool?

Proverbs 26:4-5 (NIV)

⁴ Do not answer a fool according to his folly,
or you yourself will be just like him.
⁵ Answer a fool according to his folly,
or he will be wise in his own eyes.

CONTEXT!

Understanding Interpretation

1. Every text needs interpretation. Every text contains a context in which it was written.

2. A text without a context is a pretext (pretense, a smokescreen)!

Pretext: Critics have accused United States President George W. Bush of using the September 11th, 2001 attacks and faulty intelligence about the existence of weapons of mass destruction as a pretext for the war in Iraq. [wiki[4]]

Other examples:

· Pastor Kong Hee, City Harvest Church [9 reason y Jesus is rich, youtube[5]]

· Counter Argument by Dr. Claude Mariottini: Was Jesus Rich or Poor?[6] (See also John Piper - Why I abominate the prosperity gospel, youtube[7])

· Comment by wheella: If Jesus was rich, why did he tell the rich man to give away his money and to follow him?

· “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” Matt 19:24 (NIV)

3. We also exist in a context when we interpret. We are always somewhere (socially, culturally, historically, linguistically) and never nowhere when we interpret. [frame of reference]

4. Contemporary Significance and Application comes at the final stage of interpretation.

Common dubious statements made by Christians…

1. God wants to bless us so that we can be a blessing to the whole world. [Prosperity Gospel]

a. Has not God already bless the world richly since the creation?

b. Does it mean that if we are poor, we cannot bless others?

c. Only the rich can give? Mother Theresa? Gandhi?

d. See 1 Tim 6:6-9

⁶Now there is great gain in godliness with contentment, ⁷for we brought nothing into the world, and we cannot take anything out of the world. ⁸Butif we have food and clothing, with these we will be content. ⁹But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction.

2. This is the Word of God. I did not say it, the Bible did. Therefore, you better believe what I said. [Claiming authority of the Bible and transferring it to the speaker.]

a. Quoting biblical passages out of context and pushing your own agenda is not only dishonest, it is unbiblical.

3. God did not answer your prayer because you were not faithful enough. [Lacking faith]

a. See Matthew 26:36, 39, 42

³⁶Then Jesus came with them to a place called Gethsemane, and said to His disciples, “Sit here while I go over there and pray.”

³⁹And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will.”

⁴²He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.”

b. Did Jesus not pray to God to remove the cup (of suffering and death)? Jesus was not spared from the cross. Does this mean he was not faithful enough?

c. We often do not complete our prayer with an important part of the Lord’s prayer, “your will be done, on earth as it is in heaven.”

4. Quotations on prayer. Compare.

a. Prayer does not change God, but it changes him who prays. (Soren Kierkegaard)

b. The whole meaning of prayer is that we may know God. (Oswald Chambers)

c. When we pray to God we must be seeking nothing - nothing. (Saint Francis of Assisi)

d. Prayer moves the hand that moves the world. (John Aikman Wallace)

Case Study: Women in Church Ministry[8]

1 Timothy 2:8-15 (NIV)

⁸ Therefore I want the men everywhere to pray, lifting up holy hands without anger or disputing. ⁹ I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, ¹⁰ but with good deeds, appropriate for women who profess to worship God.

¹¹ A woman should learn in quietness and full submission. ¹² I do not permit a woman to teach or to assume authority over a man; she must be quiet. ¹³For Adam was formed first, then Eve. ¹⁴ And Adam was not the one deceived; it was the woman who was deceived and became a sinner. ¹⁵ But women will be saved through childbearing—if they continue in faith, love and holiness with propriety.

o 1. Males should pray with their hands lifted up (2:8).

o 2. Males should pray without anger or disputing (2:8).

o 3. Women should dress modestly (2:9).

o 4. Women should not have elaborate hairstyles or wear gold or pearls or expensive clothing (2:9).

o 5. Women should have good deeds (2:10).

o 6. Women should be silent and quiet (2:11, 12).

o 7. Women should not teach or have authority (2:12).

Craig Keener: Paul silences women in regard to asking questions: “If they want to inquire about something, they should ask their own husbands [if they are married] at home; for it is disgraceful for a woman to speak [inquire about something they don’t yet understand] in the church.[9] [Don’t ask stupid questions!]

Why the restriction?

Because these women were not yet educated theologically or biblically as well as the men. [Temporary silencing]

Women today are not uneducated; in fact, some are more educated than their male-counterparts. The importance of education – of knowing the Bible and theology and having pastoral gifts and skills – and once these basics are met, anyone with gifts should be encouraged to use their gifts. There are many educated women in the Bible who teaches, preaches and prophesizes: Missionary Priscilla (Acts 18, Romans 16:34), Junia “prominent among the apostles” (Romans 16:7) and Deaconess Phoebe (Romans 16:1).[10]

Women in the past had long hair and when their hair is not tied up or covered, they look like prostitutes giving the impression that Christian gatherings were sexual in nature. This is no longer relevant in our culture today. If we demand women today to wear head dress in church, something totally contrary to culture that non-Christians are offended or turned off, may do the same damage to the gospel.[11]

The key for Paul was not to “keep the women silent” but to “teach the women.” His principle was “learning before teaching.” Men, too, need learning before teaching.

Scot McKnight: “God spoke through Moses in Moses’ ways for Moses’ days, through David in David’s ways for David’s days, through Jesus in Jesus’ ways for Jesus’ days, and through John in John’s ways for John’s days.” (The Blue Parakeet, p. 210)

Scot McKnight: “Our relationship to the Bible is actually, if we are properly engaged, a relationship with the God of the Bible.” (The Blue Parakeet, p. 211)

Part 2: How to think critically?

See-Judge-Act Method

1. See Observe the setting, the scene.

2. Judge Examine what our Lord does, decide why he acts in this way, and what he would expect of his followers.

3. Act Apply his teaching in your life

“The goal of See-Judge-Act method of biblical inquiry is transformation.”

The Methodology[12]

Each step in the See-Judge-Act approach refers to a specific movement in the study of the Word. The facilitator can provide the participants with a series of key questions to aid the group in initiating its exegetical journey.

The first step, See, refers simply to examining the text. This movement is an invitation to read it closely, to listen and observe carefully the characters in the story, and to pay attention to their historical and social context(s).

Key questions: Who are the characters in this text? What is their context? Who do the characters find themselves in their present circumstances? What concerns and/or problems appear in the story? What emotions and feelings filter through the story? What do you think the author is trying to communicate with his or her community?

The second step, Judge, refers to spiritual discernment. This movement provides opportunities for participants to discern and analyze their own circumstances in light of the biblical text. It is an invitation to evaluate the conditions of our lives.

Key questions: How does the text speak to us, to our community, today? What is the good news? What analysis of my community do I need to do in light of this Scripture? What is God’s purpose for us in light of what we have heard? Do I need to make any changes in my behavior, in my perspectives, in my way of thinking, in my praying? Do we need to reconsider corporate decisions? Are we making a difference in the life of our church, our denomination, our community, and our world? What challenges do we hear from the text and amidst our dialogue with one another?

Finally, we arrive to the last step, Act, which refers to transformation. In this third movement, some level of spiritual, political, or social change is anticipated. We move from reflection into action. In this step, the text is re-read and reformulated in order to assist us in moving from assessment into commitment.

Key questions: What steps do I/we need to take in order to be responsive to the invitation we hear in the text? Who needs to be involved? How are we going to implement changes? How will change affect our community, our church, and our denomination? How can we make the world a better place for the human race? How are we building the Reign of God in our midst?

It may be important to remind participants of a simple, two-pronged ground rule: we need both an open mind and a willing heart in order to truly listen to the Spirit’s voice in our midst. Whether the participant is a long-term church member or a newly formed church seeker, table fellowship becomes an opportunity to enter sacred ground together in a journey of faith.

Part 3: Religulous [2008][13] and Group Discussion / Presentation

1. What evidence is there for the existence of Christ (given that no one who wrote about him even met him)?

[See Luke 1:1-4, Acts 1:1-19]

2. How can we believe in a talking snake, people living to 900 yrs of age and the virgin birth? [See Gen. 3:1-7, Genesis 9:28-29, Matt 1:18-25]

3. Why did Lot offer his daughters to be raped in order to protect the angels; and he was the good guy? [Gen. 19:1-14]

4. Are miracles not just mundane coincidences? [1 Kings 17:17–24, 2 Kings 4:1-7, 2 Kings 4:18-37, Matt 17:20, Acts 4:29-31, false prophets Matthew 24:24, 2 Thes 2:9, Revelation 13:13]

5. Did Jonah really live inside a big fish for 3 days (how)? [Jonah 1:17]

6. Are the Ten Commandments really the ten most important laws? Only two of them are real laws; don’t steal and don’t kill. Why not include torture, child abuse and rape? [Exodus 20:2–17 and Deuteronomy 5:6–21]

7. Do you think that, if when you were a kid, they transposed the Bible stories with fairy tales, that you would know the difference as an adult?

8. God is super-powerful, he can do anything, why doesn’t he just obliterate the devil and therefore get rid of evil in the world? What is he waiting for?

9. Your God is jealous, that seems so un-godlike, I know people who have gotten over jealousy. (Can you justify his jealousy?) [Ex. 20:5, Deut. 5:9]

10. Does it ever bother you that the story of Jesus was floating around the Mediterranean area for at least 1000 years before him? Implied question – is the story of Jesus not just a compilation of other stories?

a. Krishna (India >1000 years BC) was a carpenter, born of a virgin and baptized in a river.

b. Mithra (Persian god ~600 BC) was born on Dec. 25, performed miracles, resurrected on the third day and was known as the: lamb, way, truth, light, savior and messiah.

c. In 1280 BC, the Egyptian Book of the Dead describes a god, Horus, who was born to a virgin, baptized in a river by Anup the baptizer, who was later beheaded. He was tempted while alone in the desert, healed the sick, the blind and walked on water, raised Asar from the dead (translates into Lazarus), had 12 disciples. He was crucified first, after 3 days, two women announced that he had been resurrected.

Group Discussion / Presentation

Concluding Remarks

- It is ok to doubt. It is important to ask questions about our faith, even how basic it may seem. “Faith seeking Understanding” NOT “Blind Faith”!

- God never asked us to defend him nor his works. “Let God be God!”

- Apologetics is to clarify and communicate the Good News to others, and it is not to be used as a defense of your faith like your life depends on it.

- It is ok for us not to have an answer for everything about the Bible. The Bible is not an Answer Book, but a “Story Book”.

- Critical Thinking (theological reflection) must be a constant process for every Christian in every generation. “Renewal of the Mind”

- Discernment comes through 1) our relationship with God/Jesus/Spirit, 2) humility before the WORD, 3) connecting with the world, and 4) self-understanding.

- It is more important to be right with God and the world then being right.

- Studying God’s Word must lead to Transformation. “A Believing and Practicing Christian” NOT “A Sunday Christian”

- Remember the Jesus’ Creed: 1) Love God, 2) Love Others.

Closing Prayer

Recommended Reading List:

1. The Blue Parakeet by Scot McKnight (Highly Recommended)

2. A Place for Truth by Dallas Willard (Highly Recommended)

3. The Reason for God by Tim Keller (Highly Recommended)

4. The Year of Living Biblically by A. J. Jacobs (Highly Recommended)

5. The Story We Find Ourselves In by Brian D. McLaren (Highly Recommended)

6. Surprised by Hope by N. T. Wright (Highly Recommended)

7. The Screwtapes Letters and Miracles by C. S. Lewis (Highly Recommended)

8. How to Read the Bible by John Goldingay (Highly Recommended)

9. The Evidence for Jesus by James D. G. Dunn (Highly Recommended)

10. Beyond the Bible by I. Howard Marshall (Highly Recommended)

11. Theological Foundations For Ministry by Ray S. Anderson, ed. (Highly Recommended)

12. The Hermeneutics of Doctrine by Anthony C. Thiselton (Highly Recommended)

13. Hermeneutics – An Introduction by Anthony C. Thiselton

14. Models for Interpretation of Scripture by John Goldingay

15. First Theology by Kevin J. Vanhoozer

16. Everyday Theology by Kevin J. Vanhoozer

17. Listening to the Spirit in the Text by Gordon D. Fee

18. Faith & Understanding by Paul Helm

19. The Problem with Evangelical Theology by Ben Witherington III

20. Atheist Delusions by David Bentley Hart

21. Introducing Theological Interpretation of the Scripture by Daniel J. Treier

22. A Basic Guide to Interpreting the Bible by Robert H. Stein

23. Loving God with our Minds – the pastor as theologian by Michael Welker & Cynthia A. Jarvis, eds.

24. Whose Community? Which Interpretation? by Merold Westphal

25. The Story of Christianity, Volume 1 & 2 by Justo Gonzalez

Web Resources:

John Goldingay http://documents.fuller.edu/sot/faculty/goldingay/cp_content/homepage/homepage.htm

NT Wright http://www.ntwrightpage.com/

Oswald Chambers http://utmost.org/ (devotional)

Further Readings:

Methodist’s perspective on “Why does The United Methodist Church ordain women?”

http://www.umc.org/site/apps/nlnet/content3.aspx?c=lwL4KnN1LtH&b=4746355&ct=3169209

Methodism

History

Methodism did not arise as a result of doctrinal dispute, but out of an emphasis on practical Christianity. "The underlying energy of the Wesleyan theological heritage stems from an emphasis upon practical divinity, the implementation of genuine Christianity in the lives of believers." 1

The founder of the Methodist movement is John Wesley. Wesley was a minister of the Church of England who struggled with his own faith until having an evangelical experience of conversion at Aldersgate. John Wesley himself described the general perception of the newly-formed Methodist group:

The one charge then advanced against them was, that they were "righteous overmuch;" that they were abundantly too scrupulous, and too strict, carrying things to great extremes: In particular, that they laid too much stress upon the Rubrics and Canons of the Church; that they insisted too much on observing the Statutes of the University; and that they took the Scriptures in too strict and literal a sense; so that if they were right, few indeed would be saved. 2

Distinctive Beliefs

Wesleyan Emphases - prevenient grace, justifying grace, sanctifying grace

"Sanctifying grace draws us toward the gift of Christian perfection, which Wesley described as a heart 'habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked.'"

For more info on United Methodist Beliefs and Doctrines:

http://archives.umc.org/interior.asp?mid=519

Methodist Church in Singapore:

http://www.methodist.org.sg/index.php?option=com_content&task=view&id=165&Itemid=225

Presbyterianism

Presbyterian beliefs are rooted in the thought of the French reformer John Calvin. In addition to the common Reformation themes of justification by faith, the priesthood of all believers, and the importance of the Bible, Presbyterianism also reflects Calvin's distinctive emphasis on the sovereignty of God and a representational form of church government.

The PC(USA) summarizes Presbyterian beliefs this way:

God is the supreme authority throughout the universe. Our knowledge of God and God's purpose for humanity comes from the Bible, particularly what is revealed in the New Testament through the life of Jesus Christ. Our salvation (justification) through Jesus is God's generous gift to us and not the result of our own accomplishments. It is everyone's job - ministers and lay people alike - to share this Good News with the whole world. That is also why the Presbyterian Church is governed at all levels by a combination of clergy and laity, men and women alike.

[1] http://documents.fuller.edu/sot/faculty/goldingay/cp_content/homepage/homepage.htm Articles: Dr. John's Guide to OT Study

[2] http://www.bbc.co.uk/news/science-environment-12811197

[3] All passages are quoted from the ESV translation of the Bible.

[4] http://en.wikipedia.org/wiki/Pretext

[5] http://www.youtube.com/watch?v=JxTIl8yOkpI

[6] http://doctor.claudemariottini.com/2006/10/was-jesus-rich-or-poor.html

[7] http://www.youtube.com/watch?v=jLRue4nwJaA

[8] Scott McKnight, The Blue Parakeet, pp. 186-188.

[9] Scott McKnight, The Blue Parakeet, pp. 193-194.

[10] Scott McKnight, The Blue Parakeet, pp. 193-194.

[11] Scott McKnight, The Blue Parakeet, pp. 198.

[12] Aida Irizzary-Fernández “A Communal Reading” in Hee An Choi and Katheryn Pfisterer Darr (eds), Engaging the Bible: critical readings from contemporary women, p. 50-51.

[13] Summary of questions compiled by Horizon College and Seminary at http://horizoncs.blogspot.com/2009/02/top-10-religulous-questions.html

Some aids for the older bibliobloggers amongst us

2011-03-31T12:27:00.000+08:00

Super hilarious! For those bloggers above 60 years old...

ATD – At the Doctor’s
BFF - Best Friends Funeral
BTW – Bring the Wheelchair
BYOT – Bring Your Own Teeth
CBM – Covered by Medicare
CUATSC – See You at the Senior Center
DWI – Driving While Incontinent
FWBB – Friend with Beta Blockers
FWIW - Forgot Where I Was
FYI – Found Your Insulin
GGPBL – Gotta Go, Pacemaker Battery Low
GHA – Got Heartburn Again
HGBM – Had Good Bowel Movement
IMHO – Is My Hearing-Aid On?
LMDO – Laughing My Dentures Out
LOL – Living on Lipitor
LWO – Lawrence Welk’s On
OMMR – On My Massage Recliner
OMSG – Oh My! Sorry, Gas
ROFL…CGU – Rolling on the Floor Laughing…Can’t get Up!
TTYL – Talk to You Louder
WAITT – Who Am I Talking To?
WTFA – Wet the Furniture Again
WTP – Where’s the Prunes
WWNO – Walker Wheels Need Oil
GGLKI – Gotta Go, Laxative Kicking in!

20110327 Matt 26:31-35, 69-75 Peter’s Denial

2011-03-30T10:35:00.001+08:00

^{Matt 26:31-35, 69-75}

³¹ Then Jesus said to them, “You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered.’ ³² But after I am raised up, I will go before you to Galilee.” ³³ Peter answered him, “Though they all fall away because of you, I will never fall away.” ³⁴ Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.” ³⁵ Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

⁶⁹ Now Peter was sitting outside in the courtyard. And a servant girl came up to him and said, “You also were with Jesus the Galilean.” ⁷⁰ But he denied it before them all, saying, “I do not know what you mean.” ⁷¹ And when he went out to the entrance, another servant girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” ⁷² And again he denied it with an oath: “I do not know the man.” ⁷³ After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.” ⁷⁴ Then he began to invoke a curse on himself and to swear, “I do not know the man.” And immediately the rooster crowed. ⁷⁵ And Peter remembered the saying of Jesus, “Before the rooster crows, you will deny me three times.” And he went out and wept bitterly.

Introduction

Our passage today is a continuation of the event that took place during the Last Supper. After identifying Judas as the one who would betray him, Jesus went on to institute the breaking of bread and drinking of wine as the new sacrament which symbolizes the New Passover for Christians. Today, we continue to practice this sacrament, commonly known as Holy Communion. Following which, Jesus predicted also that Peter would deny and disown him three times before the rooster crows (“before the roaster crows twice" in Mark's account). This prediction has been recorded in all four canonical gospels (Matt 26:33-35, Mark 14:29-31, Luke 22:33-34 and John 13:36-38). Besides predicting about Judas’ betrayal and Peter’s denial, Jesus also predicted that all of his twelve disciples “will fall away because of [Jesus] this night.” What does “falling away” mean?

“You will all fall away because of me this night” (v. 31a)

To “fall away” is to lack the courage to acknowledge Jesus in times of persecution. Jesus predicted that all his disciples will “fall away” when they are questioned about their relationship with him. Their loyalty to the Master will be put to great test. All of them will fail this test of courage and loyalty. However, this does not mean that they will cease to be Jesus’ disciples even after they have failed the test of courage. To “fall away” is not the same as “giving up your faith” or “disbelieving in Jesus”. It is simply the lack of courage to stand firm in their belief about who Jesus is during times of persecution. Their failure was also prophesized by Zechariah (Zech. 12:10; cf. Matt 24:30 and Zech. 11) which we will discuss next.

‘I will strike the shepherd, and the sheep of the flock will be scattered.’ (v. 31b)

Here, “for it is written” refers to a quotation from Zech. 13:7b,

Zech. 13:7 - The Shepherd Struck

⁷"Awake, O sword, against my shepherd,
against the man who stands next to me,"
declares the LORD of hosts.

"Strike the shepherd, and the sheep will be scattered;
I will turn my hand against the little ones.

Note that it is the LORD of hosts who gives the command to strike the shepherd. Prophet Zechariah wrote the book after the Fall of Jerusalem in 586/7 BCE. During this period, the Jews were in Exile and many were taken to Babylon where the prophets have instructed them to build their homes, suggesting that their return will not be soon. The book of Zechariah is not a historical book but rather a theological and a pastoral one. It was written to give hope for the Jews in Exile to remind them that God is at work even though their present circumstance seems to be in dire straits. If there is something the Jews believe strongly in is their belief that nothing happens without Yahweh’s approval and control.

The shepherd is identified as Yahweh’s companion, who is side by side with him as his equal. The scattering of the sheep in Zechariah’s context speaks of the dispersion of Jews. In our passage today, it refers to the scattering of Jesus’ disciples. Here, Jesus identifies himself as “the shepherd” in Zech. 13:7. He is the shepherd that will be struck by Yahweh. In the present context, “to be struck” refers to Jesus’ death on the cross. His sheep, his disciples, will be scattered because of Jesus’ crucifixion. This verse actually conveys an important theological truth. This quotation demonstrates that even when God’s actions are carried out by others (“O sword”), they are a result of his sovereign activity. Simply put, God is in control, despite of all the terrible things that are now happening. Satan has no absolute power over us, over the affairs of this world, over Jesus and his falling disciples, if God did not allow it.

From the surface, it seems as if Jesus’ ministry is taking a turn for the worst. The leader will soon be put to death on the cross. One of his disciples will soon betray him for thirty pieces of silver (Matt 26:24, cf. Zech 11:12). Another will soon deny him three times before the rooster crows. All his followers will soon be scattered. From the outside, Jesus was a failure. His ministry was a failure. All three years seem like a waste of time. It seems like the dark side has won. From the surface interpretation of the verse in Zechariah, it seems odd for Yahweh to strike his very own shepherd, not to mention that God will turn his hand against the little ones. I hear someone shouting, “child abuse”, “animal cruelty”, “violation of the shepherd’s act”!

I would like to encourage you to think deeper and to challenge our theological process. Even though, historically, Jesus was betrayed by Judas Iscariot, and Jesus was crucified by Pontius Pilate, theologically speaking, God is ultimately responsible for the death of Jesus. “[God] gave His one and only Son…” [pause] But Jesus is not a puppet of God; he also willingly allows himself to be crucified on the cross for our sake. One commentator puts it rather succinctly, “To say that God strikes the shepherd is to affirm that the death of Jesus is paradoxically the divine will.”^{^[1]} It is God’s will for Jesus to die for our sins. That is His salvation plan for the world. God is in charge. If the story had end here, it would seem like God is a cruel and heartless God. But there is part two to God’s salvation plan. After Judas’ betrayal, after Peter’s denial, after Jesus’ death on the cross, there is resurrection[2]. There will be victory over death. Death is not the end, but only the beginning.

“But after I am raised up, I will go before you to Galilee.” (v. 32)

Here Jesus reveals to his disciples that their scattering and falling away will not be their epilogue. There is much more to come. Jesus encourages them that even though his death is imminent, it will only be temporary. Jesus will be raised up by God, given a new life, in a new and glorious resurrected body. The shepherd will be raised up by the same God who had struck him down. Like a shepherd before his sheep, Jesus will lead his followers to Galilee. Galilee is the place where the Great Commission was given to the remaining eleven disciples (Matt. 28:16-20, cf. Matt. 28:7[3])

Matt. 28:16–20

¹⁶ Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. ¹⁷ And when they saw him they worshiped him, but some doubted. ¹⁸ And Jesus came and said to them, “All authority in heaven and on earth has been given to me. ¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰ teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” ^{^[4]}

Just as the shepherd is restored, Jesus gives the promise to the other disciples that they will also be restored in fellowship with him. They will soon become the courageous foundation of the church, for their strengthening comes through failure. There will be a revival and re-building of Jesus’ ministry through the church. Peter, together with the other disciples, will be the leader entrusted by Jesus to build the new body of Christ on earth - the church.

Prediction about Peter’s denial (vv. 33-35)

Peter has been described as the most “human” of all the biblical characters. It is precisely his humanness which helps us identify most closely with him. Here, he was portrayed as the bravest and the proudest of Jesus’ disciples. ³³ Peter answered him, “Though they all fall away because of you, I will never fall away.” I will never fall away. Are these words of confidence or pure ignorance? We could imagine Jesus saying to Peter, “Dude, you have no idea what you are talking about; you are going to deny me three times before the day breaks!” The crow of the rooster signifies the arrival of the new day. Even that is not enough to set Peter-the-brave aback. With greater confidence, or the lack of it, he proudly proclaim, “Even if I must die with you, I will not deny you!” And all the disciples said the same (v. 35). Such an awesome display of loyalty! Imagine the group dynamics! What could go wrong?

Peter has frequently been singled out as the “fall guy” but the rest of the disciples were equally guilty of making such big claims. Peter was merely speaking out loud what the rest was thinking silently in their minds. Maybe it was peer pressure. Maybe they could not really comprehend what they are coming up against. Even though all the disciples made the same remarks, only Peter’s failure was highlighted at the end of this chapter. [pause] Are we not the same? So very often, we hear Christians around the world proclaiming that “Jesus is our Lord”, but yet, deny him in our lifestyle. By the same lips we sing praises to God, we also use them to gossip and say hateful things about each other. It’s so easy to say we love Jesus, but find it difficult to love the person next to us. Would you not have made the same claims as Peter and the rest? [pause] “Even if I must die with you, I will not deny you!”

Peter’s denial (vv. 65-79)

We now jump to vv. 65-79, where details of Peter’s denial were described at length by Matthew. This event took place after Jesus’ arrest and trial before Caiaphas and the Council. Peter was sitting outside the courtyard, probably still trying to understand what has just happened with Jesus. All within a day, the band of brothers were scattered, everyone was afraid. They feared for their own lives. If Jesus, their teacher, performer of miracles, savior of the world, could not save himself from his arrest, what is going to happen to his followers? Nothing makes sense.

There is only fear and confusion among the disciples. Then suddenly, a servant girl came and said that Peter was in the same gang with Jesus the Galilean. After Peter denied it once, and while he was trying to escape from the entrance, another servant girl came and said the same about Peter, this time identifying Jesus as the man of Nazareth. Again, Peter denied his relationship with the Master. This second time came with an oath! The third time, a group of bystanders accused him again and this time, Peter invoked a curse on himself, and swore, “I do not know this man!” Like a dramatic climax in a movie, the scene cuts to total silence and immediately, the rooster crows. All of a sudden, flashback scenes of the earlier conversations Peter had with Jesus, describing to an uncanny detail of what had just happened. Peter denied Jesus three times before the rooster crows. Exactly what Jesus had predicted earlier.

Can you feel the pain which Peter is experiencing at this very moment? The regret… the guilt…and, the shame. Matthew only tells us that “he went out and wept bitterly.” But that is more than enough for us to picture what might be going on in Peter’s mind. Jesus is who He says He is. He is the Messiah. He is the Chosen One. He is the Prophet of All Ages. He is the High Priest. He is the Prince of Peace. He is the Servant-King. He came to save the world, not through power and might, but by humility and death on the cross. “Peter, Peter, who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” (Matt 16:15) It all makes sense now.

There are only two ways to go from here. Judas chose suicide. Matt. 27: 5 tells us, “And throwing down the pieces of silver into the temple, [Judas Iscariot] departed, and he went and hanged himself.” Peter chose life, a renewed life in Christ. It is not hard for us to imagine that in his bitter cry that day, he would have prayed, “Jesus, my Lord, please forgive me.” Never in the rest of the Bible was Peter’s denial ever mentioned again. Peter was an extremely important figure within the early church community. The book of Acts tells us that Peter gave an open-air sermon during the Pentecost (Acts 2:14-40).

Acts 2:14, 22-24

¹⁴But Peter, standing with the eleven, lifted up his voice and addressed them: "Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words…

²²"Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— ²³this Jesus, delivered up according to the definite plan andforeknowledge of God, you crucified and killed by the hands of lawless men. ²⁴ God raised him up, loosing the pangs of death, because it was not possible for him to be held by it….”

The post-denial Peter became a man of courage. Peter was transformed from his failure. Peter’s denial has often been linked to Peter’s three proclamation of love in John 21:15-19. Peter was regarded by the Roman Catholic Church to be its first Pope, the rock by which Jesus builds his church on (Matt 16:18). The second part of Peter’s life was a total transformation. A far cry from the Peter we see in our passage today. This is precisely what makes Peter the most “human” of all biblical characters. He makes the most blaring and embarrassing, self-contradicting proclamations, but in the face of reality and truth, he becomes a changed man. Let’s turn the microscope back on ourselves.

Contemporary Significance and Conclusion

Have we also denied Christ in our lives? Do we “fall away” like the disciples in the past? Maybe if I use another term, it might be easier for us to understand. I think an appropriate modern term we can use to describe “falling away” could be “back-sliding”. In the biblical context, when the disciples fall away, they failed in their courage to stand up for who they are as Christ’s disciples. They failed to acknowledge Christ as Master.

In our modern context, when we “back-slide” in our faith, we are like the disciples who “fell away”. Maybe, we no longer comes to church for whatever reason. Even though, we may have been actively serving in church during our younger days; leading worship, playing an instrument in the worship team, going on mission trips, leading cell groups, attending prayer meetings, etc., yet, now, we feel uncomfortable when friends ask us if we are Christians. Sometimes, we say we are, sometimes, we say we are not. We also deny Christ, like Peter, only in a different way.

I hope that we can be encouraged by Peter’s denial and reformation today. The choice is yours. You could take the road that leads to self-destruction, like Judas, or take the other road to true transformation. Make that choice today.

Let us pray.

^{^[1]} Hagner, D. A. (2002). Vol. 33B: Word Biblical Commentary : Matthew 14-28. Word Biblical Commentary (777). Dallas: Word, Incorporated.

[2] Four times Jesus predicted his arrest and crucifixion (Matt 16:21; 17:22-23; 20:17-19; 26:2). In the first three he also predicted his resurrection, while in the fourth, resurrection is only mentioned much later in v. 32.

[3] Matt 28:7 “Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. See, I have told you.”^{^[3]}

^{^[4]} The Holy Bible : English standard version. 2001 (Mt 28:16–20). Wheaton: Standard Bible Society.

Home — 2011 (Extended MV)

2011-02-23T10:52:00.000+08:00

12 - Speaking Unto Nations (Beethoven Symphony no 7 - II ) - The King's ...

2011-02-22T09:10:00.001+08:00

Most of you who knows me, know that I am a super plebeian when it comes to Classical Music. Well, I think there is hope. While driving to pick Huei up from work yesterday, I was listening to Symphony 92.4FM, and I heard a tune which I like and was surprised that it sounded familiar to me. So, I quickly took out my Blackberry and recorded it so that I could find out it's name later. The radio DJ said that it was Beethoven's Symphony No. 7, Allegrotto, conducted by Jacques Loussier. It was a nice variation because it has some jazz elements in it which I absolutely loved. So, after fetching Huei, we head for home immediately. I remembered that I had recently purchased a collection of Beethoven's 9 Symphonies, conducted by Karajan, so I popped in CD 4 which included the exact Symphony No. 7. It was different from the one I heard on the radio but it was still good. Classically good. Even though I think I prefer the Loussier jazzier version. Good. Now, that I actually like one classical song which I had discovered on my own. Quite an accomplishment. And then as I was in the office the next morning. I still could not understand why that tune sounded familiar to me. And then, SUDDENLY, it hit me. That music was from the OST of The King's Speech, which we had just watched over two days ago with Wilfred, Kim and Huei! Goodness, gracious, me! I actually remembered the tune and recognized it from the radio and the link just came to me in an instance. My moment of Eureka! I was pretty pleased with myself. Actually, I wasn't exactly sure if what I had thought was true so I turned to Google. And, voila! My intuition was absolutely correct. Please enjoy the youtube clip until they remove it.

BTW, the movie is fantastic! A must-watch! Please do not watch the trailer before watching the movie. Trust me. It is better.

Panorama - Port Dickson

2011-01-03T22:29:00.001+08:00

Port Dickson, 28-30 Dec 2010

2011-01-03T22:03:00.000+08:00

Sermon: 20101024_2Cor 10.1-18 Paul Defends His Ministry

2010-10-25T14:36:00.001+08:00

2 Corinthians 10:1-18 ESV

10 I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— ² I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. ³ For though we walk in the flesh, we are not waging war according to the flesh. ⁴ For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. ⁵ We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, ⁶ being ready to punish every disobedience, when your obedience is complete.

⁷ Look at what is before your eyes. If anyone is confident that he is Christ’s, let him remind himself that just as he is Christ’s, so also are we. ⁸ For even if I boast a little too much of our authority, which the Lord gave for building you up and not for destroying you, I will not be ashamed. ⁹ I do not want to appear to be frightening you with my letters. ¹⁰ For they say, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.” ¹¹ Let such a person understand that what we say by letter when absent, we do when present. ¹² Not that we dare to classify or compare ourselves with some of those who are commending themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.

¹³ But we will not boast beyond limits, but will boast only with regard to the area of influence God assigned to us, to reach even to you. ¹⁴ For we are not overextending ourselves, as though we did not reach you. For we were the first to come all the way to you with the gospel of Christ. ¹⁵ We do not boast beyond limit in the labors of others. But our hope is that as your faith increases, our area of influence among you may be greatly enlarged, ¹⁶ so that we may preach the gospel in lands beyond you, without boasting of work already done in another’s area of influence. ¹⁷ “Let the one who boasts, boast in the Lord.” ¹⁸ For it is not the one who commends himself who is approved, but the one whom the Lord commends.

Outline:

Introduction

Paul condemns self-praise

Manifestation of self-praise today

Understanding divine commendation and Paul’s apostolic authority

Why Paul needs to defend his ministry?

Conclusion: To boast in the Lord is to recognize what God has accomplished in our lives / ministry

Introduction

There is a famous Chinese saying: When Mr Wong sells his melons老王卖瓜, he boasts about them proudly自卖自夸. Of course, I am neither talking about Rev. Wong Siow Hwee …nor his melons. I am speaking about the issue of self-commendation or self-praise. A popular saying in Singapore: “self-praise, is no praise”, is actually a variation from an early 19^th century proverb (self-praise is no recommendation). Even the Bible discourages it, “Let another praise you, and not your own mouth; a stranger, and not your own lips (Prov. 27:2 ESV).

It was fairly common for someone influential to write a letter of recommendation for someone who is making their way into society. It’s like how we ask for reference from your old boss when you are looking for a new job. Again, Paul tells us in 2 Cor. 3 that we do not need such letters of recommendation in ministry, because the people whom we minster to are our letters of recommendation, “written on ourhearts, to be known and read by all (2 Cor. 3:2).” Their transformed lives speak volumes about us more than any words could bring.

Paul condemns self-praise

Self-praise was an issue which Paul was dealing with when he wrote 2 Cor. 10. Many of Paul’s opponents were fond of blowing their own trumpets. In the past, many would travel long distances to be students of famous philosophers. Some teachers of rhetoric and philosophers in the cities throughout Mediterranean competed for students and their fees. To attract more students, they would often shamelessly praise their own school of philosophy and criticized severely their competitors’. When William Shakespeare said, “There is not one wise man in twenty that will praise himself,” clearly he has not met those Greek philosophers in Paul’s time.

Paul does not engage his followers like the philosophers of his day. Note in v. 12, “¹² Not that we dare to classify or compare ourselves with some of those who are commending themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding.”

Even though the wisdom of this world frowns upon self-praise, the society in which we live in seems to accept it, and even, celebrate it to a certain extent. Since the birth of the Renaissance, the status of Man has been placed on a pedestal. Mankind became the center of the Universe. Before this, most European art were religious in nature and Jesus Christ is often portrayed at the center of a painting as the focus, the other possible focus could be Mary, mother of God. But during the Renaissance, Man takes centre-stage. Artist Botticelli‘s “Birth of Venus” (1485) is a classic example illustrating this change. Slowly the art scene changes and would celebrate humanness over the divine. More and more contemporary art celebrates the human self. It is a form of self-praise. But what about the 21^st century?

Manifestation of self-praise today

Man and woman remains in the lime-light. Social media perpetuates this centrality to greater heights. It gets even better with technology. We don’t even have to boast ourselves; technology can do that on our behalf. The numbers on our facebook, blog, twitter, etc., does the talking on our behalf. Statistics speaks louder than words. This is why Steve Job’s Mac World presentations are always so entertaining. Yes, we have sold x number of ipads in just 30 days! That’s one month! Please do not think that I am anti-technological progress. I am not. In fact, I love my tech-toys. Facebook is the next best thing since sliced bread (said in jest)!

I remember when I first started my facebook account. I was obsessed in finding my friends, sometimes, my friend’s friends I also add. There was an unhealthy sense of pride seeing the number of friends growing more each day. I was happy and proud when these friends reciprocated my request for “friendship” and added me as a friend too. I always knew I was a friendly guy, but I did not expect that I was “that friendly”! These were MY friends! I am Mr. Popular. Another example of self-praise at work here.

I have been blogging for a few years now and I can understand the attraction in broadcasting yourself to the world. I have something worth saying and I want the world to hear it. And so, I blog. Again, I get really excited when I see the number of visitors increasing on my blog. I am finally making an impression in the world. I am a proud blogger. I am important. Self-praise, yet again.

Recently, I have finally, in the words of fellow netizen, “succumbed to twitter”. If you do not know the word “netizen”, you are indeed, blessed. You do not live in the clouds and you meet your real friends face to face. Yes, I have jumped on the bandwagon of the “little birdie”. It took me a long time but I have. Again, I see the temptation to have lots of followers. It makes me feel important. Reality check. Latest report by a Toronto-based social media analytics company Sysomos[1], reports that 71% of all tweets are ignored. That is, 7 out of 10 tweets are just not worth caring about. No one cares!

Actually, my pride bubble had already been burst long before when someone told me that those who cannot write (a book), blog. Those who cannot blog, tweets. That’s another reality check for me. Like Paul who was humbled when he came face to face with the church in Corinth, I was also humbled. The difference being Paul’s humility, meekness and gentleness, is of Christ (v. 1). For me, pride was just coming before a fall.

A Japanese proverb says, “Every potter praises his own pot.” Some of us boast of our kids, who could speak at 9 months or could walk at 10 months? I was awfully proud when Ezra first called “Papa” before “Mummy”! We become proud parents when our children score 9 A’s in the ‘O’ levels. We can be proud of our job, our house, our new car! There are many things we can be proud of. Self-praise. No one likes it, but everyone seems to be doing it.

Understanding divine commendation and Paul’s apostolic authority

What is the relevance of today’s passage for us? Self-praise continues to be an issue for us today as much as it was an issue in Paul’s time. Paul is not saying that we cannot boast. In fact, Paul assumes that every one of us boasts in something. We boast because we are proud of what we have accomplished in life. But is this good enough a reason for us to boast? Is there a limit to what we can boast about in life? Paul tells us in v. 13, that we are “not to boast beyond limits” What does this mean? What is the limit? Boasting is ok, just not in yourself and not too much. Is that it? The key to understand this limit is from the second part of the same verse. We “will boast only with regard to the area of influence God assigned to us.” Each of us is given an area of influence by God. In this area of influence, we are called to serve the people within it with the humility of Christ. For Paul, his area of influence was to the Gentiles. That is a pretty big group of people. This area of influence can be understood as his apostolic authority.

Big theological words: apostolic authority. What does it mean? Think of apostolic authority as “special pastoral jurisdiction”. Paul was given an apostolic authority over the many churches in the Roman Empire and in Asia Minor. Some of which were founded by him, and some were not. Paul referred to himself as an apostle to the Gentiles (Romans 11:13). Some have called him an apostle of weakness[2] (David Alan Black, 1984). What makes someone an apostle? Someone who is directly called and appointed by God/Christ (Gal. 1:1), given authority by God to be “sent out” for a very specific missional work (i.e. to the Gentiles, Rom. 1:5; Gal. 1:16; 2:8). Besides missional work, an apostle would be engaged in teaching and encouraging fellow Christians. Thirteen letters in the NT have been attributed to Paul. Paul was an apostle with apostolic authority.

It was precisely this apostolic authority which had come into question by Paul’s opponents. Not only was his authority questioned, his appointment as apostle was also debated. How can someone like Paul be an apostle? He was not even part of the original Twelve Apostles appointed by Jesus. Paul was accused by his opponents of being two-faced. In his letters, he appears to be bold and fierce; but in person, he was meek and gentle, like Christ. The bold Paul is so unChrist-like. The timid Paul is too weak! Many were critical of his seemingly contrasting behavior. How could an apostle of Christ be two-faced in his letters and in person, and constantly changing his travel plans to visit them; and at times, seemingly flip-flopping his ideas?

True. On the surface, he was guilty of all these charges. His character, integrity and sincerity were attacked. “¹⁰ For they say, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account”” (v. 10). To his opponents, Paul replied, “¹¹ Let such a person understand that what we say by letter when absent, we do when present” (v. 11). He is in fact saying, “See for yourself, if these accusations are true? I appear before you in person, judge me for who I am, and not what others say about me.” There was a real and urgent need for Paul to defend himself against his opponents[3]. For the integrity of the gospel, the truth of his message, the sincerity of his character, were at stake. These attacks had undermined his apostolic authority. In fact, some would go as far as to say that the entire letter of 2^nd Corinthians was a defense of his apostolic authority.

Why Paul needs to defend his ministry?

Would his defense be considered a form of self-praise? Why was it important for Paul to defend himself? There is more at stake here than his pride. Paul defends his apostolic authority, not for his own sake, but for the sake of the gospel. If his opponents were right in their accusations, it would mean that all of what God has done in his life would be gone to waste. Paul tells us in vv. 1-5, that the battle is not intellectual, but spiritual, and the power of the Spirit is seen in transformed lives of God’s people. The weapons of Paul’s attack are not of the flesh but power from above. It is through prayer and through the Holy Spirit which would deliver Paul from his accusers (See Philippians 1:19).

In previous sermons, we have already explored several reasonable reasons for his seemingly wish-washy behavior. But his heart had always been for the love of his fellow brother and sister in Christ. He changed his travel plans for their sake, as they were not ready for his return visit after his tearful letter. He was bold in his letter because he wants them to hear the truth, and be transformed by the gospel. He changed his pastoral message to cater to different groups of people in need. “To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some” (1 Cor. 9:22).

Even in his defense, he remains true to his calling as an apostle[4]. He, unlike the philosophers of his day, refrains from self-commendation. Instead, he says, ¹⁷ “Let the one who boasts, boast in the Lord” (v. 17). The real debate is not one of style but of substance. What are we boasting about? As a faithful servant of God, there is much which Paul can boast of. But the content of his boast is never in his own works, never of his own strength and accomplishment. He only boasts in the Lord. What does this mean? “To boast in the Lord is to exalt in what the grace of God has accomplished in one’s life.” We boast from a heart of thanksgiving, because we recognize the grace which God has so abundantly bestow upon us each day. We boast not in our ego or our works, but in what the Lord has done in our lives. God is the object of our pride. We are free to take pride in what the Lord has done.

In 1 Cor. 9:1-2, Paul asked rhetorically, “¹Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? ²If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord” (1 Cor. 9:1-2). They, the people whom Paul was ministering to, were the seal of Paul’s apostleship in the Lord. They were Paul’s letters of recommendation!

Conclusion: To boast in the Lord is to recognize what God has accomplished in our lives / ministry

Who are our letters of recommendation? Do we have God’s “stamp of approval”? What are we boasting about today? Things or people? The only thing worth boasting about are often, not things. Can we learn to boast in what God has accomplished in our lives? There is much to learn from Paul’s humility in responding to his opponents. He does not follow in their ways of self-commendation. He does not need any letters of recommendation!

As I was reflecting on this passage on a personal level, it makes me look deeper and harder into pastoral ministry. Some ministries bring about more “letters of recommendation” than others, but it does not make those ministries any less important. If all we are looking for when serving in ministry are letters of recommendation, pride sets in, and our motives would be wrong. People can unknowingly become our objects of pride. Remember that the ministry we serve in is God’s ministry, not ours. We are partners, not owners. We need to recognize God’s accomplishments in our lives and ministry. It is not about what we can do for our Lord, but what God can do in our lives to fulfill his purpose. His mission. His ministry.

I hope that today’s sermon can help us re-orient our mission in ministry. Consider what we are currently doing. Every now and then, it is important to return to our roots for ministry. We serve because we are called by God to partner him in service, not because your pastor called you to serve in this or that ministry. Each of our area of influence is different. Do not compare which brings about more recognition. Every service is important. In Jubilee Church, everyone must serve, in small ways or others.

I really hope that our church can truly be a blessing to others and everyone is actively serving one another.

Let us pray.

[1] http://www.wired.com/epicenter/2010/10/its-not-just-you-71-percent-of-tweets-are-ignored/

[2] The theme of boasting appears again in other chapters. Later in 2 Cor. 11:30, Paul said, “If I must boast, I will boast of the things that show my weakness.” I will leave it for Pastor Daniel to explain that verse.

[3] Indeed, Paul had many opponents, during his days and also in our modern times. His contemporary opponents questioned his apostleship and his apostolic authority. Modern critics called him a Gnostic (Elaine Pagels), “a violent opposition to the original 12 Apostles” (F. C. Baur), “a member of the family of Herod the Great” (Robert Eisenman) and the “first corrupter of the doctrines of Jesus” (Thomas Jefferson). Some have even suggested that he is the founder of Christianity (Marvin Meyer, Gerd Lüdemann, and various others), implying that his teachings were different from Jesus’ teachings (untrue!^{^[3]}). Being Paul is tough. Even when he has been dead for almost 2000 years, people are still criticizing him.

[4] Ernest Best, a NT theologian, had asked, “When Paul exercises authority does he do so as apostle, teacher, prophet, pastor, or missionary founder? (Essays on Ephesians, p. 25)” I believe, first and foremost, the source of his authority comes from God. But inherently, each of these roles bears its own sense of authority.

Retrolicious concert @ Fort Canning Park, Singapore (photos)

2010-10-10T03:02:00.001+08:00

Important Christian writers and books of our generation (Comments/reviews are mainly from Amazon)

2010-09-18T15:52:00.002+08:00

1. The Cost of Discipleship by Dietrich Bonhoeffer

"When Christ calls a man, he bids him come and die." With these words, in The Cost of Discipleship, Dietrich Bonhoeffer gave powerful voice to the millions of Christians who believe personal sacrifice is an essential component of faith. Bonhoeffer, a German Lutheran pastor and theologian, was an exemplar of sacrificial faith: he opposed the Nazis from the first and was eventually imprisoned in Buchenwald and hung by the Gestapo in 1945. The Cost of Discipleship, first published in German in 1937, was Bonhoeffer's answer to the questions, "What did Jesus mean to say to us? What is his will for us to-day?" Bonhoeffer's answers are rooted in Lutheran grace and derived from Christian scripture (almost a third of the book consists of an extended meditation on the Sermon on the Mount). The book builds to a stunning conclusion: its closing chapter, "The Image of Christ," describes the believer's spiritual life as participation in Christ's incarnation, with a rare and epigrammatic confidence: "Through fellowship and communion with the incarnate Lord," Bonhoeffer writes, "we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race." --Michael Joseph Gross

2. The Imitation of Christ by à Kempis Thomas

This classic, second only to the Bible for religious instruction and inspiration, has brought understanding and comfort to millions for centuries. Written in a candid and conversational style, the topics include liberation from worldly inclinations, preparation and consolations of prayer, and the place of eucharistic communion in a devout life.

3. The Epistle to the Romans by Karl Barth

This volume provides a much-needed English translation of the sixth edition of what is considered the fundamental text for fully understanding Barthianism. Barth--who remains a powerful influence on European and American theology--argues that the modern Christian preacher and theologian face the same basic problems that confronted Paul. Assessing the whole Protestant argument in relation to modern attitudes and problems, he focuses on topics such as Biblical exegesis; the interrelationship between theology, the Church, and religious experience; the relevance of the truth of the Bible to culture; and what preachers should preach.

4. The Complete C.S. Lewis Signature Classics

For the first time ever, the essential volumes by one of the most celebrated literary figures of our time are available in one deluxe gift edition. The Complete C. S. Lewis Signature Classics includes: Mere Christianity, The Screwtape Letters, The Great Divorce, The Problem of Pain, Miracles, A Grief Observed, plus The Abolition of Man. The collection features a detailed index covering all 7 works, as well as an elegant ribbon marker and beautiful line art in-text and between each volume.

5. Simply Christian by N. T. Wright

Why do we expect justice? Why do we crave spirituality? Why are we attracted to beauty? Why are relationships often so painful? And how will the world be made right? These are not simply perennial questions all generations must struggle with, but, according to N. T. Wright, are the very echoes of a voice we dimly perceive but deeply long to hear. In fact, these questions take us to the heart of who God is and what He wants from us.

For two thousand years, Christianity has claimed to solve these mysteries, and this renowned biblical scholar and Anglican bishop shows that it still can today. Not since C. S. Lewis's classic summary of the faith, Mere Christianity, has such a wise and thorough scholar taken the time to explain to anyone who wants to know what Christianity really is and how it is practiced. Wright makes the case for Christian faith from the ground up, assuming that the reader has no knowledge of (and perhaps even some aversion to) religion in general and Christianity in particular.

Simply Christian walks the reader through the Christian faith step by step and question by question. With simple yet exciting and accessible prose, Wright challenges skeptics by offering explanations for even the toughest doubt-filled dilemmas, leaving believers with a reason for renewed faith. For anyone who wants to travel beyond the controversies that can obscure what the Christian faith really stands for, this simple book is the perfect vehicle for that journey.

6. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church by N. T. Wright

Wright, one of the greatest, and certainly most prolific, Bible scholars in the world, will touch a nerve with this book. What happens when we die? How should we think about heaven, hell, purgatory and eternal life? Wright critiques the views of heaven that have become regnant in Western culture, especially the assumption of the continuance of the soul after death in a sort of blissful non-bodily existence. This is simply not Christian teaching, Wright insists. The New Testament's clear witness is to the resurrection of the body, not the migration of the soul. And not right away, but only when Jesus returns in judgment and glory. The "paradise," the experience of being "with Christ" spoken of occasionally in the scriptures, is a period of waiting for this return. But Christian teaching of life after death should really be an emphasis on "life after life after death"-the resurrection of the body, which is also the ground for all faithful political action, as the last part of this book argues. Wright's prose is as accessible as it is learned-an increasingly rare combination. No one can doubt his erudition or the greatness of the churchmanship of the Anglican Bishop of Durham. One wonders, however, at the regular citation of his own previous work. And no other scholar can get away so cleanly with continuing to propagate the "hellenization thesis," by which the early church is eventually polluted by contaminating Greek philosophical influence.

7. After You Believe: Why Christian Character Matters

How do you develop a character suited for God's Kingdom? Practice, practice, practice. That, in a nutshell, is the message of this volume on building Christian character by Wright, a prodigiously prolific Bible scholar and Anglican bishop of Durham, England. In arguing for this new vision of virtue, which is a vision of Jesus Christ himself, Wright carefully explores such classical exponents of character as Aristotle. He also acknowledges the existence of other notions of encouraging behavior-based rules, duty, or being true to oneself. Drawing on scriptures from Genesis to Revelation, Wright asserts that true transformation comes through the work of the Holy Spirit and through worship, mission, and following Jesus. As the habits of virtue grow, the church community will become the royal priesthood it is meant to be, anticipating (one of the author's favorite words) God's coming new world. A follow-up to Wright's Simply Christian andSurprised by Hope, this solid volume will appeal to Christians who appreciate biblical interpretation that hews to tradition but incorporates an emphasis on contemporary social justice as an element of Christian virtue.

8. Dictionary for Theological Interpretation of the Bible by Kevin J. Vanhoozer

For the pastor or serious layperson, the realm of biblical interpretation can be a confusing maze of personalities, communities, methods, and theories. This maze can often result in obscuring the main goal of interpreting Scripture: hearing and knowing God better. The Dictionary for Theological Interpretation of the Bible is a groundbreaking reference tool that introduces readers to key names, theories, and concepts in the field of biblical interpretation. It discusses these approaches and evaluates their helpfulness in enabling Christians to hear what God is saying to the church through Scripture. The contributors come from a variety of backgrounds, and the dictionary covers a broad range of topics with both clarity and depth.

9. The Blue Parakeet: Rethinking How You Read the Bible by Scot McKnight

Infused with common sense and seasoned with candor, the latest work from McKnight (The Jesus Creed), religious studies professor at North Park College, takes a stand in controversial territory by bravely asking the question: how is it that even Christians who claim to be led by an authoritative Bible read it so differently? In response, the author asserts that believers need to take a fresh look at how they adopt and adapt Scripture before they can read the Bible in a way that renews a living relationship with the God behind the sacred text. Using the analogy of a water slide, McKnight argues that the Gospel is the slide, the Bible and church tradition the walls that both protect and liberate the believer as he or she discerns how to apply Scripture as a living document. In the last section, McKnight tackles the controversial issue of women's role in church ministry in a way that is both scholarly and confessional, documenting his own journey alongside that of the apostle Paul and other biblical characters. Enriched by folksy anecdotes, this volume could be very useful for evangelical readers and any others wanting a safe place to ask the same bold questions.

10. The Jesus Creed: Loving God, Loving Others by Scot McKnight

Amid a sea of books on Christian spiritual formation, McKnight, professor of religious studies at North Park University in Chicago, brings us a simple, highly readable one focused on the weightiest teaching of Jesus: love God and love others as yourself. The "Jesus Creed" of the title is a trimmed down version of the Shema of Judaism (Deut. 6:4–9), which declares we are to love God with all our being, amended to include caring for one's neighbor as oneself (Lev. 19:18). Packed with vivid and touching stories—from the Bible, history and the author's life—this book covers important aspects of what it means to love God and others. McKnight shows great respect for the Jewish heritage of Jesus and offers readers scholarly, yet highly accessible, illustrations of the sociocultural landscape of first-century Palestine. The book is slim on doctrine, making no comment on the thorny theological squabbles that divide many Christians. That's refreshing for the reader tired of the squabbling, but may leave others wondering what love does require in certain difficult situations. Still, this book is an excellent introduction to Christian spirituality. Its pages glow with compassion, generosity and the invitation to understand what was important to Jesus and what is crucial for Christianity.

11. The Prodigal God: Recovering the Heart of the Christian Faith by Timothy Keller

Newsweek called renowned minister Timothy Keller “a C. S. Lewis for the twenty-first century” in a feature on his first book, The Reason for God. In that book, he offered a rational explanation of why we should believe in God. Now, in The Prodigal God, he uses one of the best-known Christian parables to reveal an unexpected message of hope and salvation. Taking his trademark intellectual approach to understanding Christianity, Keller uncovers the essential message of Jesus, locked inside his most familiar parable. Within that parable Jesus reveals God's prodigal grace toward both the irreligious and the moralistic. This book will challenge both the devout and skeptics to see Christianity in a whole new way.

12. The Reason for God: Belief in an Age of Skepticism by Timothy Keller

In this apologia for Christian faith, Keller mines material from literary classics, philosophy, anthropology and a multitude of other disciplines to make an intellectually compelling case for God. Written for skeptics and the believers who love them, the book draws on the author's encounters as founding pastor of New York's booming Redeemer Presbyterian Church. One of Keller's most provocative arguments is that all doubts, however skeptical and cynical they may seem, are really a set of alternate beliefs. Drawing on sources as diverse as 19th-century author Robert Louis Stevenson and contemporary New Testament theologian N.T. Wright, Keller attempts to deconstruct everyone he finds in his way, from the evolutionary psychologist Richard Dawkins to popular author Dan Brown. The first, shorter part of the book looks at popular arguments against God's existence, while the second builds on general arguments for God to culminate in a sharp focus on the redemptive work of God in Christ. Keller's condensed summaries of arguments for and against theism make the scope of the book overwhelming at times. Nonetheless, it should serve both as testimony to the author's encyclopedic learning and as a compelling overview of the current debate on faith for those who doubt and for those who want to re-evaluate what they believe, and why.

13. The Story We Find Ourselves In: Further Adventures of a New Kind of Christian by Brian D. McLaren

McLaren's A New Kind of Christian set the evangelical community abuzz in 2001 by exploring weighty ideas about faith through the vehicle of fiction. In his gentler follow-up, which intentionally reads more like an extended conversation than a gripping novel, McLaren brings back as protagonists pastor Dan Poole and spiritual guru (and now certified naturalist and tour guide) "Neo" (Neil Oliver). "Sometimes, I think the Bible is more of a question book than answer book; it raises questions that bring people together for conversation about life's most important issues," muses Neo. Using the device of Neo conversing with spiritual seekers, including an Australian woman who is battling cancer, McLaren tackles age-old questions about Christianity, including, "Before the beginning, what was God doing?" The conversations discuss the relevance of other religions, the authenticity of miracles and the work of Christ on the cross. The backdrop of the Gal pagos Islands provides Neo the opportunity to discourse on creation, evolution and a Christian's responsibility to care for the planet. McLaren's characters' awe of Neo can be wearing at times, as when Dan reflects, "What Neo explained next was so fascinating that I could hardly sit still." McLaren tends to overuse parentheses-there are seven sets on a single page-and some portions of text feel inserted, rather than well-integrated. However, like the first volume, this book offers an excellent opportunity for Christians to rethink why they believe what they believe.

14. My Utmost for His Highest by Oswald Chambers

Oswald Chambers, a Scotsman who converted to Christianity in his teens under the ministry of Charles Spurgeon, has been affecting Christians with his devotional words since My Utmost for His Highest was first published in 1935. This acknowledged classic contains 365 daily readings that take heady doctrine and make it practical, realistic, and intensely personal. With humor and humility, Chambers speaks plainly to the common man struggling with devotion to Christ in daily living. Worldly cares and self-serving desires begin to lose their appeal as Chambers aides the reader in transforming his mind by viewing life through the instruction of God's Word. Richard Halverson, former chaplain of the United States Senate, attests to this: "no book except the Bible has influenced my walk with Christ at such deep maturing levels." This is Chambers's chief desire, directing the reader to "shut out every other consideration and keep yourself before God for this one thing only--My Utmost for His Highest... determined to be absolutely and entirely for Him and for Him alone."

15. Spiritual Direction: Wisdom for the Long Walk of Faith by Henri J. M. Nouwen

It's a little jarring to see a new book from an author who's been dead for 10 years. Yet these clearly are the words and teachings of Nouwen, prepared by two people close to him when he was alive (Rebecca Laird and Michael Christensen). Much like Nouwen's Making All Things New, this is by a spiritual master for everyday people longing to be closer to God. It is not about how to become a spiritual friend, mentor or director, but focuses on ways individuals can find their spiritual direction in the broadest possible sense. Although there is an essay on what a spiritual director does, there is much more about how to pray, practice solitude and overcome the fears that keep us from knowing ourselves as God's beloved. Many Christians who struggle with the image of a punishing God will appreciate the section on becoming attentive to and working with our image of God. Following each chapter there is a recommended spiritual practice and questions to ponder. This is a brilliant addition to Nouwen's canon of work as a writer and will enrich both longtime Nouwen fans and newcomers to his wisdom.

Henri J.M. Nouwen is one of the most popular spiritual writers of our time. He wrote more than forty books, among them the best-selling Can You Drink the Cup and With Open Hands. He taught at the University of Notre Dame, as well as Yale and Harvard Universities. From 1986 until his death in 1996, he was part of the L`Arche Daybreak community in Toronto where he shared his life with people with developmental disabilities.

16. The Return of the Prodigal Son: A Story of Homecoming by Henri J. M. Nouwen

The Return of the Prodigal Son: A Story of Homecoming is a spiritual adventure story. A chance encounter with a poster depicting a detail of Rembrandt's The Return of the Prodigal Son set in motion a chain of events that enabled Nouwen to redefine and claim his vocation late in his life. In this book, which interweaves elements of art history, memoir, Midrash, and self-help, Nouwen brings the parable to life with empathic analyses of each character. Nouwen's absorption in the story (and the painting) is so complete that the father's challenge to love the son, and the son's challenge to receive that love, become Nouwen's own. And Nouwen's writing is so clear and his tone is so appealingly frank and humble that readers--no matter how far from home--will find hope for themselves in the prodigal peace Nouwen ultimately achieves.

17. In the Name of Jesus: Reflections on Christian Leadership by Henri J. M. Nouwen

Henri Nouwen undertakes to talk about Christian leadership and provides a profile in stark contrast to worldly values. His ideal leader is a praying leader, a vulnerable leader, a trusting leader, one who voluntarily chooses a life of downward mobility.

18. The Wounded Healer: Ministry in Contemporary Society by Henri J. M. Nouwen

The Wounded Healer is a hope-filled and profoundly simple book that speaks directly to those men and women who want to be of service in their church or community, but have found the traditional ways often threatening and ineffective. In this book, Henri Nouwen combines creative case studies of ministry with stories from diverse cultures and religious traditions in preparing a new model for ministry. Weaving keen cultural analysis with his psychological and religious insights, Nouwen has come up with a balanced and creative theology of service that begins with the realization of fundamental woundedness in human nature. Emphasizing that which is in humanity common to both minister and believer, this woundedness can serve as a source of strength and healing when counseling others. Nouwen proceeds to develop his approach to ministry with an analysis of sufferings -- a suffering world, a suffering generation, a suffering person, and a suffering minister. It is his contention that ministers are called to recognize the sufferings of their time in their own hearts and make that recognition the starting point of their service. For Nouwen, ministers must be willing to go beyond their professional role and leave themselves open as fellow human beings with the same wounds and suffering -- in the image of Christ. In other words, we heal from our own wounds. Filled with examples from everyday experience, The Wounded Healer is a thoughtful and insightful guide that will be welcomed by anyone engaged in the service of others.

19. The Seven Storey Mountain by Thomas Merton

In 1941, a brilliant, good-looking young man decided to give up a promising literary career in New York to enter a monastery in Kentucky, from where he proceeded to become one of the most influential writers of this century. Talk about losing your life in order to find it. Thomas Merton's first book, The Seven Storey Mountain, describes his early doubts, his conversion to a Catholic faith of extreme certainty, and his decision to take life vows as a Trappist. Although his conversionary piety sometimes falls into sticky-sweet abstractions, Merton's autobiographical reflections are mostly wise, humble, and concrete. The best reason to read The Seven Storey Mountain, however, may be the one Merton provided in his introduction to its Japanese translation: "I seek to speak to you, in some way, as your own self. Who can tell what this may mean? I myself do not know, but if you listen, things will be said that are perhaps not written in this book. And this will be due not to me but to the One who lives and speaks in both."

20. The Contemplative Pastor: Returning to the Art of Spiritual Direction by Eugene H. Peterson

Pastor-teacher Eugene Peterson has written a book of wisdom and refreshment for busy pastors illustrated with engaging personal anecdotes and including poetic reflections on the Beatitudes and discussions of such themes as curing souls, the language of prayer, the ministry of small talk, and sabbatical.

21. A Long Obedience in the Same Direction: Discipleship in an Instant Society by Eugene H. Peterson

As a society, we are no less obsessed with the immediate than when Eugene Peterson first wrote this Christian classic. If anything, email and the Internet may have intensified our quest for the quick fix. But Peterson's time-tested prescription for discipleship remains the same--a long obedience in the same direction. Tucked away in the Hebrew Psalter, Peterson discovered "an old dog-eared songbook," the Songs of Ascents that were sung by pilgrims on their way up to worship in Jerusalem. In these songs (Psalms 120-134) Peterson finds encouragement for modern pilgrims as we learn to grow in worship, service, joy, work, happiness, humility, community and blessing. This 20th anniversary edition of A Long Obedience in the Same Direction features these Psalms in Peterson's widely acclaimed paraphrase, The Message. He also includes an epilogue in which he reflects on the themes of this book and his ministry during the twenty years since its original publication.

22. A Royal "Waste" of Time: The Splendor of Worshiping God and Being Church for the World by Marva J. Dawn

This book is very helpful in understanding and interpreting our postmodern culture as it impacts worship. The author describes God as our "Infinite Center", and worship as "immersed participation in all the fullness of God's splendor." She emphasizes the need to "be Church" to our culture. The author also deals candidly with many of the music issues affecting worship today, especially the "traditional" versus "contemporary" struggles, and worship and evangelism issues. While many authors offer practical suggestions for "what works," she gets to deeper levels, reminding us that worship is not a matter of taste, that evangelism itself should not "drive" what happens in worship, that we cannot sacrifice substance for style. Throughout the book, she reminds the reader that she is not seeking to provide answers for "being church" in our culture, but she invites us to ask better questions about the meaning and purposes of worship in postmodern times, and how our worship practices form us to be God's people. Reading this book is definitely not a waste of time!

23. Knowing God by J. I. Packer

A lifelong pursuit of knowing God should embody the Christian's existence. According to eminent theologian J.I. Packer, however, Christians have become enchanted by modern skepticism and have joined the "gigantic conspiracy of misdirection" by failing to put first things first. Knowing God aims to redirect our attention to the simple, deep truth that to know God is to love His Word. What began as a number of consecutive articles angled for "honest, no-nonsense readers who were fed up with facile Christian verbiage" in 1973, Knowing God has become a contemporary classic by creating "small studies out of great subjects." Each chapter is so specific in focus (covering topics such as the trinity, election, God's wrath, and God's sovereignty), that each succeeding chapter's theology seems to rival the next, until one's mind is so expanded that one's entire view of God has changed. Author Elizabeth Eliot wrote that amid the lofty content Packer "puts the hay where the sheep can reach it--plainly shows us ordinary folks what it means to know God." Having rescued us from the individual hunches of our ultra-tolerant theological age, Packer points the reader to the true character of God with his theological competence and compassionate heart. The lazy and faint-hearted should be warned about this timeless work--God is magnified, the sinner is humbled, and the saint encouraged.

24. The Gospel in a Pluralist Society by Lesslie Newbigin

How does the gospel relate to a pluralist society? What is the Christian message in a society marked by religious pluralism, ethnic diversity, and cultural relativism? Should Christians encountering today's pluralist society concentrate on evangelism or on dialogue? How does the prevailing climate of opinion affect, perhaps infect, Christians' faith? These kinds of questions are addressed in this book by Lesslie Newbigin. A highly respected Christian leader and ecumenical figure, Newbigin provides a brilliant analysis of contemporary (secular, humanist, pluralist) culture and suggests how Christians can more confidently affirm their faith in such a context.

25. The Divine Conspiracy: Rediscovering Our Hidden Life In God by Dallas Willard

Dallas Willard, an acclaimed theologian and professor of philosophy at the University of Southern California, fulfills the longing of many Christians who want to live as true disciples of Christ rather than distant dabblers. Likewise, he scoffs at consumer Christians who are simply banking on admittance to heaven as their payoff for attending church. Or worse still, those who use Christianity to advance their political agendas rather than their spiritual ones. But this is not a scolding book. Rather, Willard devotes his efforts to discussing specific and inspiring ways to develop a discipleship to Jesus--not as an act of sacrifice or even one of spiritual luxury--instead, as everyday people committed to the teachings of Christ. "The really good news for Christians is that Jesus is now taking students in the master class of life," writes Willard. "So the message of and about him is specifically a gospel for our life now, not just for dying. It is about living now as his apprentices in kingdom living, not just as consumers of his merits."

26. A Place for Truth: Leading Thinkers Explore Life's Hardest Questions by Dallas Willard

Many today pursue knowledge and even wisdom. But what about truth? In an age that disputes whether truth can be universalized beyond one's own personal experience, it seems quaint to speak of finding truth. But whether in the ivory towers of the academy or in the midst of our everyday lives, we continue to seek after the true, the beautiful and the good. Since its founding at Harvard in 1992, The Veritas Forum has provided a place for the university world to explore the deepest questions of truth and life. What does it mean to be human? Does history have a purpose? Is life meaningful? Can rational people believe in God? Now gathered in one volume are some of The Veritas Forum's most notable presentations, with contributions from Francis Collins, Tim Keller, N. T. Wright, Mary Poplin and more. Volume editor Dallas Willard introduces each presentation, highlighting its significance and putting it in context for us today. Also included are selected question and answer sessions with the speakers from the original forum experiences.
Come eavesdrop on some of today's leading Christian thinkers and their dialogue partners. And consider how truth might find a place in your own life.

27. Basic Christianity by John Stott

Who is Jesus? "If Jesus was not God in human flesh, Christianity is exploded," writes John Stott. "We are left with just another religion with some beautiful ideas and noble ethics; its unique distinction has gone." If Jesus is not who he said he was, and if he did not do what he said he had come to do, the whole superstructure of Christianity crumbles in ruins to the ground. Is it plausible that Jesus was truly divine? And what might this mean for us? John Stott's clear, classic statement examines the historical facts on which Christianity stands. Here is a sound, sensible guide for all who seek an intellectually satisfying explanation of the Christian faith.

28. Exegetical Fallacies by D. A. Carson

D. A. Carson is research professor at Trinity Evangelical Divinity School. This book began as a series of lectures sponsored by Western Conservative Baptist Seminary in Portland, OR. Carson also explains that much of what went into the lectures, and so now the book, began as part of his notes given in various classes over the years. This is the second edition of the book, which finds it slightly revised and expanded from the previous edition. Carson divides his book into four chapters that deal with various kinds of fallacies and a fifth chapter that offers some concluding thoughts.

Overall, I found Carson's book to be an excellent read. Granted this is not light reading that one would want to take on vacation with him or her, it is a book that repays serious study and contemplation. On a personal note, I was fortunate enough to meet Carson once. When I did, I told him how much this book sacred me when I read it. He made the comment that he supposed the book was not all that "edifying." After reflecting on the short conversation, I think he was wrong. In fact, the book is very edifying because it teaches the reader that he or she is not interpreting just another book, he is handling the Word of God and great care must be taken. The book is edifying in that it reinforces the value of God's Word.

29. New Testament History by F. F. Bruce

This book recounts the Roman and Jewish context of New Testament times...the lives of John and Jesus, and the history of the first two generations of the Church.

30. The New Testament Documents: Are they Reliable? by F. F. Bruce

Does it matter whether the New Testament documents are reliable or not? Is it so very important that we should be able to accept them as truly historical records? Some people will very confidently return a negative answer to both these questions. The Christian might answer that the historicity of the New Testament and the truth of Christianity do not become less vitally important for mankind by being ignored or denied.

31. How to Read the Bible for All Its Worth by Gordon D. Fee

our Guide to Understanding the Bible. Understanding the Bible isn’t for the few, the gifted, the scholarly. The Bible is accessible. It’s meant to be read and comprehended by everyone from armchair readers to seminary students. A few essential insights into the Bible can clear up a lot of misconceptions and help you grasp the meaning of Scripture and its application to your 21st-century life. More than half a million people have turned to How to Read the Bible for All Its Worth to inform their reading of the Bible. This third edition features substantial revisions that keep pace with current scholarship, resources, and culture. Changes include: • Updated language • A new authors’ preface • Several chapters rewritten for better readability • Updated list of recommended commentaries and resources. Covering everything from translational concerns to different genres of biblical writing, How to Read the Bible for All Its Worth is used all around the world. In clear, simple language, it helps you accurately understand the different parts of the Bible—their meaning for ancient audiences and their implications for you today—so you can uncover the inexhaustible worth that is in God’s Word.

32. Old Testament Theology: Israel's Gospel (Vol. 1) by John Goldingay

The first volume focuses on "Israel's Gospel". It examines the OT narratives from creation to the first coming of Christ. The second volume deals with "Israel's Faith". This concentrates on the Prophets, the Wisdom writings, and the Psalms. Volume three centres on "Israel's Life". It examines the ethical, spiritual and worshipping life of Israel. Goldingay is of course a Christian but he argues that we must consider the OT on its own terms. He rightly notes that "the Old Testament's insights must be seen in light of those of the New, but only as long as we immediately add that it is just as essential to see the New Testament's insights in light of those of the Old." Or as he says further on, "It is inappropriate to describe the New Testament as the `authoritative interpretation' of the Old without adding that the Old Testament is the authoritative interpretation of the New." Indeed, he reminds us of the vital importance of the OT: "only when people have learned to take the Old Testament really seriously can they be entrusted with the story of Jesus." We fail to properly understand the NT gospel unless we have a firm grasp of the OT.

33. Old Testament Theology: Israel's Faith (Vol. 2) by John Goldingay

34. Old Testament Theology: Israel's Life (Vol. 3) by John Goldingay

35. Hermeneutics of Doctrine by Anthony C. Thiselton

Thiselton's book fills the gap between exegesis (getting the meaning out the the text) and doctrine by discussing what are the hermeneutical principles that have been applied to move from meaning to more systematic theology. I recommend highly this seminal work which makes us think more clearly about how doctrine has developed and what are the interpretive processes involved. One example is what Thiselton does in dealing with the doctrine of atonement which has occupied center stage recently. He explains how Anselm's influence is more hermeneutically sound than others have thought who put Gustave Aulen's view into the forefront of atonement theology. This tome should be useful to develop a more hermeneutically sound methodology in moving from text to doctrine.

Stand By Me | Playing For Change | Song Around the World

2010-08-12T18:07:00.000+08:00

YA Retreat 2010

2010-08-12T10:20:00.001+08:00

Ezra and Eden Collage

2010-07-22T19:28:00.000+08:00

Torres sends a clear message about his future

2010-07-12T22:14:00.000+08:00

Puts a smile on my face...Torres for Liverpool forever!

Jubilee Church New Website Address

2010-07-08T16:02:00.001+08:00

We are in the process of updating our church website, but the location has now been changed to a local server in Singapore, and the new URL is http://www.jubilee.org.sg. Do update accordingly.

Thanks.

20100613 Malachi 2:17-3:5 - Question 4: Where is the God of justice?

2010-06-15T09:32:00.001+08:00

The Day of Judgment
17 You have wearied the LORD with your words.
"How have we wearied him?" you ask.
By saying, "All who do evil are good in the eyes of the LORD, and he is pleased with them" or "Where is the God of justice?"

Malachi 3
1 "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the LORD Almighty.
2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, 4 and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years.
5 "So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the LORD Almighty.

Outline:
• Introduction
o Evil: an absence of God or good?
• Evil and the God of justice
• Prayer in Action: Purification and Punishment
o The Lord purifies those whom He loves
o The Lord punishes those whom He hates
• What is the difference between purification and punishment?
• Conclusion: "Where is the God of justice?"

Introduction
After last week’s sermon, when Malachi reminds his people not to break faith with God and with those in their family, the messenger went on to warn of the Day of Judgment on those who persist in their evil ways. On behalf of God, the prophet Malachi tells his people, Judah, that God is tired of their empty words. NATO – No Action, Talk Only. "How have we wearied him?" they ask. The prophet accused Judah to have said, “God delights in the evil plans of man.” How is this possible? By asking, “Where is the God of justice?” Judah has linked the presence of injustice with the absence of God. Let’s begin with an exposition on what is evil.

Evil: an absence of God or good?
There is a popular video on youtube about a young Albert Einstein debating with a professor who was arguing that the Christian faith is a myth. Einstein argues that evil is the absence of God in the same way that darkness is the absence of light and cold is the absence of heat. It sounds pretty convincing, but this story has been refuted by others as only an urban myth . It is not my task here to support or to deny its claims. But I wanted to use its argument to help us understand the relationship between evil and the God of justice. Is evil really the absence of God?

As Christians, faced with our belief in a loving and good God, and seeing so much suffering on earth, we concur easily with the story that evil is indeed the absence of God in our hearts. If the whole world has God in our hearts, then evil would be gone forever. But is evil really the absence of God? Does this make evil the counterpart of God? Is the evil Satan the equal and opposite force of the good God. Such a dualistic view of evil and God may not be compatible with Christianity.

According to a Russian Orthodox theologian, Sergius Bulgakov, “Evil is not a substance, but a state of creaturely being. “The prince of this world” is not a god but only a rebellious creature. As it is most commonly defined, evil is an absence of good… an accident, a parasite of being” (Sergius Bulgakov, The Bride and the Lamb, p. 147). He believes that “ontologically, evil does not exist, but is a phantom of nonbeing.” Evil is neither the opposite nor the absence of God, but the absence of good.

When we see evil as the absence of God, we have unwittingly elevated the status of evil to become on par with the Divine. Evil then evolves from a nonbeing to a being. Satan becomes a force to reckon with. In reality, God and Satan differ in power, status and position. Satan is actually a fallen angel; a creature created by God who rebelled against Him. Please note that I am neither denying the existence of evil nor Satan here, but merely reminding us that they should not be seen as God’s direct opposite. Evil is not the absence of God. Evil is merely the absence of good.

Evil and the God of justice
What good is it to say that evil is the absence of good when there is still so much injustice in this world? Does God delight in the evil plans of man? Philosophers, church fathers, theologians have always seen evil as contrary to good. Evil does not and cannot exist alongside good. Generally, philosophers have classified evil in this world in two forms. The first is called natural evil, as seen in natural disasters which have caused many innocent lives to die, like earthquakes, tsunamis and hurricanes. But even the understanding of natural disasters today have somewhat changed.

Take global warming for example. Is it natural or it is man-made? The release of CO2 by factories, air-conditioners, cars and electrical production are all human-caused. With global warming, we have the melting of ice glaciers and eventually causing landslides, and other “so-called” natural disasters. It is also believed that hurricanes and tsunamis are also indirectly caused by extreme changes in global temperatures. An authority on natural disasters had just informed me recently that most of the so-called natural disasters are actually man-made, or indirectly caused by Man. A report by National Geographic shares his conclusion. The second form of evil is called moral evil, as experienced in Auschwitz, the recent collapse of Wall Street, corrupt politicians, murderers, rapists, robbers, etc. The moral evil of Man is our concern today.

Well-known American philosopher-theologian, Nicholas Wolterstorff, believes that “injustice occurs when someone is deprived of some good that is due him or her – that is, when a person is wronged, when that person is deprived of something to which he or she has a right.” We cry injustice when one’s right to live is removed. We cry injustice when one’s right to freedom is violated. We cry injustice when one’s right to basic necessities is compromised, like food, water and shelter. Murders, war, genocide, apartheid, poverty, domestic violence, racism, are just some examples of the social injustice we faced in our world today.

From the Scripture, we discover God as deliverer and redeemer. He is often described again and again “as just, as doing justice, and as loving justice.” According to Nicholas Wolterstorff, “The story line of the Trinitarian God as redeemer cannot even get going without the concept of justice.” Simply put, we cannot talk about evil without the God of justice. As Christians, like Judah, we struggle to understand how a just God could allow such injustice in this world.

One popular explanation is that the God of justice allows evil to exist because He values free will in Man. This is why we continue to see evil around us every day. We continue to live in a world where evil triumphs over good. We continue to live in a broken and fallen world because God allowed us to choose between good and evil. Some may not find satisfaction in this answer. Truth is the Bible can never offer an adequate answer to the problem of evil. It was never meant to do so. It simply tells us that God cares very much for us and the world that He created. Evil will not be removed totally in our life time, but when Christ comes again, it will be. This is God’s promise.

Prayer in Action: Purification and Punishment
Some have asked, before that Day of Judgment, what is God doing about the evil in this world? Is God sitting idly around in heaven? Is evil on earth, God’s problem or our problem? As Christians, do we have a responsibility to deal with evil in this world? If so, where do we begin? The answer is prayer. Not just prayer in words, but prayer in action.

As Christians, we need to pray and act together with the Holy Spirit in overcoming the evil of this world. We pray to experience how God works in us. God is not idle. The God of justice is constantly moving and changing the world we live in. God acts even when we don’t. The God of justice will judge. The prophet Malachi reminds Judah that no one will be able to withstand the Day of Judgment. What is God doing until the Day of Judgment?

I believe that the Lord will purify those whom He loves:
“For he will be like a refiner's fire or a launderer's soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, 4 and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years.”

I also believe that the Lord will punish those whom He hates:
5 "So I will come near to you for judgment. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive aliens of justice, but do not fear me," says the LORD Almighty.

Ah…how do we know who He loves and who He hates? Some of you may realize that I am using the same love-hate language as from Mal. 1.1-5 (Jacob Loved and Esau Hated). Pastor Hock Seng reminds us that the word “hate” is not hate as we use it today. In Malachi, it simply means those whom God loves less. So, those whom He loves, He purifies. And in our passage, they refer to the descendants of Israel/Judah and the Levite priests. Those whom He hates, He punishes. In our passage, they refer to the descendants of Esau and the evil-doers. Another way to differentiate them would be those who fear the Lord and those who do not.

What is the difference between purification and punishment?
This would lead us to the next question, what is the difference between purification and punishment? First, let’s understand what purification is. Purification begins with the priests; the offering of blemished sacrifices must be rectified. Next, the descendants of Israel/Judah are reminded not to break faith with God and with their community and family. This is to ensure that they remain in the boundary of God’s love and covenant. Once purified, “the LORD will have men who will bring offerings in righteousness…acceptable to the Lord” (Mal. 2:3b).

Those who have studied chemistry will know of several methods of purification in chemistry, some requiring much more work than others: filtration, evaporation, extraction, crystallization, refining, distillation, electrolysis, etc. The imagery used by Malachi is that of refining gold and silver. In the ancient world, silver was extracted through a process called cupellation. High heat is used to melt the lead ores which contains only less than 1% of silver, and after a cooling process, silver would remain. A launderer’s soap is used to remove impurities from clothing. The idea here is that of removing impurities in our lives, those part in us which are of no value to the Master Refiner.

The process of refining gold or silver is painful but the result is precious. Recently, in the papers, a social worker who works with troubled teens believes in a philosophy of seeing each human being like an apple. He says, if you cut it one way, you see seeds. But if you cut it across in the middle, you will see a star from the apple core. Every apple, no matter how rotten they are, has a star in them. I like his analogy very much. Every one of us has something precious inside of us. We must allow God to slowly and painfully remove the impurities in our lives and allow the star in us to shine.

Nobody likes to be grilled under fire. No one enjoys the refining process. But remember that God only refines those whom He loves. Be glad that He is actively working in your life to mold you into a better person. We will know we are in the purification process when we see gradual transformation in our lives. We lose our old self and the new creation is born. The star in us shines brighter as we are refined more by God. We deny ourselves for the sake of Christ. We become more Christ-like. We become stronger in faith, clearer in hope, and deeper in love with God.

But if we break faith with God, we become like the descendants of Esau, the lovers of evil, and the worshippers of false gods. God will punish those whom He hates. Those who refused to be purified by God will be punished by Him. According to the definition at wiki, “Punishment is the practice of imposing something negative or unpleasant on a person or animal or property, usually in response to disobedience, defiance, or behavior deemed morally wrong by individual, governmental, or religious principles.” Punishment is an act of discipline, either for retribution or correction. It usually occurs when we remain in our stubbornness. We persist in our evil ways and live as if there is no God. We deny others. We reject God’s image in us. We become the god in our image.

Someone once asked me, how do we know if God is punishing us? What do you think? I do not have an easy answer to this. Some have said you will know when you are being punished. Some Christians believe that natural disasters are ways of God’s punishment. When the tsunamis hit the shores of Thailand, some believe that God was punishing those in the local sex-trade industry. Does this mean that everyone who died was involved in the sex trade? I do not think so. When the AIDS epidemic came up, some believe that God was punishing the sexually immoral and the homosexuals. How about children who contacted the disease through contaminated blood transfusion? What have they done to deserved this so-called “punishment”?

In a general sense, the law punishes those who break it. God has put in place judges, police, and authorities to act on His behalf to punish the offenders. But in an abstract sense, we really cannot pinpoint God’s punishment in our world today. Truth is one can only say God punishes, but as to how He punishes, no one can be absolutely certain.

Conclusion: "Where is the God of justice?"
So to conclude, what can we learn from the passage today? How do we answer the burning question, “Where is the God of justice?”

The God of justice is not absent, but actively present in the world of evil, overcoming it and turning it for good. Look at the cross. It was once one of Man’s most violent forms of punishment. In the past, it symbolizes shame, and extreme pain. But yet, for us now, the cross becomes a symbol of hope and love. The betrayal of Judas, the abandonment of His disciples, the nail-pierced hands and feet, the spear that penetrated Jesus’ side, these are all the injustice which Christ has bore on himself for our sake. If you remember my previous sermon, our God is the God of the Gallows. God is always there, in the midst of evil, working patiently to turn it around for good.

“Where is the God of justice?” The God of justice is here in our midst when two or three gather in prayer. The God of justice is here inside of us. He lives in us, transforming us from the inside, moving us into prayerful action. He is the Holy Spirit.

The God of justice is here purifying those He loves and punishing those He hates. He is the refiner of gold and silver. He is also the punisher of evil doers. He is God the Father. He reveals His will in His Son. It is God’s will for us to be just, to seek justice, and to act justly when we encounter injustice before us… Simply put, the God of justice compels us to love others.

“Where is the God of justice?” The God of justice was left hanging on the tree. He now sits at the right hand of the Father. He is Jesus Christ. By His blood, we are saved. Thank you, Blessed God of Justice.

Amen. Let us pray.

monty python football

2010-06-06T19:34:00.000+08:00

For those who love football and philosophy.

My Two Boys

2010-05-31T22:06:00.000+08:00

Lizzie's 3rd Birthday

2010-05-31T21:48:00.000+08:00

Baby Deborah's 1st Haircut

2010-05-28T21:29:00.000+08:00

Sermon: 20100523 Mal 1.6-14 How have we shown contempt for your name?

2010-05-24T16:14:00.000+08:00

20100523 Mal 1.6-14 How have we shown contempt for your name?

Blemished Sacrifices
6 “A son honors his father, and a servant his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?” says the Lord Almighty. “It is you, O priests, who show contempt for my name.
“But you ask, ‘How have we shown contempt for your name?’
7 “You place defiled food on my altar.
“But you ask, ‘How have we defiled you?’
“By saying that the Lord’s table is contemptible. 8 When you bring blind animals for sacrifice, is that not wrong? When you sacrifice crippled or diseased animals, is that not wrong? Try offering them to your governor! Would he be pleased with you? Would he accept you?” says the Lord Almighty.
9 “Now implore God to be gracious to us. With such offerings from your hands, will he accept you?”—says the Lord Almighty.
10 “Oh, that one of you would shut the temple doors, so that you would not light useless fires on my altar! I am not pleased with you,” says the Lord Almighty, “and I will accept no offering from your hands. 11 My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,” says the Lord Almighty.
12 “But you profane it by saying of the Lord’s table, ‘It is defiled,’ and of its food, ‘It is contemptible.’ 13 And you say, ‘What a burden!’ and you sniff at it contemptuously,” says the Lord Almighty.
“When you bring injured, crippled or diseased animals and offer them as sacrifices, should I accept them from your hands?” says the Lord. 14 “Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king,” says the Lord Almighty, “and my name is to be feared among the nations.

Introduction
“We see then that the two cities were created by two kinds of love: the earthly city was created by self-love reaching the point of contempt for God, the Heavenly City by the love of God carried as far as contempt of self.”
St. Augustine, City of God
1. Failure of the Priests
o Offering Blemished Sacrifices
o Modern Context
o Have we cheated God? Have we also offered blemished sacrifices to God? Do we really love God above all else?
2. Unblemished Sacrifices as Worship
o Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spirituala act of worship.
o The Heart of Worship
o Worship is about God
3. What are you bringing as your offering to God?”
o “Christian communities are not concerned with blemished animals. But what would Malachi say about the quality of music, physical surroundings, bread and wine, and art that are brought forward for use in worship today?
o Firstly, worship is in God’s time.
o Secondly, worship includes listening to God’s Word.
4. Conclusion:
o Have we given our very best in worship?
o How have we offered our lives as a living and unblemished sacrifice to God every day?

Introduction
From Pastor Hock Seng’s exposition on Mal. 1.1-5 last week, we learn that Israel had questioned God’s love, by asking, “How have you loved us?” God responds by declaring that He had loved Jacob but hated Esau. Today from vv. 6-14, we discover that the tables were turned, and God questions Israel’s love instead, “Have you really loved me?” If you had loved me, why have you shown contempt for my name? Why do you defile me? To which, Israel had no response. In the book City of God, St. Augustine wrote, “We see then that the two cities were created by two kinds of love: the earthly city was created by self-love reaching the point of contempt for God, the Heavenly City by the love of God carried as far as contempt of self.” What kind of love do we have? Do we have contempt for self or contempt for God?

1. Failure of the Priests
Last week, in vv. 1-5, God responds to the entire nation of Israel. Today, God focuses his grievances on one specific group of Israelites, the priests. The Lord Almighty said, “It is you, O priests, who show contempt for my name” (v.6). It is unclear if Malachi was addressing priests who were descendants of the Aaronite priesthood or the Levitical priests. That is not the issue, what’s important is that these priests did not fulfill their priestly duties. It was not a case of ignorance, but a failure in the performance of their ritual duties as required of them in Deuteronomy and Leviticus (Lev. 1.3; 22:17-25; Deut. 15:19-23).

17 The Lord said to Moses, 18 “Speak to Aaron and his sons and to all the Israelites and say to them: ‘If any of you—either an Israelite or an alien living in Israel—presents a gift for a burnt offering to the Lord, either to fulfill a vow or as a freewill offering, 19 you must present a male without defect from the cattle, sheep or goats in order that it may be accepted on your behalf. 20 Do not bring anything with a defect, because it will not be accepted on your behalf. 21 When anyone brings from the herd or flock a fellowship offeringa to the Lord to fulfill a special vow or as a freewill offering, it must be without defect or blemish to be acceptable. 22 Do not offer to the Lord the blind, the injured or the maimed, or anything with warts or festering or running sores. Do not place any of these on the altar as an offering made to the Lord by fire. 23 You may, however, present as a freewill offering an oxb or a sheep that is deformed or stunted, but it will not be accepted in fulfillment of a vow. 24 You must not offer to the Lord an animal whose testicles are bruised, crushed, torn or cut. You must not do this in your own land, 25 and you must not accept such animals from the hand of a foreigner and offer them as the food of your God. They will not be accepted on your behalf, because they are deformed and have defects.’ ” (Lev. 22:17-25)

The priests whom were called by God to serve in His temple, representing the people by bringing their offerings up to God, the ones who have been set apart to do God’s holy work, have now failed at the very work they were called to do. They have used injured, crippled or diseased animals and offered them as sacrifices to God. “Try offering them to your governor! Would he be pleased with you? Would he accept you?” says the Lord Almighty” (v. 8). A rhetorical question, with only one clear answer: Of course, not! Try giving your girlfriend or wife artificial flowers on Valentine ’s Day!

Their misdemeanors have been exposed by God through the prophet Malachi. The severity of their offence is liken to a doctor who malpractices and caused his patient to instead lose his life, or a teacher who corrupts young minds, or a judge who accepts bribes, or a shepherd who leads astray his sheep. It was against the very nature of their calling as priests. Not only was their integrity questioned, their relationship with God is now also in jeopardy. The honorable and respectful relationship between a father and his son is now lost. The relationship between a master and his servant, is now of disrespect. It is unthinkable. But what was once unthinkable has now happened.

Modern Context
With the recent onslaught of reports in the news about Catholic priests who had sexually abused those children under their care, and this week, a conservative evangelical Christian congressman (Rep. Mark Souder) who advocated abstinence but yet kept a secret extra-marital affair with his part-time staff, suddenly, today’s passage does not seem too far away. Back in 2006, some of us may remember Ted Haggard from the movie Jesus Camp. He was a well-known American evangelical preacher, who had preached against homosexuality, but was caught in a sex scandal involving a male prostitute and masseur, Mike Jones. Pastor Ted was the founder and former pastor of the New Life Church in Colorado Springs, one of America’s largest evangelical churches, and was also once the leader of the National Association of Evangelicals (NAE). He was a preacher who did not practice what he preached.

It is easy to step away from these stories and say that these people are not us. We are different. We are alright. We are living in the light; they are the ones living in darkness. They are not part of the body of Christ. It is easy to distance ourselves away from rotten apples, and live as if we are flawless. Just like some would say that God was only speaking against the priests, the rest of Israel is fine. But v. 14, reminds us that the offering of blemished sacrifices is not only done by the priests, but it could have been anyone. 14 “Cursed is the cheat who has an acceptable male in his flock and vows to give it, but then sacrifices a blemished animal to the Lord. For I am a great king,” says the Lord Almighty, “and my name is to be feared among the nations.” I mention these blemished people earlier, not for you to judge them or to cast them away, but because I believe that we may not be all that different from them.

The truth is, anyone of us, can be a cheat, a hypocrite, a liar to God. [pause] The list goes on. Pastors who do not practice what they preach. Worship Leaders who steal the limelight from God. Musicians who perform rather than lead the congregation into worship. Parents who lead double lives. We are a different person at work, at home and at church. Youths who take their faith for granted. Have we cheated God? Have we also offered blemished sacrifices to God? Do we really love God above all else?

2. Unblemished Sacrifices as Worship
What exactly is today’s passage about? Simply put, it is about worship. What is true worship? For Israel, worship is about giving God an unblemished sacrifice through their priestly rituals. We have to understand the context of worship first from Israel’s perspective and then bring that to our understanding of worship for us today. The form may have changed, but the function and meaning of worship remains unchanged.

The priests may have offered blemished sacrifices to God during the time of Malachi, but are we equally guilty of the same “crime”? Paul urges us in Rom. 12:1, that “in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.” Another word for “spiritual” is “reasonable” or “acceptable”. What kind of worship is considered acceptable to God?

Of course, the only true unblemished sacrifice is Christ. The Unblemished One took on the sins of this world upon the cross, so that for those we who are in Christ, we can worship in spirit and in truth. We are to offer our bodies as a living sacrifice, holy and pleasing to God. We are to set apart our life for God. Only this would be considered pleasing and acceptable to God. Matt Redman calls it the Heart of Worship. Here is the story behind the song.

The Heart of Worship
The song dates back to the late 1990s, born from a period of apathy within Matt’s home church, Soul Survivor, in Watford, England. Despite the country’s overall contribution to the current worship revival, Redman’s congregation was struggling to find meaning in its musical outpouring at the time.

“There was a dynamic missing, so the pastor did a pretty brave thing,” he recalls. “He decided to get rid of the sound system and band for a season, and we gathered together with just our voices. His point was that we’d lost our way in worship, and the way to get back to the heart would be to strip everything away.”

Reminding his church family to be producers in worship, not just consumers, the pastor, Mike Pilavachi, asked, “When you come through the doors on a Sunday, what are you bringing as your offering to God?”

Matt says the question initially led to some embarrassing silence, but eventually people broke into a cappella songs and heartfelt prayers, encountering God in a fresh way.

“Before long, we reintroduced the musicians and sound system, as we’d gained a new perspective that worship is all about Jesus, and He commands a response in the depths of our souls no matter what the circumstance and setting. ‘The Heart of Worship’ simply describes what occurred.”

When the music fades, all is stripped away, and I simply come / Longing just to bring something that’s of worth that will bless your heart… / I’m coming back to the heart of worship, and it’s all about You, Jesus

Worship is about God
What is the condition of our heart of worship today? Has it been molded and shaped by God? Is our heart-beat in sync with very the heart-beat of God? There may be many forms of worship, but there can only be one criterion, and that is to offer ourselves as a living sacrifice by uncovering the heart of worship for God every single day. It does not matter if the worship is slow and meditative, or fast and high-tempo. It does not matter if we are singing hymns, or contemporary songs, in a language we understand or in Latin or German. How do we imagine our worship to be like when we gather together in heaven with people of all nations, of every culture and every language? What right do we have to suggest that we should only sing English and Chinese songs? I have personally been touched many times by music and songs in languages which I do not understand. We all have our preferences to what we like in music, but our preferences are not important when we consider that we are all in a symphony orchestra, playing to an audience of One. Music is the only language in this world which transcends all culture, in every time, and space. When we sing, be it hymns or contemporary songs; let us remember that we sing together in unity with those who came before us, and with those who will come after us. Worship is about God, not about us.

3. What are you bringing as your offering to God?
The heart of worship is what God desires of us. Being a living sacrifice is uncovering the heart of worship for God. I am going to ask you the same question that Matt Redman’s pastor had asked, “When you come through the doors on a Sunday, what are you bringing as your offering to God?” A biblical scholar has noted that “Christian communities are not concerned with blemished animals. But what would Malachi say about the quality of music, physical surroundings, bread and wine, and art that are brought forward for use in worship today? Simply put, how can we improve our quality of worship in our church?

I do not want to understand worship from a long list of do’s and don’ts for Christians. But I do want to highlight some things which we ought to improve on. This may be uncomfortable for some of us. But please do not be offended by this for I seek only for us to become better worshippers together. Again, I am speaking this not from a judgmental perspective, but something for us all to work on together. We are all responsible for each other’s well-being. It is about time we address some of these issues in our church.

Firstly, worship is in God’s time. We have to learn to set our time apart for worship. This includes being punctual. I understand that those will young children may be difficult. I am saying, if we can, do come at least 15 mins before the start and quiet our hearts for worship. Refrain from chatting with each other before we begin. There is plenty of time after service for catching up. Stay in church for lunch instead of going out to buy. The church is a community of believers. Stay for fellowship.

Worship is not just the portion of time allocated when we sing praises and hymns. It includes also the time allocated for sermons, offering, and thanksgiving, benediction and even announcements. We should stay for announcements because we are part of this body of Christ. The church’s news is our news. I feel disturbed that some of us leave right after the sermons or just before the announcements. Unless it is for something urgent, we should stay on until the end of the entire worship service. From the time we prepare our hearts for the call of worship, to the silent closing prayer, it is all part of the modern Christian worship. It is both personal and corporate.

Secondly, worship includes listening to God’s Word. We need to honor God during sermons. I do understand that generally, sermons in our church may not be as moving or inspiring for some of us. Maybe, the message is too long, too dense; maybe the delivery is boring. I apologize that my sermons have rarely been targeted for youths specifically. There is certainly room for preachers to improve on crafting our sermons. But I do hope that we can learn to respect this time as listening to God’s Word. You are not just listening to the preachers’ voice, but hearing God’s voice, God’s message, speaking to you through the mouthpiece of the preacher.

For a few weeks now, I noticed that some of our youths and young adults are playing games on their handphones, and sometimes, on their parents’ handphones during sermons. Maybe, we need to hear suggestions from parents of how we can minister to our children better during service. But at the mean time, can we refrain from playing games on our handphones? If there is something which you do not agree with or have questions from the sermons, feel free to email or speak with us after the service. In the words of Jerry McGuire, “Help me... help you.”

In closing, I would like us write down these two reflection questions. Have we given our very best in worship? How have we offered our lives as a living and unblemished sacrifice to God every day? Bring them home and discuss them with your family, spouses or children. Discuss them at cell groups. Next week, Pastor Siow Hwee will continue on this theme and speak on the priesthood of all believers. Let us keep these thoughts in mind for the week. Let us pray.

Andrew Peterson - The Silence Of God

2010-05-05T09:51:00.001+08:00

Sermon: 20100502 Esther 9:18-32 The God of the Gallows

2010-05-03T07:20:00.001+08:00

20100502 Esther 9:18-32 The God of the Gallows

Purim Celebrated

¹⁸ The Jews in Susa, however, had assembled on the thirteenth and fourteenth, and then on the fifteenth they rested and made it a day of feasting and joy.

¹⁹ That is why rural Jews—those living in villages—observe the fourteenth of the month of Adar as a day of joy and feasting, a day for giving presents to each other.

²⁰ Mordecai recorded these events, and he sent letters to all the Jews throughout the provinces of King Xerxes, near and far, ²¹ to have them celebrate annually the fourteenth and fifteenth days of the month of Adar ²² as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned into joy and their mourning into a day of celebration. He wrote them to observe the days as days of feasting and joy and giving presents of food to one another and gifts to the poor.

²³ So the Jews agreed to continue the celebration they had begun, doing what Mordecai had written to them. ²⁴ For Haman son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them and had cast the pur (that is, the lot) for their ruin and destruction. ²⁵ But when the plot came to the king's attention, ^[^a^] he issued written orders that the evil scheme Haman had devised against the Jews should come back onto his own head, and that he and his sons should be hanged on the gallows. ²⁶ (Therefore these days were called Purim, from the word pur .) Because of everything written in this letter and because of what they had seen and what had happened to them, ²⁷ the Jews took it upon themselves to establish the custom that they and their descendants and all who join them should without fail observe these two days every year, in the way prescribed and at the time appointed. ²⁸ These days should be remembered and observed in every generation by every family, and in every province and in every city. And these days of Purim should never cease to be celebrated by the Jews, nor should the memory of them die out among their descendants.

²⁹ So Queen Esther, daughter of Abihail, along with Mordecai the Jew, wrote with full authority to confirm this second letter concerning Purim. ³⁰ And Mordecai sent letters to all the Jews in the 127 provinces of the kingdom of Xerxes—words of goodwill and assurance- ³¹ to establish these days of Purim at their designated times, as Mordecai the Jew and Queen Esther had decreed for them, and as they had established for themselves and their descendants in regard to their times of fasting and lamentation. ³² Esther's decree confirmed these regulations about Purim, and it was written down in the records.

Outline:

What is the Significance of Purim?

· As a human response to God’s Providence

· Understanding God’s Will as pur or goral

Why was God anonymous in the story of Esther?

· A world view where God is mostly silent, in a seemingly God-less world

The question of the Holocaust: Where is God?

· Divine Providence as fulfilled by Jesus Christ in His Life, Death, and Resurrection

Introduction

Two weeks ago, Pastor Daniel quoted from Robert Gordis, a leading Conservative rabbi, to explain the significance of the story of Esther.

Anti-Semites have always hated the book, and the Nazis forbade its reading in crematoria and the concentration camps. In the dark days before their deaths, Jewish inmates of Auschwitz, Dachau, Treblinka, and Bergen-Belsen wrote the book of Esther from memory and read it in secret on Purim. Both they and their brutal foes understood its message. This unforgettable book teaches that Jewish resistance to annihilation, then as now, represents the service of God and devotion to His cause. In every age, martyrs and heroes, as well as ordinary men and women, have seen in it not merely a record of past deliverance but a prophecy of future salvation.^{^[1]}

The message of Esther was clear to both the Jews and her enemies. It was a message of Jewish resistance to annihilation…but what does Robert Gordis mean by this? Plainly put, the Jews believe that they will never be wiped out. Why? Because God will “always” deliver them from total destruction? Did they believe that no harm will come their way, or that God will protect them at all cost?

It seems like I’m flogging a dead horse to state again that the moral behind the story of Esther is God’s providential care. We have heard enough sermons on Esther in the past four months to know that. For a change, I want to discuss what exactly is God’s providence? What do we mean by his providential care? First, we need to understand what the significance of Purim is.

What is the Significance of Purim? As a human response to God’s Providence

To commemorate God’s deliverance of the Jewish people from the hands of evil Haman, both Mordecai and Esther wrote letters to all the Jews throughout the provinces of King Xerxes, to have them celebrate Purim on Adar 14 and 15, which falls roughly in the month of March. Today, Jews around the world celebrate Purim on one day, Adar 14, except those living in Jerusalem, Hebron, and Jericho, where Purim is celebrated on Adar 15 instead.

The author tells us specifically in v. 27, that, “the Jews took it upon themselves to establish the custom that they and their descendants and all who join them should without fail observe these two days every year, in the way prescribed and at the time appointed.” Unlike other festivals in the Bible, Purim is the only festival that is not commanded by God but as a human response to God’s deliverance. This is pretty interesting especially for us modern day Christians. It becomes a theological response to God’s providence. The celebration of Purim is intrinsic to the faith and tradition of the Jewish people, just as how they would celebrate the other Jewish festivals and also the Passover, which is also another testimony of God’s deliverance.

When the odds are stacked against the Jews, they are reminded by the story of Esther as an encouragement of hope that God will once again deliver them. Pastor Daniel calls this the inviolability of the Jews. In other words, the Jews believe that no evil plans against them will prevail because God is on their side. This is why they celebrate Purim, even until today.

Understanding God’s Will as pur or goral

Purim comes from the Persian word, pur, which mean the “lot” which Haman cast in divination to determine the day of death for the Jewish race. This word pur occurs in the OT only in the book of Esther and came into the Hebrew language with the plural suffix –im added, forming the word Purim. The Hebrew equivalent of pur is goral which occurs frequently throughout the OT. Note for example, Prov. 16:33, “The lot [goral] is cast into the lap, but its every decision is from the LORD.” When Haman cast the lot, he was seeking guidance from the gods. Ancient Israel also used the same method to determine Yahweh’s will.^{^[2]}

Why was God anonymous in the story of Esther? A world view where God is mostly silent, in a seemingly God-less world

Since God is not explicitly mentioned in the entire book, theologians and scholars, together with the LXX have made a hermeneutical jump to identify God as the cause of the turning points in the story. Pastor Daniel argued reasonably well that God can still be present when He seems absent. Rightly so. For the Hiddenness of God is a common theme in theology. This is, of course, viable and believable, and theologically sound. But we must also recognize that the author of Hebrew Esther had intentionally left the mention of God out from his story. And not only was “God” left out, the author clearly identifies the establishment of Purim as a solely human effort. Let’s read v. 27 again, “the Jews took it upon themselves to establish the custom....” It seems the author makes a conscientious effort to keep the story all too human. Why?

The characters in the story are as human as we can imagine them to be. They are with great flaws. They are far from perfect, but yet their decisions and plans have led to the salvation of their entire nation. This is no small feat. What merely seem like human effort, but with the Greek additions, we begin to understand the story with God in mind. Just like the Exodus event, Israel was also delivered by God through the human agent, Moses. And also during the period of the Judges, when everyone did what was evil in their eyes, God’s faithfulness prevailed. In the story of Esther and Mordecai, it was no different. God always work in partnership with humans.

What strikes me as most peculiar about the Esther story is that God is never mentioned in the entire Hebrew text. Yes, we have explored this quite a few times already. Pastor Daniel argued convincingly that the many coincidences in the story are evidence of God turning the tables around. If indeed a “coincidence is a miracle in which God prefers to remain anonymous”, the question we must answer is why must God remain anonymous in the story? Why was God left out intentionally by the author? I believe there is a reason worth exploring.

I believe that from the Hebrew text alone, the author paints a world view where God is mostly silent, and provides an answer to a seemingly God-less world. We also live in a seemingly God-less world. The post-modern existential philosophers declare that “God is dead”. Humans live as if there is no god in their lives. Recently, atheism is making a strong come-back with Richard Dawkins and Christopher Hitchens as fore-bearers. They say, “There is no God.”

The question of the Holocaust: Where is God?

Six million Jews were murdered during the Holocaust, which is about 1/3 of their entire population at that time. Where is God? According to Stephen Ambrose, an American historian, “The Holocaust was the most evil crime ever committed. And to Simon Wiesenthal, an Austrian-Jewish architectural engineer and Holocaust survivor, “God must have been on leave during the Holocaust.” In A History of God, Karen Armstrong explains their unavoidable logic: “If this God is omnipotent, he could have prevented the Holocaust. If he was unable to stop it, he is impotent and useless; if he could have stopped it and chose not to, he is a monster.” Armstrong wrote: “There is a story that one day in Auschwitz, a group of Jews put god on trial. They charged him with cruelty and betrayal. Like Job, they found no consolation in the usual answers to the problem of evil and suffering in the midst of this current obscenity.

How do we continue to speak about God’s providence during the Holocaust? The Jews living during the period of Esther experienced God’s providence, but did the Holocaust Jews experienced the same divine providence? After the Holocaust, how many Jews still proudly proclaim the inviolability of the Jewish people? God was put on trial. Many Jews turned away from their faith. They call themselves atheist Jews, meaning culturally and ethnically they remain a Jew, but they no longer believe their God exist anymore. Many famous atheistic Jews include French philosopher Jacques Derrida, famous physicist Richard Feynman, and American-Jewish director Woody Allen, who said in a comedic manner, “How can I believe in God when just last week I got my tongue caught in the roller of an electric typewriter?” Many can no longer reconcile a powerful and loving God who had seem absent during the worst of times. How do we answer the question of the Holocaust? Did God deliver the Jews?

It is true that even under the Third Reich; the genocide of the Jews was never completed. Jews continue to live in different parts of the world today. But yet, they continue to celebrate Purim with the experience of the Holocaust in their minds. Why? How can they still celebrate about the divine providence and God’s deliverance after what had happened to their people? Where is God? This was the burning question which I struggled with throughout the entire sermon series. The question of the Holocaust.

Divine Providence as fulfilled by Jesus Christ in His Life, Death, and Resurrection

Then as I was reading and researching on this further, I learn that what the Jews went through during the Holocaust was similar to what Jesus Christ went through in his death on the cross 2000 years ago. Remembering also last month’s Maundy Thursday sermon, I begin to understand God’s providence and deliverance in the light of Christ. The Bible does not provide an adequate answer to the problem of evil and suffering in this world. It was never meant to do so. Even when Job confronted God with the questions, “Where then is my hope? (Job 17:15a) "Why does the Almighty not set times for judgment? Why must those who know him look in vain for such days? (Job 24:1). Simply put, Job is asking, “Where is God?” Job’s friends gave him no comfort. Elihu rebukes Job and his friends by providing his explanation in God’s defence. Elihu says, God is just! (see Job 34:12) It is you who are wicked! (See Job 35:8) God is great! (See Job 36:5, 37:23) It is you who need to repent, therefore fear him (See Job 37:24).

Instead of answering Job, God questions him instead. How ironical! "Where were you when I laid the earth's foundation? Tell me, if you understand (Job 38:4). God never provided Job with the answer he was looking for. But Job found God’s answer in God’s questions. The Bible tells us that God rebukes Job’s three friends. God vindicated Job. God never explains his silence, or in the case of the Holocaust, his absence.

But God answered the question of evil and suffering in the Life, Death and Resurrection of Jesus Christ, His Son. God did not answer, “Why there is evil in this world” But God dealt with the problem of evil. God never explain why 6 million Jews were left to die under the hands of Adolf Hitler. But God preserved the nation in the midst of evil. When we say that God provides it does not mean that no evil will ever come our way. It does not mean that every of our prayers will be answered accordingly to our petition. In Jesus Christ, all our prayers are fulfilled because by his death on the cross, we are saved. God provided salvation to the world by first becoming us and dying for our sake. This is divine providence!

Nietzsche wrote of this famous parable of the madman, who ran into the market place one morning, crying: “I seek God! I seek God!” When the bystanders asked where he imagined God had gone – had He run away? Emigrated, perhaps? The madman said: “I mean to tell you. We have killed him – you and I. We are all his murderers.”

For the Jews, the God of History died with His many believers in Auschwitz. Elie Wiesel, a Holocaust survivor and Nobel Peace Prize winner, said: “Never shall I forget these moments which murdered my God and my soul and turned my dreams to dust,” as he watched black smoke coiling to the sky from the crematorium that the bodies of his mother and sister were thrown into.

Wiesel had seen more than enough. He wrote about the day when the Gestapo hanged a child in front of thousands of spectators. The child, who, Wiesel recalled, had the face of a “sad-eyed angel,” was “silent, lividly pale and almost calm as he ascended the gallows.” Behind him, one of the prisoners asked: “Where is God? Where is He?”

The child died half an hour later, while the prisoners were forced to look at him right at the face. When the same prisoner asked again, “Where is God?” Wiesel heard his heart say, “Here He is – He is hanging here on this gallows.”

Indeed, we worship the God of the gallows. We live because he died on the gallows for our sins. God is there when it hurts. God is there even when he seems absent. Jews continue to celebrate Purim today because they were not wiped out and every new generation continues to bear testimony of God’s providence. The question we ought to ask ourselves is, “Do we, then, live for a God who remains dead or a God who is alive? The choice is yours.

Let us pray.

[1] This quote was extracted from an article by Edwin M. Yamauchi, in the April-June 1980 issue of Bibliotheca Sacra, a Jewish scholarly journal.

[2] Using dices or casting lots may sound strange to many Christians. Some Christians believe that there is no such thing as luck. Everything is pre-destined by God. With god, there are no coincidences. There is only God’s perfect plan. [pause] Is this also how we see God’s will? Is it really our place to judge the ways and culture of the ancient Israelites? God speaks to us in different ways; in different cultures at different times. I like how Scot McKnight puts it in his book, The Blue Parakeet. He said “God spoke in:

Abraham’s days in Abraham’s ways (walking between severed animals)

Moses’ days in Moses’ ways (laws and ceremony)

David’s days in David’s ways (royal policies)

Isaiah’s days in Isaiah’s ways (walking around nude for a few years)

Ezra’s days in Ezra’s ways (divorcing Gentile spouses)

Jesus’ days in Jesus’ ways (intentional poverty)

Peter’s days in Peter’s ways (strategies for living under an emperor)

John’s days in John’s ways (dualistic language – light and darkness)

We will speak to our world only when we unleash the gospel so that it can speak in our day in our ways…by reading the Bible and knowing the Bible and living out its story in our world today.”

But what we can know about this practice is that people of every generation are concerned with determining God’s will. This is the same for the ancient Israel and for the Jews and also for us Christians. For us, we are fond of asking God to give us a sign so that we know it is His will. We go around looking for miracles and expecting God to answer our prayers accordingly. When God answers our prayers exactly, we thank God for His providence. But when our prayers are not answered, we either blame God for being absent or blame ourselves for the lack of faith. This has been the prevalent theology in many Christian circles.

Before you cast your first stone at me, allow me to state my beliefs. I believe that we should seek God’s will but not in the way many of us have been seeking. I believe that there is both a general will and a specific will. God’s general will is clearly revealed in the Bible. Specific wills must be seen in the context of the general will. God does not give us specific will for personal endeavors. God does not give us specific wills as to which school we should go, which course we should apply for, or which job we should accept. God’s will is about God’s mission. Whichever school, course, or job does not matter as long as we share the same mission as God in bringing the gospel to His people. It must be clear to us all by now that the will of God is to bring salvation to Mankind. We are co-partners with Jesus in reconciling Man to God. The specific will only sought to direct our ministry and vocation for one single purpose of establishing God’s kingdom on earth.

Pastor Kuo Yung and his family at East Coast Beach

2010-04-30T11:52:00.000+08:00

What factors should be considered in determining how to approach a passage of scripture?

2010-04-30T11:20:00.000+08:00

"The first demand any work of any art makes upon us is surrender. Look. Listen. Receive."
— C.S Lewis¹

The Basics

Applying a method of interpretation to scripture passages can be a daunting task. C.S. Lewis advises us to, “Look. Listen. Receive.”² Reading and understanding the Bible is a process of discovery that goes beyond a hasty read-through. One must carefully study and seek to interpret the author’s intended meaning without projecting meaning onto the text. In order to read scripture in a meaningful and accurate way, it is logical to use what the Rev. Ernest Lucas calls the “standard methods of biblical interpretation that have been well established since the time of Augustine and the early church fathers.”³Lucas, who has doctorates in both biochemistry and theology, explains that these standard methods involve asking the following five questions: What kind of language is being used? What kind of literature is it? What is the expected audience? What is the purpose of the text? What relevant extra-textual knowledge is there?⁴

What Kind of Language is Being Used?

When looking at any piece of literature, it is necessary to determine the kind of language being used. In the context of biblical interpretation, the reader must discern whether a passage is written in a figurative, symbolic, scientific or straightforward manner. The reader must also keep in mind that we tend to develop patterns of interpretation based on the predominant type of text we read. For instance, if we commonly read texts that are written in a straightforward manner, we may have a bias toward interpreting Bible passages in this way as well. When reading scripture, understanding the language of a passage may not always be intuitive and at times may require additional research of scholarly works.

For example, consider the following statement of Jesus:

“Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” ⁵

Here, Jesus characteristically uses parabolic language, which is likely hyperbolic, or intentional exaggeration. Though this metaphor could be taken to mean that it is impossible for a rich man to enter heaven, Jesus shortly thereafter states:

“With man this is impossible, but with God all things are possible.” ⁶

Thus, it seems more likely that Jesus’s first statement is meant to be taken as hyperbolic, not literal.

However, the surrounding verses are not always so helpful in revealing the type language that is being used. Even in the case above, it is often still argued that the camel and the eye of the needle refer literally to a gate in Jerusalem called the Eye of the Needle. However biblical scholars have also shown that there is no historical evidence to support this claim.⁷ Others have suggested that the verse was not so extreme and that there was a confusion in translation between the words for camel and rope. However, a close look at early manuscripts finds the correct word for camel, not rope. Only the more recent translations read rope, the original text still seems to have been meant for a hyperbolic understanding.⁸

As this example shows, seeking scholarly insight can bring about a fuller appreciation of a passage by understanding the type of language with which it was written. Simple cues of language and research of the biblical scholars’ understanding can reveal the proper interpretation of the text.

What Kind of Literature is it?

Literary genres are another important factor in scriptural interpretation. The passage will inevitably provide clues as to the type of literature being read. Much like discerning the type of language, we must ask whether the content of the text as a whole was written to be figurative, historic, scientific or theological. Is this a song, poetry, letter, or first person narrative? The literary genres in the Bible can be described as historical narrative (e.g., Kings, Acts), dramatic epic (e.g., Job), law (e.g., Deuteronomy), poetry (e.g., Psalms), wise sayings (e.g., Proverbs), gospel accounts (e.g., Luke), and apocalyptic writings (e.g., Daniel, Revelation).⁹ Each genre has specific principles for interpretation, making it essential to acknowledge the form of literature. It may be helpful to approach the Bible as the Rev.John Polkinghorne suggests, viewing it as a library with many different types of writings by many different authors rather than a single book.¹⁰

Though the Bible is a compilation of writings, it still maintains a single, overarching story of authority and divine inspiration.

What is the Expected Audience?

When reading scripture, one should also be aware of the intended audience. Cultural norms, symbolism and the audience’s familiarity with scripture may all contribute to the way in which scripture has been written and understood. For example, Lucas points out that the ages of the patriarchs in the Old Testament likely had greater symbolic significance to the ancient Hebrews than we currently understand.¹¹ The ages are all multiples of five with seven or fourteen added occasionally, suggesting a symbolic meaning.

An example of cultural significance in the New Testament is found in the story of the prodigal son as described in Luke 15. A straightforward reading of the parable — disregarding the context — teaches us about the love and forgiveness of a father toward his son, and consequently about God’s love toward his children. However, when the story is considered in its cultural framework, the reading is much more profound. According to Kenneth Bailey, the Jewish son not only acted disgracefully by asking for his inheritance, but he further debased himself by squandering it. The son’s behavior warranted aKezazah, or cutting off ceremony, upon his return.¹² This ceremony would have included rejection by the village and an angry confrontation by his father. Furthermore the son would have had to beg for permission to train for a job in the next village. Instead of this harsh and inhospitable reception, a loving and merciful homecoming awaited the son. As soon as the father saw his son returning, he raced to see him. This is also a significant detail since men of the father’s age and distinction in the Middle Eastern culture always walked in a slow, dignified manner. By running, the father took on the shame and humiliation due his prodigal son. He then kissed his son, gave him his best robe and called to have the fatted calf slaughtered for a feast. When Jesus originally told this story to a Middle Eastern audience, it is likely that they would have understood the father’s love in a more nuanced and deep way than modern-day readers would derive from a quick read-through. As this example shows, filtering a scripture passage through an awareness of the original audience and its culture can greatly expand one’s understanding of the passage.

What is the Purpose of the Text?

By examining the literary genre, the kind of language used and the expected audience, one gains clues to the purpose of the text. Is the text written to teach a new lesson or an old lesson in a new light? Does it state the genealogy of a family? Does it describe the love between a man and a woman through poetry? Does it aim to shake up the complacency of an audience or attempt to set commonly held misperceptions straight? While a text can have more than one purpose, understanding the language, genre and audience expectations can help readers determine how best to interpret it.

Most contemporary biblical scholars understand the opening chapters of Genesis as containing a polemic element that contrasts Israel’s God with the polytheistic creation and flood stories of the ancient Mesopotamian world in which Hebrews lived. By understanding something of this context, one can begin to see why these portions of Genesis take the shape they do. For example, it is probably not accidental that the term "lights" was chosen to describe the sun and the moon as opposed to the Semitic words for sun and moon, which were also the names of pagan gods (Genesis 1:16-18). The text was written in a way that would show stark contrast to the established belief systems that surrounded the Hebrews.

This was not the only reason Genesis was written, as it teaches much about God, creation, worship and other elements of faith and life. However, understanding this polemic purpose enriches the proper interpretation of Genesis, and will help prevent misjudging the genre of these passages. Knowing the reasons why Genesis was written can help prevent the expectation that this ancient text can address modern questions of science.

What Relevant Extrabiblical Knowledge is There?

The polemic purpose of Genesis touches on another very important issue, namely the importance of extrabiblical knowledge for helping us discern what we are to expect of Genesis. For example, awareness that Paul was writing from jail in some of his New Testament letters helps put them in a proper context. Lucas quotes professor Donald MacKay regarding the general use of extrabiblical knowledge in understanding the Bible:

"Obviously a surface meaning of many passages could be tested, for example, against archaeological discoveries, and the meaning of others can be enriched by scientific and historical knowledge. But I want to suggest that the primary function of scientific enquiry in such fields is neither to verify nor to add to the inspired picture, but to help us in eliminating improper ways of reading it. To pursue the metaphor, I think the scientific data God gives us can sometimes serve as his way of warning us when we are standing too close to the picture, or at the wrong angle, or with the wrong expectations, to be able to see the inspired pattern he means it to convey to us." ¹³

Extrabiblical knowledge can enhance one’s understanding of a text and help to interpret texts in light of relevant discoveries. This does not mean that it is always necessary or sensible to attempt to scientifically prove the accuracy of particular scripture passages. Nor does it mean that one cannot understand the Bible apart from being familiar with extrabiblical knowledge. These types of discoveries can enhance our understanding; they are not the crux of our faith.

An Example: The Two Creation Stories in Genesis

The language of the Genesis creation story has been interpreted in various ways over the centuries. The contemporary literalist reading of Genesis 1 and 2 is quite different than the interpretation of early church writers including Origen of Alexandria, St. Augustine of Hippo and St. Thomas Aquinas. Christian theologians have been open to the idea of an allegorical interpretation of Genesis 1 and 2 since long before evolutionary theory existed.

The two different creation accounts in Genesis 1 and 2 set the precedent for readers to be openminded to truths that run deeper than historical accounts and to be wary of interpreting every word in a scientifically literal way. In Genesis 1, God creates the plants, marine animals, birds, land animals and then man and woman together (Genesis 1:1-2:3). In Genesis 2, however, God creates man first and then plants, land animals and birds and finally woman from Adam’s rib (Genesis 2:4-2:25). Clearly, the order of the creation differs in these two accounts.

Discrepancies like this suggest that these passages are not to be interpreted historically or scientifically, but rather through a figurative, allegorical, and/or theological lens. Also, the fact that these two creation stories each clearly have numerous concepts in common with the extrabiblical texts of the ancient Near Eastern world, indicates that a simple historical and literal reading will miss how these stories functioned in the ancient world.

It is by appreciating Genesis 1 and 2 from an ancient perspective that one can see more fully the rich theology these texts communicate. Studying the context of Genesis 1 and 2 truly helps us understand the foundational theology of Genesis rather than detract us. These passages lay the foundation of biblical understanding which tells us who God is, what the world is and what it means to be human. Through these passages we know that God is outside of the world and has total control; the universe was not created through a cosmic battle as other creation myths of the day claim. God is not an abstract concept but a personal being; his spirit hovers over the waters. He is also the consummate artist that brings beauty from ugliness and order from disorder.

The literature on the book of Genesis is endless, and this example only scratches the surface in the exploration of this subject. See the Further Reading sources for a more indepth study of this topic.

Viewing the Bible as Divinely Inspired

Finally, because the Old and New Testament scriptures are considered by many people to be divinely inspired, biblical interpretation falls short without an understanding of this divine inspiration. The Bible is not simply a work of literature, but for faithful readers it is a means by which one can learn more about God and communicate with God in a personal way. Many believe it is important to pray before reading passages of the Bible, in order to prepare oneself to receive the words with the proper state of mind and spirit. It is also important, even while listening closely to advances in knowledge in our own time, to consider the generally accepted interpretations of Christians in the past.

Consulted Experts:
The BioLogos Foundation is grateful for the assistance of Pete Enns and Alister McGrath in drafting this response.

Notes
C.S Lewis, An Experiment in Criticism (Cambridge: Cambridge University Press, 1961), 19.
Lewis, An Experiment, 19.
Ernest Lucas, “Interpreting Genesis in the 21st Century,” Faraday Papers, no. 11 (2007).
Lucas, “Interpreting Genesis,” 2.
Matthew 19:24 (NASB); Mark 10:25 (NASB); Luke 18:25 (NASB).
Matthew 19:26 (NASB); Mark 10:27 (NASB); Luke 18: 27 (NASB).
Abraham Mitrie Rihbany, The Syrian Christ (Boston: Houghton Mifflin Company, 1916), 131-132.
Rory C. Foster, Studies in the Life of Christ: Introduction, the Early Period, the Middle Period, the Final Week (College Press, 1995), 1387.
Bernard Ramm, Protestant Biblical Interpretation: A Textbook of Hermeneutics, 3rd edition. (Grand Rapids: Baker Book House, 1970), 11.
J.C. Polkinghorne, Science and the Trinity: The Christian Encounter with Reality, (New Haven: Yale University Press, 2006), 44.
Lucas, “Interpreting Genesis,” 3.
Kenneth E. Bailey, The Cross and the Prodigal: Luke 15 Through the Eyes of Middle Eastern Peasants, (Illinois: InterVarsity Press, 2005), 66-74.
Lucas, “Interpreting Genesis,” 2. The quoted passage is from D.M. MacKay, The Open Mind(Leicester: IVP, 1988), 151-152.
Lucas, “Interpreting Genesis,” 1.

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