Behold the Lamb
Come People of the Risen King
How Deep the Father's Love for Us
In Christ Alone
The Power of the Cross
There is a Hope
More from Chinese Immanuel Church (Sacramento, California) here. Time to introduce Townend/Getty songs to the Cantonese congregation!
Saturday 31 March 2012
Tuesday 27 March 2012
Prayer of Moses
"If you are pleased with me, teach me your ways so I may know you and continue to find favour with you." - Exodus 33:13a (NIV)
Saturday 24 March 2012
Two Ways to Read Genesis 32:22-32
That night Jacob got up and took his two wives, his two maidservants and his eleven sons and crossed the ford of the Jabbok. After he had sent them across the stream, he sent over all his possessions. So Jacob was left alone, and a man wrestled with him till daybreak. When the man saw that he could not overpower him, he touched the socket of Jacob's hip so that his hip was wrenched as he wrestled with the man. Then the man said, "Let me go, for it is daybreak."
But Jacob replied, "I will not let you go unless you bless me."
The man asked him, "What is your name?"
"Jacob," he answered.
Then the man said, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome."
Jacob said, "Please tell me your name."
But he replied, "Why do you ask my name?" Then he blessed him there.
So Jacob called the place Peniel, saying, "It is because I saw God face to face, and yet my life was spared."
The sun rose above him as he passed Peniel, and he was limping because of his hip. Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob's hip was touched near the tendon.
- Genesis 32:22-32 (NIV)
The Man-Centred Way
Jacob wrestled with God and was blessed. Therefore, we should wrestle with God until He blesses us.
The God-Centred Way
God takes the initiative to reveal Himself to us by His grace. Furthermore, God accomplishes His purposes through us wrestling with Him; working out our salvation with fear and trembling, for it is God who works in us to will and to act according to His good purpose (Philippians 2:12b-13, NIV)
But Jacob replied, "I will not let you go unless you bless me."
The man asked him, "What is your name?"
"Jacob," he answered.
Then the man said, "Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome."
Jacob said, "Please tell me your name."
But he replied, "Why do you ask my name?" Then he blessed him there.
So Jacob called the place Peniel, saying, "It is because I saw God face to face, and yet my life was spared."
The sun rose above him as he passed Peniel, and he was limping because of his hip. Therefore to this day the Israelites do not eat the tendon attached to the socket of the hip, because the socket of Jacob's hip was touched near the tendon.
- Genesis 32:22-32 (NIV)
The Man-Centred Way
Jacob wrestled with God and was blessed. Therefore, we should wrestle with God until He blesses us.
The God-Centred Way
God takes the initiative to reveal Himself to us by His grace. Furthermore, God accomplishes His purposes through us wrestling with Him; working out our salvation with fear and trembling, for it is God who works in us to will and to act according to His good purpose (Philippians 2:12b-13, NIV)
Sunday 18 March 2012
On Truth and Power
*Random thoughts arising from this morning's message in church, Crucified Truth (John 18:28-19:16)*
On Truth
"You are a king, then!" said Pilate.
Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me."
"What is truth?" Pilate asked. With this he went out again to the Jews and said, "I find no basis for a charge against him."
- John 18:37-38 (NIV)
According to Jesus, truth is absolute. Everyone on the side of truth listens to Him.
According to Pilate, truth is relative. Ironically, in his capacity as a judge Pilate then goes on to make the truth claim that he finds no basis for a charge against Jesus.
(Is the claim that 'truth is relative' absolute or relative? If the claim that 'truth is relative' is absolute, then it is not relative. If the claim that 'truth is relative' is relative, then we cannot say with absolute certainty that 'truth is relative'. Therefore, truth is not relative.)
On Power
"Do you refuse to speak to me?" Pilate said. "Don't you realise I have power either to free you or to crucify you?"
Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin."
From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."
- John 19:10-12 (NIV)
According to Jesus, power is given to us from above (ie. by God). In Romans 13:1, Paul instructs us that everyone must submit himself to the governing authorities, for there is no authority except that which God has established.
According to Pilate, in his capacity as a judge he has the power to either free or crucify Jesus. Again, this is ironic on a number of counts.
Firstly, Pilate's power - all the more so in his capacity as a judge - is (or at least ought to be) grounded in truth, which Pilate holds is relative. To this end, Pilate's power is relative.
Secondly, Pilate's power is given to him from above.
"Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen." - Acts 4:27-28 (NIV)
Finally, Pilate's power is taken away from him from below.
"From then on, Pilate tried to set Jesus free, but the Jews kept shouting... finally Pilate handed him over to them to be crucified." - John 19:12a, 16 (NIV)
Excursus: Why the 'therefore' in John 19:11?
The first part of John 19:11 refers to God - the One who gave Pilate his power, while the second part of John 19:11 refers to Caiaphas (the high priest that year) and the people - the one(s) who handed Jesus over to Pilate.
In my humble opinion, the 'therefore' in John 19:11 hints that God revealed who Jesus was to Caiaphas and the people - indeed, this is one of the main themes in John's gospel - but that they rejected Him and handed Him over to Pilate to be crucified.
In logical form,
1. God gave Pilate the power to either free or crucify Jesus. (Stated Premise)
2. God revealed who Jesus was to Caiaphas and the people, giving them the power of choice to either accept or reject Jesus. (Underlying Premise)
3. Therefore, Pilate was responsible for his choice to crucify Jesus, while Caiaphas and the people were responsible - indeed, guilty of a greater sin than Pilate - for their choice to reject Jesus and hand Him over to Pilate to be crucified. (Conclusion)
*****
How are we responding to the revelation we have received?
On Truth
"You are a king, then!" said Pilate.
Jesus answered, "You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me."
"What is truth?" Pilate asked. With this he went out again to the Jews and said, "I find no basis for a charge against him."
- John 18:37-38 (NIV)
According to Jesus, truth is absolute. Everyone on the side of truth listens to Him.
According to Pilate, truth is relative. Ironically, in his capacity as a judge Pilate then goes on to make the truth claim that he finds no basis for a charge against Jesus.
(Is the claim that 'truth is relative' absolute or relative? If the claim that 'truth is relative' is absolute, then it is not relative. If the claim that 'truth is relative' is relative, then we cannot say with absolute certainty that 'truth is relative'. Therefore, truth is not relative.)
On Power
"Do you refuse to speak to me?" Pilate said. "Don't you realise I have power either to free you or to crucify you?"
Jesus answered, "You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin."
From then on, Pilate tried to set Jesus free, but the Jews kept shouting, "If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar."
- John 19:10-12 (NIV)
According to Jesus, power is given to us from above (ie. by God). In Romans 13:1, Paul instructs us that everyone must submit himself to the governing authorities, for there is no authority except that which God has established.
According to Pilate, in his capacity as a judge he has the power to either free or crucify Jesus. Again, this is ironic on a number of counts.
Firstly, Pilate's power - all the more so in his capacity as a judge - is (or at least ought to be) grounded in truth, which Pilate holds is relative. To this end, Pilate's power is relative.
Secondly, Pilate's power is given to him from above.
"Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen." - Acts 4:27-28 (NIV)
Finally, Pilate's power is taken away from him from below.
"From then on, Pilate tried to set Jesus free, but the Jews kept shouting... finally Pilate handed him over to them to be crucified." - John 19:12a, 16 (NIV)
Excursus: Why the 'therefore' in John 19:11?
The first part of John 19:11 refers to God - the One who gave Pilate his power, while the second part of John 19:11 refers to Caiaphas (the high priest that year) and the people - the one(s) who handed Jesus over to Pilate.
In my humble opinion, the 'therefore' in John 19:11 hints that God revealed who Jesus was to Caiaphas and the people - indeed, this is one of the main themes in John's gospel - but that they rejected Him and handed Him over to Pilate to be crucified.
In logical form,
1. God gave Pilate the power to either free or crucify Jesus. (Stated Premise)
2. God revealed who Jesus was to Caiaphas and the people, giving them the power of choice to either accept or reject Jesus. (Underlying Premise)
3. Therefore, Pilate was responsible for his choice to crucify Jesus, while Caiaphas and the people were responsible - indeed, guilty of a greater sin than Pilate - for their choice to reject Jesus and hand Him over to Pilate to be crucified. (Conclusion)
*****
How are we responding to the revelation we have received?
How to Read the Bible
In our Sunday school class circle we were discussing Genesis 22, the account of God coming to Abraham and telling him to take his beloved son, Isaac, and offer him as a sacrifice. "I have always struggled with this story," one man in the class said. "I just can't understand how God could ask Abraham to do that. It just seems so cruel."
Many of us have struggled to understand what seems like an outrageous request... perhaps we're meant to feel a bit appalled. Perhaps it is not until we feel a sense of outrage over these seemingly unfair requests that we can be prepared to feel an appropriate sense of wonder when we begin to see what we're meant to see in these difficult-to-swallow scenarios. When we begin to see what God intends for us to see, our outrage gives way to adoration, consternation gives way to worship, and horror melts into humility before a God who, rather than asking the unthinkable of us, has done the unimaginable for us.
Why would God ask Abraham to offer his son as a sacrifice? Is God trying to teach us that we should be willing to sacrifice what is most precious to us? No. This story is not recorded to inspire sacrifice to God. Instead, it paints in vivid colours the sacrifice of God. The point of this story is not to convince you that you must be willing to sacrifice to God what is most precious to you, but rather to prepare you to take in the magnitude of the gift when you see that God was willing to sacrifice what was most precious to Him - His own beloved Son - for you...
If we read the Bible assuming that we are expected to follow in the footsteps of those who are featured in its pages, we will find ourselves always trying harder to sacrifice and obey but never measuring up. We'll assume that God asks us to do things that will make us miserable just to put us through a test of our allegiance - diminishing, rather than magnifying God in our hearts.
But when we read the Bible recognising that it is not about what we must do for Him, but about what He has done for us through Christ, rather than being offended by what we fear He may ask of us, we find rest in what He has done for us.
- Nancy Guthrie, How Could God Ask That?
Many of us have struggled to understand what seems like an outrageous request... perhaps we're meant to feel a bit appalled. Perhaps it is not until we feel a sense of outrage over these seemingly unfair requests that we can be prepared to feel an appropriate sense of wonder when we begin to see what we're meant to see in these difficult-to-swallow scenarios. When we begin to see what God intends for us to see, our outrage gives way to adoration, consternation gives way to worship, and horror melts into humility before a God who, rather than asking the unthinkable of us, has done the unimaginable for us.
Why would God ask Abraham to offer his son as a sacrifice? Is God trying to teach us that we should be willing to sacrifice what is most precious to us? No. This story is not recorded to inspire sacrifice to God. Instead, it paints in vivid colours the sacrifice of God. The point of this story is not to convince you that you must be willing to sacrifice to God what is most precious to you, but rather to prepare you to take in the magnitude of the gift when you see that God was willing to sacrifice what was most precious to Him - His own beloved Son - for you...
If we read the Bible assuming that we are expected to follow in the footsteps of those who are featured in its pages, we will find ourselves always trying harder to sacrifice and obey but never measuring up. We'll assume that God asks us to do things that will make us miserable just to put us through a test of our allegiance - diminishing, rather than magnifying God in our hearts.
But when we read the Bible recognising that it is not about what we must do for Him, but about what He has done for us through Christ, rather than being offended by what we fear He may ask of us, we find rest in what He has done for us.
- Nancy Guthrie, How Could God Ask That?
Saturday 17 March 2012
The Rule of Law
While the Bible contains numerous exhortations to love the LORD, nobody in the Bible ventures (in the first person) to profess that they love Him. At least not in the original Hebrew (ahab) or Greek (agape), although Peter comes close in John 20:15-17 when he says that he loves (philia, not agape) Jesus.
On the other hand, Psalm 119 alone contains countless references to the psalmist loving the Torah, the Law.
Principle: The proof of our love for the LORD is not the profession of love but covenantal commitment to His Law.
Food Laws
Premise: "You are the children of the LORD your God. Do not cut yourselves or shave the front of your heads for the dead, for you are a people holy to the LORD your God. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession." - Deuteronomy 14:1-2 (NIV)
Therefore: "Do not eat any detestable thing." - Deuteronomy 14:3 (NIV)
Clean animals tend to be associated with sacrifice (cf. Deuteronomy 14:4-5).
On the other hand, unclean animals such as scavengers tend to be associated with death but not by sacrifice (cf. Deuteronomy 14:12-18).
On the other hand, Psalm 119 alone contains countless references to the psalmist loving the Torah, the Law.
Principle: The proof of our love for the LORD is not the profession of love but covenantal commitment to His Law.
Food Laws
Premise: "You are the children of the LORD your God. Do not cut yourselves or shave the front of your heads for the dead, for you are a people holy to the LORD your God. Out of all the peoples on the face of the earth, the LORD has chosen you to be his treasured possession." - Deuteronomy 14:1-2 (NIV)
Therefore: "Do not eat any detestable thing." - Deuteronomy 14:3 (NIV)
Clean animals tend to be associated with sacrifice (cf. Deuteronomy 14:4-5).
On the other hand, unclean animals such as scavengers tend to be associated with death but not by sacrifice (cf. Deuteronomy 14:12-18).
Friday 16 March 2012
The Grace of Law
"This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob." - Deuteronomy 30:19-20 (NIV)
It is by grace that we are extended the offer of life or death.
It is by grace that we are enlightened on the consequences of not choosing life.
It is by grace that we are enabled to choose life.
It is by grace that we are extended the offer of life or death.
It is by grace that we are enlightened on the consequences of not choosing life.
It is by grace that we are enabled to choose life.
Thursday 15 March 2012
Deuteronomy
How are Christians to read the book today? The following principles may guide in the face of this challenge. First, rather than beginning with what the NT has to say about Deuteronomy, we should read the book as an ancient Near Eastern document that addressed issues current a thousand years before Christ, in idioms derived from that cultural world. Although the NT church accepted this book as authoritative Scripture, Deuteronomy sought to govern the life of Israel, composed largely of ethnic descendants of the patriarchs.
Second, we should recognise the book as a written deposit of eternal truth. Some of these verities are cast in explicit declarative form, as in "Yahweh is God; there is no other [god] besides Him." Others are couched in distinctive Israelite cultural dress, for which we need to identify the underlying theological principle. For example, "When you build a new house, you shall make a parapet for your roof." This represents a specific way of demonstrating covenantal love for one's neighbour.
The validity of specific commands for the Christian may not be answered simply by examining what the NT explicitly affirms. On the contrary, unless the NT explicitly declares a Deuteronomic ordinance passe, we should assume minimally that the principle underlying the command remains valid.
Third, after we establish the meaning of a passage in original context, we must reflect on its significance in light of Christ, who has fulfilled the law (and the prophets, Matthew 5:17). This means not only that He is the perfect embodiment of all the law demands, and its perfect interpreter, but also that He represents the climax of the narrative. The message of the NT is that the One who spoke on the plains of Moab is none other than Jesus Christ, Yahweh incarnate in human form.
- Daniel I. Block, Deuteronomy
Second, we should recognise the book as a written deposit of eternal truth. Some of these verities are cast in explicit declarative form, as in "Yahweh is God; there is no other [god] besides Him." Others are couched in distinctive Israelite cultural dress, for which we need to identify the underlying theological principle. For example, "When you build a new house, you shall make a parapet for your roof." This represents a specific way of demonstrating covenantal love for one's neighbour.
The validity of specific commands for the Christian may not be answered simply by examining what the NT explicitly affirms. On the contrary, unless the NT explicitly declares a Deuteronomic ordinance passe, we should assume minimally that the principle underlying the command remains valid.
Third, after we establish the meaning of a passage in original context, we must reflect on its significance in light of Christ, who has fulfilled the law (and the prophets, Matthew 5:17). This means not only that He is the perfect embodiment of all the law demands, and its perfect interpreter, but also that He represents the climax of the narrative. The message of the NT is that the One who spoke on the plains of Moab is none other than Jesus Christ, Yahweh incarnate in human form.
- Daniel I. Block, Deuteronomy
Wednesday 14 March 2012
More Lessons from Deuteronomy
1. There are two stone tablets on which the ten command(ment)s are written.
"These are the commandments the Lord proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me." - Deuteronomy 5:22 (NIV)
The significance of having two tablets is not that the first tablet lists the "vertical" commands (1 to 4, pertaining to the relationship between God and man) while the second tablet lists the "horizontal" commands (5 to 10, pertaining to the relationship among men). Rather, both tablets list all 10 commands. The first tablet is God's copy of Israel's commitment to the covenant while the second tablet is Israel's copy of God's commitment to the covenant (not that it is in doubt), in keeping with the ancient Near Eastern practice of parties holding a copy of each other's commitment to an agreement.
2. Exodus 20 and Deuteronomy 5 are addressed to the head of the house, the only one who would have children/servants/livestock (cf. Exodus 20:8-10, Deuteronomy 5:12-14). Again, the head of the house is responsible for everyone and everything in the house.
Interestingly, Exodus 20:8-10 is grounded in creation (cf. Exodus 20:11) while Deuteronomy 5:12-14 is grounded in the exodus (cf. Deuteronomy 5:15).
3. Exodus 20:7 and Deuteronomy 5:11 (You shall not misuse the name of the LORD your God) are not so much about swearing as they are about misrepresenting God as His body here on earth. In other words, saying we belong to God while living like we belong to Baal.
"These are the commandments the Lord proclaimed in a loud voice to your whole assembly there on the mountain from out of the fire, the cloud and the deep darkness; and he added nothing more. Then he wrote them on two stone tablets and gave them to me." - Deuteronomy 5:22 (NIV)
The significance of having two tablets is not that the first tablet lists the "vertical" commands (1 to 4, pertaining to the relationship between God and man) while the second tablet lists the "horizontal" commands (5 to 10, pertaining to the relationship among men). Rather, both tablets list all 10 commands. The first tablet is God's copy of Israel's commitment to the covenant while the second tablet is Israel's copy of God's commitment to the covenant (not that it is in doubt), in keeping with the ancient Near Eastern practice of parties holding a copy of each other's commitment to an agreement.
2. Exodus 20 and Deuteronomy 5 are addressed to the head of the house, the only one who would have children/servants/livestock (cf. Exodus 20:8-10, Deuteronomy 5:12-14). Again, the head of the house is responsible for everyone and everything in the house.
Interestingly, Exodus 20:8-10 is grounded in creation (cf. Exodus 20:11) while Deuteronomy 5:12-14 is grounded in the exodus (cf. Deuteronomy 5:15).
3. Exodus 20:7 and Deuteronomy 5:11 (You shall not misuse the name of the LORD your God) are not so much about swearing as they are about misrepresenting God as His body here on earth. In other words, saying we belong to God while living like we belong to Baal.
Tuesday 13 March 2012
Lessons from Deuteronomy
1. Moses is not speaking to Singapore. Moses is speaking to the church in Singapore.
2. The Deuteronomic Formula for Life: Read, Hear, Learn, Fear, Obey and Live
3. The head of the house is responsible for everyone and everything in the house.
"When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof." - Deuteronomy 22:8 (NIV)
Deuteronomy 22:8 is not about building a house (structural). Deuteronomy 22:8 is about building a house (spiritual).
2. The Deuteronomic Formula for Life: Read, Hear, Learn, Fear, Obey and Live
3. The head of the house is responsible for everyone and everything in the house.
"When you build a new house, make a parapet around your roof so that you may not bring the guilt of bloodshed on your house if someone falls from the roof." - Deuteronomy 22:8 (NIV)
Deuteronomy 22:8 is not about building a house (structural). Deuteronomy 22:8 is about building a house (spiritual).
Monday 12 March 2012
Power is nothing without control
Today I met an ex-prison officer (purely by coincidence divine providence) who was in service from the mid 70s to the mid 90s. He shared a few things about jailcraft which were interesting to say the least.
Today I also attended a BGST public lecture on the role and ministry of Moses in the book of Deuteronomy. Or 'Will the real Moses please rise?'
Today I also attended a BGST public lecture on the role and ministry of Moses in the book of Deuteronomy. Or 'Will the real Moses please rise?'
Saturday 10 March 2012
The 3 Rs
Not just rehab, renew and restart. But remember, respond and reflect.
And so with thankfulness and faith we rise
To respond and to remember
Our call to follow in the steps of Christ
As His body here on earth
As we share in His suffering
We proclaim: Christ will come again!
And we'll join in the feast of heaven
Around the table of the King
Around the table of the King
And so with thankfulness and faith we rise
To respond and to remember
Our call to follow in the steps of Christ
As His body here on earth
As we share in His suffering
We proclaim: Christ will come again!
And we'll join in the feast of heaven
Around the table of the King
Around the table of the King
Tuesday 6 March 2012
Verse of the Day
"[Rehoboam] did evil because he had not set his heart on seeking the LORD." - 2 Chronicles 12:14 (NIV)
The verse does not say that Rehoboam did evil because he was not seeking the LORD. The verse says that he did evil because he had not set his heart on seeking the LORD. Not seeking the LORD is the symptom, while not setting your heart on seeking the LORD is the cause.
Have you set your heart on seeking the LORD?
O great God of highest heaven
Occupy my lowly heart
Own it all and reign supreme
Conquer every rebel power
Let no vice or sin remain
That resists Your holy war
You have loved and purchased me
Make me Yours forever more
The verse does not say that Rehoboam did evil because he was not seeking the LORD. The verse says that he did evil because he had not set his heart on seeking the LORD. Not seeking the LORD is the symptom, while not setting your heart on seeking the LORD is the cause.
Have you set your heart on seeking the LORD?
O great God of highest heaven
Occupy my lowly heart
Own it all and reign supreme
Conquer every rebel power
Let no vice or sin remain
That resists Your holy war
You have loved and purchased me
Make me Yours forever more
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