26 April 2009
Speaker: Ps Barnabas Boon
Text: 2 Timothy 2:15-26
In our quest to please God, we need to ask these questions: “How can we obtain his approval as workmen for the Lord? What should we do in order to win his approval for our lives? How can we be fit vessels for his purposes?"
2 Timothy 2:15-26 teaches us that in order to be fit vessels we must satisfy three conditions. They are:
• A vessel fit for God (15-19)
• A vessel fit for oneself (16-22)
• A vessel fit for others (22-26)
A vessel fit for God
In order to be a vessel fit for God, we must first gain his approval (15a). There is a need for us to cultivate a lifestyle that gains the approval of God. Do your best to present yourself to God as one approved (15a). To be one approved of God, one must be one who is loved and accepted by God. Our one aim is to seek for his approval. He is the father who would approve of our conduct and our behaviour. Our actions are to be geared so that we will please him and him alone. How can we know what is pleasing to God? The answer is to read the bible. It contains all that is sufficient for us to win his approval.
Secondly, we must be his people and gladly bear his name and mark. (19c). We must seek to cultivate a lifestyle that honors his name. “Everyone who confesses the name of the Lord must turn away from wickedness”19Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his and, "Everyone who confesses the name of the Lord must turn away from wickedness." His name is the basis of God’s approval over our lives. There is no other name except that of Jesus that we are saved. (Acts 4:12…And in none other is there salvation: for neither is there any other name under heaven, which is given among men, wherein we must be saved.). Also, we must turn away from wickedness. If we confess and is branded with his mark which is his name, then it is imperative that we should turn away from wickedness. His name must mean something.
Thirdly, there is a need for us to cultivate a lifestyle which is a testimony to the truth and power of his word. A workman who does not need to be ashamed and who correctly handles the word of truth. A workman who does not need to be ashamed and who correctly handles the word of truth. 16Avoid godless chatter, because those who indulge in it will become more and more ungodly. 17Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, 18who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some. 19Nevertheless, God's solid foundation stands firm, sealed with this inscription: "The Lord knows those who are his,"[a] and, "Everyone who confesses the name of the Lord must turn away from wickedness." We must not be ashamed of his word. Our relationship with God must impact our attitude to his word. We must not be ashamed of his word. If we are then we are ashamed with God. Not only must we not be ashamed of his word, we must also learn how to correctly handle his word. This is particularly important to all preachers.
A vessel fit for oneself
First, An inward look (20 & 21). We need to have an inward gaze to know where we came from and where we are going. In a large house there are articles not only of gold and silver but also of wood and clay; some for noble purposes and some ignoble 21 If a man cleanses himself from the latter, he will be an instrument for noble purposes, made holy, useful to the Master and prepared to do any good work. We are articles made of gold and silver, as well as of wood and clay. It does not matter where one comes from. Our origins do not matter in the eyes of God. What matters is how we put your bodies to use. If a man cleanses…Even if one has put one’s body to ignoble use, if there is cleansing, there is still the possibility that the body can be redeemed for noble use. We will be an instrument useful to the Master. Let us remember that it is the Lord who will use us. He will be the one who will make us his instruments. The important role for us then is to be available to God and that is all.
Second, An outward look (16). Our outward behaviour very much concerns how we deal with others. And how we deal with others often is through the use of words from our mouths. How we control our mouths and the words that come out will do so much to order the inner part of ourselves. Our mouths are like springs of water. A fresh water spring has fresh water that comes from the earth. A fresh water spring cannot yield brackish water (James 3:11-12… 11Can both fresh water and salt[a] water flow from the same spring? 12My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.) Avoid godless chatter because those who indulge in it will become more and more ungodly. Our mouths cannot be openings from which comes blessings and godless chatter. We need to remember that there is a link between indulging in godless chatter and becoming more and more ungodly. John Wesley observed, “They who babble will grow worse and worse”.
A vessel fit for others
First, Hand to hand (22b). In order to grow a vessel approved of God we must join with like minded others who are on the same journey of faith. This is something one must do. (Join) along with those who call on the Lord out of a pure heart (22b). We must come together with those who are pure in heart and who call on the Lord. Like coals with dim fires they will soon ignite a roaring one.
Second, Mouth to mouth (23-25). We must not join with others in fostering stupid and foolish arguments because they produce quarrels. Do not have anything to do with foolish and stupid arguments because you know they produce quarrels And the Lord’s servant must not quarrel; instead, he must be kind to everyone, able to teach, not resentful. Those who oppose him he must gently instruct, in the hope that God will grant them repentance leading them to a knowledge of the truth. We must avoid the quarrelsome ones. The jaw to jaw response of those who are contentious must be strenuously avoided. Our efforts must be directed rather to their salvation not through arguments and quarrels but through gentle, patient and kind engagement. We must never be resentful even when they try to hurt us.
May the Lord cleanse and sanctify us, and make us vessels fit for his purposes, to the glory of his name. Amen.
Monday, April 27, 2009
Wednesday, April 22, 2009
Life in the Power of Prayer
Sunday Worship 19 April 2009
Speaker: Ps Barnabas Boon
Text: 1 Timothy 2:1-8
1. What is prayer?
1I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone
Prayer is talking to God with all these meanings and connotations. There are four things about prayer.
* Requests (Prayer is begging). We come to God with a sense of need and insufficiency . The word "supplications" ([@deesis]) means "requests," or "entreaties" (cf. Phil. 4:6; Matt. 9:38). It is like the word "beg," and is much like saying a fervent "please." So prayer is begging.
* "Prayers“ (Prayer is worship) . We come with devotion in mind. The word prayers ([@proseuche]) is a word always used of requests addressed to God (cf. Rom. 15:30). Prayer is also worship.
* "Intercessions“ (Prayer is intimacy). We come to God with childlike confidence, generally in behalf of another. The word intercessions ([@enteuxis]) combines two great ideas: the verb form means "to have an intimate talk with someone"; the noun was also used of petitions submitted to a king or governor. Thus, it signifies to the Christian the high privilege of having an intimate talk with the ruler of the universe. Prayer is having an intimate talk to the great God above.
* "Thanksgiving“ (Prayer is gratitude) . We pray as if we have received in a grateful manner. The word ([@eucharistia]) means "gratitude." The phrase "for all men" suggests that gratitude, as well as supplications, prayers, and intercessions, should be expressed for all men. There were some in the church who did not have this feeling for all men, especially for the uncircumcised Gentiles. Prayer is also about gratitude.
2. Who do we pray for?
1I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—2for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. As an overview, we pray for 1) everyone, 2) Kings and rulers and 3) those in authority over us. However corrupt and evil they are we must pray for them.
* Be made for everyone…Jew and gentile alike. No one is exempt from our prayer. We must never discriminate in prayer whether it is in terms of time ie. Time for prayer and when we are not in a time for prayer we do not pray for people. In terms of circumstance. We must pray at all times and in all places. I always pray for my fellow bikers who may be driving dangerously. Pray for them and do not curse them with a death or injury wish.
* For Kings…For rulers. The word "king" ([@basileus]) is also translated "ruler" or "sovereign." 1 Timothy 6:15 uses the word sovereign or dunastes which is an earthly power. The word basileus is a word for the king of kings, the emperor. At this time Emperor Claudius and the Nero were in power. These were terrible tyrants and yet Paul urges Christians to pray for them.
* All those in authority…The lesser officials of the government especially what we would term the little Napoleons who literally have power over our life and death and well being.
We must pray for all in our prayers. No one is exempt. We must also pray for our enemies because we are called to love them. Matthew 5:4…But I say to you, love your enemies, and pray for those who persecute you. The fundamental law of Christ's kingdom is to love your enemies. Jesus’ example is in itself a study of this application. Our enemies are to be conquered by love
3. What should we pray for?
2for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. We pray for peaceful and quiet lives as well as for godly and holy lives
* Peaceful and quiet lives… The word "quiet" ([@hesuchia]) is used also in 1 Tim. 2:11 urging women to be "quiet" and submissive in their relation to men in the public services of the church. It is descriptive of the Christian's life under the rulers of civil affairs (cf. 1 Pet. 2:13-17; 1 Thess. 3:12; 4:11). Luke uses it more than anyone else, especially in Acts where Paul's ministry is disturbed by noisy riots and confusion stirred up by those who opposed the truth. The word "peaceful" ([@eremos]) suggests tranquillity and contentment.
* Godly and holy lives… The word "godly" ([@eusebeia]) may be translated "piety," "religion," or "godliness." "Respectful or holy" ([@semnotes]) implies reverence, dignity, holiness, and seriousness.
4. Why should we pray?
3This is good, and pleases God our Savior, 4who wants all men to be saved and to come to a knowledge of the truth.
We pray because it is a good thing, it pleases God and we also pray for the salvation of the world
* It is good…The language here is almost identical with Paul's words in 2 Cor. 8:21, where "good" ([@kalon]) is translated "honorable." When we say we are praying for you we are doing something good and honorable. It honors God and it honors man.
* It pleases God… The word means "acceptable" or “pleases”. Those who live as such has the promise of God to accept him and to view him as one who is fit for the Kingdom of God.
* For salvation and knowledge… Unless God accepts a man, he cannot be saved. Our prayers will be part of the way in which God accepts a man. Sharing the gospel and prayer are vital partners..
o For knowledge…Prayer ensures proper follow up and teaching and the growth of a soul through right knowledge. What is this knowledge? 5For there is one God and one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all men—the testimony given in its proper time. 7And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles. For knowledge…Prayer ensures proper follow up and teaching and the growth of a soul through right knowledge.
What is this knowledge? 5For there is one God and one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all men the testimony given in its proper time. 7And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles. This knowledge encompasses four things.
1. There is one God
2. One mediator between God and man
3. Jesus Christ is the man
4. Jesus gave himself as a ransom for all men
5. How should we pray?
8I want men everywhere to lift up holy hands in prayer, without anger or disputing.
* Want…The word for "desire" ([@boulomai]) means a wish or intention. It is much like the word [@thelo] which is used to express God's desire in 1 Tim. 2:4. Both [@boulomai] and [@thelo] suggest not only desire but also a desire that directs one's energies and shapes his decisions. Jesus used both words with much the same meaning (Matt. 6:10; Luke 22:44).
* Lift up hands…The expression "lifting up holy hands" is most appropriate in conjunction with the word for "pray" ([@proseuchomai], see comments on 1 Tim. 2:1). It was also a common gesture for prayer in the ancient world as shown by Christian art and sculpture. It dates back to Hebrew usage (cf. Ps. 141:2; 63:4; 28:2). Men are to plead, beg, and entreat. The hands lifted toward God suggests the hands of a dependent child lifted toward a father who has the power to grant what the child needs and desires.
* Holy hands.. These lifted hands must be "holy hands". The word "holy" ([@hosios]) means "devoted" and "pleasing to God" (cf. James 4:8, Ps. 24:3,4). They must also be helping hands (Eph. 4:28). The man who gives the back of his hand to his brother cannot open palms of requesting hands to the heavenly Father.
* No anger or disputing… The word "anger" ([@orge]) suggests violent emotions or wrath (compare Titus 1:7). The word "quarreling" ([@dialogismos]) has been translated by some to mean "doubt," suggesting that one who prays should not do so with doubt in his heart. But it seems that "quarreling" or "disputing" goes better with "anger". In Rom. 14:1 it is translated "disputes over opinions." The word is used in the New Testament with a bad connotation. It is derived from [@dialegomai], which is often used with a good meaning in reference to Paul's "arguing" in the synagogues (Acts 18:4; 19:8; 20:9). It is also used often to describe the kind of doubt and questioning that the Scribes and Pharisees engaged in as they argued with Jesus
Challenge:
Let us then pray, brothers and sisters, privately and publicly, alone and together with others, at set times and at all times, for everyone, in faith and humility, in submission and obedience to God, for then we shall have peace and joy in Him always who does all things well and for His own glory.
Speaker: Ps Barnabas Boon
Text: 1 Timothy 2:1-8
1. What is prayer?
1I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone
Prayer is talking to God with all these meanings and connotations. There are four things about prayer.
* Requests (Prayer is begging). We come to God with a sense of need and insufficiency . The word "supplications" ([@deesis]) means "requests," or "entreaties" (cf. Phil. 4:6; Matt. 9:38). It is like the word "beg," and is much like saying a fervent "please." So prayer is begging.
* "Prayers“ (Prayer is worship) . We come with devotion in mind. The word prayers ([@proseuche]) is a word always used of requests addressed to God (cf. Rom. 15:30). Prayer is also worship.
* "Intercessions“ (Prayer is intimacy). We come to God with childlike confidence, generally in behalf of another. The word intercessions ([@enteuxis]) combines two great ideas: the verb form means "to have an intimate talk with someone"; the noun was also used of petitions submitted to a king or governor. Thus, it signifies to the Christian the high privilege of having an intimate talk with the ruler of the universe. Prayer is having an intimate talk to the great God above.
* "Thanksgiving“ (Prayer is gratitude) . We pray as if we have received in a grateful manner. The word ([@eucharistia]) means "gratitude." The phrase "for all men" suggests that gratitude, as well as supplications, prayers, and intercessions, should be expressed for all men. There were some in the church who did not have this feeling for all men, especially for the uncircumcised Gentiles. Prayer is also about gratitude.
2. Who do we pray for?
1I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—2for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. As an overview, we pray for 1) everyone, 2) Kings and rulers and 3) those in authority over us. However corrupt and evil they are we must pray for them.
* Be made for everyone…Jew and gentile alike. No one is exempt from our prayer. We must never discriminate in prayer whether it is in terms of time ie. Time for prayer and when we are not in a time for prayer we do not pray for people. In terms of circumstance. We must pray at all times and in all places. I always pray for my fellow bikers who may be driving dangerously. Pray for them and do not curse them with a death or injury wish.
* For Kings…For rulers. The word "king" ([@basileus]) is also translated "ruler" or "sovereign." 1 Timothy 6:15 uses the word sovereign or dunastes which is an earthly power. The word basileus is a word for the king of kings, the emperor. At this time Emperor Claudius and the Nero were in power. These were terrible tyrants and yet Paul urges Christians to pray for them.
* All those in authority…The lesser officials of the government especially what we would term the little Napoleons who literally have power over our life and death and well being.
We must pray for all in our prayers. No one is exempt. We must also pray for our enemies because we are called to love them. Matthew 5:4…But I say to you, love your enemies, and pray for those who persecute you. The fundamental law of Christ's kingdom is to love your enemies. Jesus’ example is in itself a study of this application. Our enemies are to be conquered by love
3. What should we pray for?
2for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. We pray for peaceful and quiet lives as well as for godly and holy lives
* Peaceful and quiet lives… The word "quiet" ([@hesuchia]) is used also in 1 Tim. 2:11 urging women to be "quiet" and submissive in their relation to men in the public services of the church. It is descriptive of the Christian's life under the rulers of civil affairs (cf. 1 Pet. 2:13-17; 1 Thess. 3:12; 4:11). Luke uses it more than anyone else, especially in Acts where Paul's ministry is disturbed by noisy riots and confusion stirred up by those who opposed the truth. The word "peaceful" ([@eremos]) suggests tranquillity and contentment.
* Godly and holy lives… The word "godly" ([@eusebeia]) may be translated "piety," "religion," or "godliness." "Respectful or holy" ([@semnotes]) implies reverence, dignity, holiness, and seriousness.
4. Why should we pray?
3This is good, and pleases God our Savior, 4who wants all men to be saved and to come to a knowledge of the truth.
We pray because it is a good thing, it pleases God and we also pray for the salvation of the world
* It is good…The language here is almost identical with Paul's words in 2 Cor. 8:21, where "good" ([@kalon]) is translated "honorable." When we say we are praying for you we are doing something good and honorable. It honors God and it honors man.
* It pleases God… The word means "acceptable" or “pleases”. Those who live as such has the promise of God to accept him and to view him as one who is fit for the Kingdom of God.
* For salvation and knowledge… Unless God accepts a man, he cannot be saved. Our prayers will be part of the way in which God accepts a man. Sharing the gospel and prayer are vital partners..
o For knowledge…Prayer ensures proper follow up and teaching and the growth of a soul through right knowledge. What is this knowledge? 5For there is one God and one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all men—the testimony given in its proper time. 7And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles. For knowledge…Prayer ensures proper follow up and teaching and the growth of a soul through right knowledge.
What is this knowledge? 5For there is one God and one mediator between God and men, the man Christ Jesus, 6who gave himself as a ransom for all men the testimony given in its proper time. 7And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles. This knowledge encompasses four things.
1. There is one God
2. One mediator between God and man
3. Jesus Christ is the man
4. Jesus gave himself as a ransom for all men
5. How should we pray?
8I want men everywhere to lift up holy hands in prayer, without anger or disputing.
* Want…The word for "desire" ([@boulomai]) means a wish or intention. It is much like the word [@thelo] which is used to express God's desire in 1 Tim. 2:4. Both [@boulomai] and [@thelo] suggest not only desire but also a desire that directs one's energies and shapes his decisions. Jesus used both words with much the same meaning (Matt. 6:10; Luke 22:44).
* Lift up hands…The expression "lifting up holy hands" is most appropriate in conjunction with the word for "pray" ([@proseuchomai], see comments on 1 Tim. 2:1). It was also a common gesture for prayer in the ancient world as shown by Christian art and sculpture. It dates back to Hebrew usage (cf. Ps. 141:2; 63:4; 28:2). Men are to plead, beg, and entreat. The hands lifted toward God suggests the hands of a dependent child lifted toward a father who has the power to grant what the child needs and desires.
* Holy hands.. These lifted hands must be "holy hands". The word "holy" ([@hosios]) means "devoted" and "pleasing to God" (cf. James 4:8, Ps. 24:3,4). They must also be helping hands (Eph. 4:28). The man who gives the back of his hand to his brother cannot open palms of requesting hands to the heavenly Father.
* No anger or disputing… The word "anger" ([@orge]) suggests violent emotions or wrath (compare Titus 1:7). The word "quarreling" ([@dialogismos]) has been translated by some to mean "doubt," suggesting that one who prays should not do so with doubt in his heart. But it seems that "quarreling" or "disputing" goes better with "anger". In Rom. 14:1 it is translated "disputes over opinions." The word is used in the New Testament with a bad connotation. It is derived from [@dialegomai], which is often used with a good meaning in reference to Paul's "arguing" in the synagogues (Acts 18:4; 19:8; 20:9). It is also used often to describe the kind of doubt and questioning that the Scribes and Pharisees engaged in as they argued with Jesus
Challenge:
Let us then pray, brothers and sisters, privately and publicly, alone and together with others, at set times and at all times, for everyone, in faith and humility, in submission and obedience to God, for then we shall have peace and joy in Him always who does all things well and for His own glory.
Sunday, April 12, 2009
The Power of the Resurrection
Easter Sunday 12 April 2009
Speaker: David Tan
Text: Philippians 3:7-11
Php 3:7-11 But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ--the righteousness that comes from God and is by faith. I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead.
In contrast to some of our uncertain grasp of the historical significance of Jesus’ bodily resurrection, Paul had no such reservations. A single encounter with Jesus on the road to Damascus changed Paul around. He became a believer, an apostle, a writer of much of our NT (13 out of 27 books), a church planter, and one of the greatest living missionaries in the spread of Christianity.
So central was this experience of Jesus that Paul called Jesus his Lord, and himself Jesus’ humble slave. His whole life was completely overturned, and a new life was reconstructed to hold a new centre, a new purpose, a greater reality – Jesus the risen Lord.
Paul went on to declare in his letter to the Philippian Christians that he not only counted knowing Jesus of greatest worth, he wanted to identify with Him in every way – and he wanted to know the ‘power of his resurrection’ pressing on to experience it in increasing vitality and in greater depth, with all-consuming passion.
What does the power of Jesus’ resurrection mean to us?
1.The promise of salvation
In 1 Cor 15:2-5, Paul said that the gospel that saved came from believing that Jesus died for our sins, and that he was buried and was raised from the grave. Unless this forms part of our confession, we dare not call ourselves Christian. Salvation also includes being rescued from death. If we think our salvation only comes after death, our bodies decomposing in the ground while our spirit lives on somewhere, then we have not been rescued from death. This is why for us to be truly saved, death our last enemy (1 Cor 15:26) had to be meaningfully defeated. Jesus defeated death by his physical resurrection.
2. The hope of new creation
1 Peter 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead.
2 Corinthians 5:15 And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again…… Therefore, if anyone is in Christ, he is a new creation
The day a person puts his trust in Jesus, the old familiar way of life is interrupted – and something new takes over. What the Bible calls ‘new creation’ also means in the words of John Piper, a new taste. The child of God finds new hunger and new thirst for the things of God. God’s people need to remember that this new creation starts here and not after we die. This new creation is part of God’s Kingdom project, and therefore Christianity cannot be merely a private faith.
When we live outside this framework of God’s new creation, which is also the inauguration of God’s Kingdom, we miss the fullness of Christ – much like a musician performing alone is deprived of glorious music that’s only possible in a full orchestra.
The church of God is at the center of this new creation framework (Eph 1). This is why the early Christians met on the first day of the week – Sunday – to commemorate the resurrection of Jesus and to mark the renewal of faith in their risen Lord. On this day of worship, symbolic of Easter, they met and anticipated God’s renewing power at work in their lives.
3. The key to endurance
1 Peter 1:6,7 In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith--of greater worth than gold, which perishes even though refined by fire--may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed.
Philippians 3:13 Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.
One reason why conflict and pain are to be expected is because we live in the framework of Jesus' resurrection, while in the world, Jesus' victory is denied and rejected. However, the power of Jesus’ resurrection is a great source of divine strength in the face of such trials and suffering whatever their cause. Meanwhile, like Paul, we have a race to run. The prize is in heaven. But here on earth, we are called to finish the race. Easter gives hope of salvation, motivation to participate in God’s Kingdom, and power to overcome the past and complete the race.
Thursday, April 9, 2009
The Power to Serve
Sunday Worship 5 April 2009
Speaker: Ps Barnabas Boon
Text: 2 Timothy 2:1-13
How do we serve effectively? Where do we get our power to serve effectively in Church, in our workplace and in our families? How do we sustain the effort of service? Our meditations on the passage of scripture 2 Timothy 2:1-13, gives us an insight into how we are enabled by Jesus to serve him in a manner that will glorify and please God.
Our starting point for committed service is always the gospel. V8 reminds us that it is the death and resurrection of Jesus for the sins of a hurting world that will enervate us and our service for the world. His resurrection reminds us that there is a supernatural power that is the source of our power to serve the world. Paul also reminds Timothy (v1) that even when he is in chains, the gospel is not chained and as such, the power to share gospel is not limited by the circumstances of the preacher. In whatever circumstance, the gospel will be preached, not for self aggrandizement but for the world and for the elect.
Next, our power source comes from grace. It is from the grace of Jesus that we draw our power and strength to serve. The command “be strong” referred to in v1 is a word in the Greek from which the word dynamite is derived. Hence “be strong” is a command to serve with great power. And the source of this power is the grace of Jesus. Hence whoever comes to him and asks of this grace, Jesus will give freely and gladly. 2 Corinthians 12:9 teaches us that our complete dependence on Jesus for all our needs will also be another means whereby Jesus makes the power of his grace freely available to us. Our total dependence on him arising from our total weakness will be the means whereby Christ’s power and grace will be made available to us.
We are also empowered through hardships. Like a good soldier who endures hardship for the sake of obedience so we shall endure, for the sake of Christ and his commands. Hardship toughens and gives character. It teaches us perseverance. It strengthens us. We are always afraid that hardship will discourage. Rather the opposite is true. It should strengthen our resolve. We must not be afraid of hardship. We should use it. We must not be afraid to subject our children to the hardships of ministry. It is by this they learn endurance. It is wrong to portray service for God as all of fun only. There is fun, no doubt, but it is also hard work, hardship and perseverance.
Finally, Paul challenges us to serve in the manner of the soldier, the athlete and the farmer. All three examples are obedient to an authority. To the soldier it is his commanding officer that he must obey. The athlete is bound by the rules of the competition. The farmer is constrained by the environment and seasons. Hence we too must be bound by one authority and this authority is the word of the Lord Jesus Christ.
All three examples have a singular goal. The soldier’s goal is victory. The athlete strives for the victor’s crown. The farmer looks to the crops as his harvest and reward. So too must we have our goal in service. Our goal is none other than the sharing of the gospel of Jesus Christ to the entire world.
Our challenge therefore is to learn to serve him in power, and in whatever circumstances we are in. The Lord reminds us through the words of Paul to Timothy, that the end of it all is indeed glorious for all who serves him. If we endured the ministry of service we shall reign with him forever. If we were to die during our service for him, we shall get to reign with him. Even when we are faithless, perhaps due to the difficulties of our service, we shall find him faithful. However, if we disown him, he will disown us. May we be found faithful in the places where God has placed us to serve him.
Speaker: Ps Barnabas Boon
Text: 2 Timothy 2:1-13
How do we serve effectively? Where do we get our power to serve effectively in Church, in our workplace and in our families? How do we sustain the effort of service? Our meditations on the passage of scripture 2 Timothy 2:1-13, gives us an insight into how we are enabled by Jesus to serve him in a manner that will glorify and please God.
Our starting point for committed service is always the gospel. V8 reminds us that it is the death and resurrection of Jesus for the sins of a hurting world that will enervate us and our service for the world. His resurrection reminds us that there is a supernatural power that is the source of our power to serve the world. Paul also reminds Timothy (v1) that even when he is in chains, the gospel is not chained and as such, the power to share gospel is not limited by the circumstances of the preacher. In whatever circumstance, the gospel will be preached, not for self aggrandizement but for the world and for the elect.
Next, our power source comes from grace. It is from the grace of Jesus that we draw our power and strength to serve. The command “be strong” referred to in v1 is a word in the Greek from which the word dynamite is derived. Hence “be strong” is a command to serve with great power. And the source of this power is the grace of Jesus. Hence whoever comes to him and asks of this grace, Jesus will give freely and gladly. 2 Corinthians 12:9 teaches us that our complete dependence on Jesus for all our needs will also be another means whereby Jesus makes the power of his grace freely available to us. Our total dependence on him arising from our total weakness will be the means whereby Christ’s power and grace will be made available to us.
We are also empowered through hardships. Like a good soldier who endures hardship for the sake of obedience so we shall endure, for the sake of Christ and his commands. Hardship toughens and gives character. It teaches us perseverance. It strengthens us. We are always afraid that hardship will discourage. Rather the opposite is true. It should strengthen our resolve. We must not be afraid of hardship. We should use it. We must not be afraid to subject our children to the hardships of ministry. It is by this they learn endurance. It is wrong to portray service for God as all of fun only. There is fun, no doubt, but it is also hard work, hardship and perseverance.
Finally, Paul challenges us to serve in the manner of the soldier, the athlete and the farmer. All three examples are obedient to an authority. To the soldier it is his commanding officer that he must obey. The athlete is bound by the rules of the competition. The farmer is constrained by the environment and seasons. Hence we too must be bound by one authority and this authority is the word of the Lord Jesus Christ.
All three examples have a singular goal. The soldier’s goal is victory. The athlete strives for the victor’s crown. The farmer looks to the crops as his harvest and reward. So too must we have our goal in service. Our goal is none other than the sharing of the gospel of Jesus Christ to the entire world.
Our challenge therefore is to learn to serve him in power, and in whatever circumstances we are in. The Lord reminds us through the words of Paul to Timothy, that the end of it all is indeed glorious for all who serves him. If we endured the ministry of service we shall reign with him forever. If we were to die during our service for him, we shall get to reign with him. Even when we are faithless, perhaps due to the difficulties of our service, we shall find him faithful. However, if we disown him, he will disown us. May we be found faithful in the places where God has placed us to serve him.
Life in the Powerful Word
Sunday Worship 15 March 2009
Speaker: Ps Barnabas Boon
Text: 2 Timothy 3:10-4:5
When Paul urged Timothy to continue in what he has learned, to be convinced in what he has received and then to conquer the evil one with the good works with which he was taught (v14), he is in effect also challenging us to continue and to be convinced of the power and efficacy of scripture. Our meditations from this passage will seek to teach us to do the same.
Paul reminds Timothy of his long association with scripture from infancy(v15). The place of memory is important. Our first contact with scripture will make an impact when we begin to earnestly study scripture. What we say and do in front of our infant children matters. Live a godly gospel-led life and our infant children will recall that. Timothy’s life bears witness to this important truth. If our children see us reading the Bible in our quiet time daily as well as in times of crisis and see us turning to the Lord, they will form a strong impression of the efficacy of the word and will live according to it.
Second, in bible study, the ‘who’ is important. We do not study the bible solely with ourselves. Sometimes it is good to band together to study the bible together. When we are mentored by another as we study the word together, we must be mindful that the life and purposes of the mentor matters. V10 is all about Paul’s life of faith, patience and love. Bible study is all about life touching life through the word. Paul reminds Timothy about his life when they were together. Is Paul egoistic? No. Bible study is very much a teacher-student relationship. Hence what is conveyed is more than a set of instructions and facts. Paul the mentor reminds Timothy that his life was devoted to the word. The mentor's faith in Jesus also matters. Paul shares his purpose in life and the struggles he went through for the sake of the gospel (v11). And as he shared his experience with the Lord, Paul shares his secret of life. Paul’s secret of success is that the Lord always comes through for him.
Thirdly, life in the powerful word entails the practical and four practical considerations may be derived from this passage.
First is that of observation (vv3,4) In Paul’s day as well as ours, people will turn away from sound doctrine and will hanker after the esoteric and exotic. In such a time, we must live a life in complete obedience to his word as a counter to the prevailing philosophies of the world.
Second, we must keep our heads (v5). Ministry and life in the word will always invite persecutions and hardships. As Paul would remind Timothy, do not lose control. Be faithful in all you do. If you are sharing the word do so with courage. Continue in the work of the Lord. Where you have a ministry, be faithful. God will reward and give strength to continue. The word will feed us and inspire us and refresh us. Cling to the word of God and he will empower us for the task.
Third we must be prepared to share the gospel in all circumstances(v2). In whatever times we are in, we must be prepared to encourage, with great patience and careful instruction those that are the least, the last and the lost. We expect life to change when we encourage people to read the bible.
And fourthly, consider the witnesses who look down on us (4:1). As we prepare and teach the word, God is looking, Jesus is looking and the Holy Spirit is looking. The whole host of heaven is looking down on us. And when he comes back, he will judge us.
So as we live in his powerful word, let us do so with all of the resources made available to us. Our childhood first experiences with the word, our mentors and the supreme realization that God and all in heaven is looking down on us, all of these should drive us to our knees, with the word of God before us.
Speaker: Ps Barnabas Boon
Text: 2 Timothy 3:10-4:5
When Paul urged Timothy to continue in what he has learned, to be convinced in what he has received and then to conquer the evil one with the good works with which he was taught (v14), he is in effect also challenging us to continue and to be convinced of the power and efficacy of scripture. Our meditations from this passage will seek to teach us to do the same.
Paul reminds Timothy of his long association with scripture from infancy(v15). The place of memory is important. Our first contact with scripture will make an impact when we begin to earnestly study scripture. What we say and do in front of our infant children matters. Live a godly gospel-led life and our infant children will recall that. Timothy’s life bears witness to this important truth. If our children see us reading the Bible in our quiet time daily as well as in times of crisis and see us turning to the Lord, they will form a strong impression of the efficacy of the word and will live according to it.
Second, in bible study, the ‘who’ is important. We do not study the bible solely with ourselves. Sometimes it is good to band together to study the bible together. When we are mentored by another as we study the word together, we must be mindful that the life and purposes of the mentor matters. V10 is all about Paul’s life of faith, patience and love. Bible study is all about life touching life through the word. Paul reminds Timothy about his life when they were together. Is Paul egoistic? No. Bible study is very much a teacher-student relationship. Hence what is conveyed is more than a set of instructions and facts. Paul the mentor reminds Timothy that his life was devoted to the word. The mentor's faith in Jesus also matters. Paul shares his purpose in life and the struggles he went through for the sake of the gospel (v11). And as he shared his experience with the Lord, Paul shares his secret of life. Paul’s secret of success is that the Lord always comes through for him.
Thirdly, life in the powerful word entails the practical and four practical considerations may be derived from this passage.
First is that of observation (vv3,4) In Paul’s day as well as ours, people will turn away from sound doctrine and will hanker after the esoteric and exotic. In such a time, we must live a life in complete obedience to his word as a counter to the prevailing philosophies of the world.
Second, we must keep our heads (v5). Ministry and life in the word will always invite persecutions and hardships. As Paul would remind Timothy, do not lose control. Be faithful in all you do. If you are sharing the word do so with courage. Continue in the work of the Lord. Where you have a ministry, be faithful. God will reward and give strength to continue. The word will feed us and inspire us and refresh us. Cling to the word of God and he will empower us for the task.
Third we must be prepared to share the gospel in all circumstances(v2). In whatever times we are in, we must be prepared to encourage, with great patience and careful instruction those that are the least, the last and the lost. We expect life to change when we encourage people to read the bible.
And fourthly, consider the witnesses who look down on us (4:1). As we prepare and teach the word, God is looking, Jesus is looking and the Holy Spirit is looking. The whole host of heaven is looking down on us. And when he comes back, he will judge us.
So as we live in his powerful word, let us do so with all of the resources made available to us. Our childhood first experiences with the word, our mentors and the supreme realization that God and all in heaven is looking down on us, all of these should drive us to our knees, with the word of God before us.
Thursday, March 5, 2009
What does God know and when does He know it?
Sunday Worship 1 March 2009
Speaker: Chen Boon Tai
Text: Isaiah 40-48
What do men say:
"Throughout the history of the church, Christians have discussed the nature and content of God's foreknowledge.... But now the debate is taking place not only in elite theological circles, but also in churches, on campuses, at denominational conferences and in popular Christian magazines (such as Christianity Today)," so wrote Beilby and Eddy in their book Divine Knowledge: Four Views (2001).
1. The Open-Theism View
This view states that God, by His own self-limitation, has no complete knowledge of the future; He is the God who takes risks, a God who learns, reacts, makes mistakes, regrets, changes His mind, as He interacts with men who are free beings and whose decisions God has no control over. All this is based on scriptural passages.
God has made Himself vulnerable by empowering others to make decisions that may grieve Him, but at the same time He has not given away more power to creatures than He can handle. Thus in the end, God is still sovereign and will still triumph over all. His sovereignty is a sovereignty of love rather than control.
2. The Simple-Foreknowledge View
God simply knows the future, because He can see everything including the future, and this is wholly compatible with human freedom, divine agency and enhanced providential control.
3. The Middle-Knowledge View
God's knowledge of the future is not based on his "looking' ahead and "seeing" what lies in the future. Rather God's knowledge is self-contained; it is more like a mind's knowledge on innate ideas.As an omniscient being, God has essentially the property of knowing all truths, including truths about future events. He knows what every creature would freely do under any circumstances.
4. The Augustinian-Calvinist View
God know everything, but this is not inconsistent with human accountability.
What does God say:
Speaker: Chen Boon Tai
Text: Isaiah 40-48
What do men say:
"Throughout the history of the church, Christians have discussed the nature and content of God's foreknowledge.... But now the debate is taking place not only in elite theological circles, but also in churches, on campuses, at denominational conferences and in popular Christian magazines (such as Christianity Today)," so wrote Beilby and Eddy in their book Divine Knowledge: Four Views (2001).
1. The Open-Theism View
This view states that God, by His own self-limitation, has no complete knowledge of the future; He is the God who takes risks, a God who learns, reacts, makes mistakes, regrets, changes His mind, as He interacts with men who are free beings and whose decisions God has no control over. All this is based on scriptural passages.
God has made Himself vulnerable by empowering others to make decisions that may grieve Him, but at the same time He has not given away more power to creatures than He can handle. Thus in the end, God is still sovereign and will still triumph over all. His sovereignty is a sovereignty of love rather than control.
2. The Simple-Foreknowledge View
God simply knows the future, because He can see everything including the future, and this is wholly compatible with human freedom, divine agency and enhanced providential control.
3. The Middle-Knowledge View
God's knowledge of the future is not based on his "looking' ahead and "seeing" what lies in the future. Rather God's knowledge is self-contained; it is more like a mind's knowledge on innate ideas.As an omniscient being, God has essentially the property of knowing all truths, including truths about future events. He knows what every creature would freely do under any circumstances.
4. The Augustinian-Calvinist View
God know everything, but this is not inconsistent with human accountability.
What does God say:
Isaiah 44
6 "This is what the LORD says—
Israel's King and Redeemer, the LORD Almighty:
I am the first and I am the last;
apart from me there is no God.
Israel's King and Redeemer, the LORD Almighty:
I am the first and I am the last;
apart from me there is no God.
7 Who then is like me? Let him proclaim it.
Let him declare and lay out before me
what has happened since I established my ancient people,
and what is yet to come—
yes, let him foretell what will come.
8 Do not tremble, do not be afraid.
Did I not proclaim this and foretell it long ago?
You are my witnesses. Is there any God besides me?
No, there is no other Rock; I know not one."
24 "This is what the LORD says—
your Redeemer, who formed you in the womb:
I am the LORD,
who has made all things,
who alone stretched out the heavens,
who spread out the earth by myself,
25 who foils the signs of false prophets
and makes fools of diviners,
who overthrows the learning of the wise
and turns it into nonsense,
26 who carries out the words of his servants
and fulfills the predictions of his messengers,
who says of Jerusalem, 'It shall be inhabited,'
of the towns of Judah, 'They shall be built,'
and of their ruins, 'I will restore them,'
27 who says to the watery deep, 'Be dry,
and I will dry up your streams,'
28 who says of Cyrus, 'He is my shepherd
and will accomplish all that I please;
he will say of Jerusalem, "Let it be rebuilt,"
and of the temple, "Let its foundations be laid." '
Isaiah 45
7 I form the light and create darkness,
I bring prosperity and create disaster;
I, the LORD, do all these things.
11 "This is what the LORD says—
the Holy One of Israel, and its Maker:
Concerning things to come,
do you question me about my children,
or give me orders about the work of my hands?
12 It is I who made the earth
and created mankind upon it.
My own hands stretched out the heavens;
I marshaled their starry hosts.
13 I will raise up Cyrus b]">[b] in my righteousness:
I will make all his ways straight.
He will rebuild my city
and set my exiles free,
but not for a price or reward,
says the LORD Almighty."
Isaiah 46
9 Remember the former things, those of long ago;
I am God, and there is no other;
I am God, and there is none like me.
10 I make known the end from the beginning,
from ancient times, what is still to come.
I say: My purpose will stand,
and I will do all that I please.
11 From the east I summon a bird of prey;
from a far-off land, a man to fulfill my purpose.
What I have said, that will I bring about;
what I have planned, that will I do.
Isaiah 48
3 I foretold the former things long ago,
my mouth announced them and I made them known;
then suddenly I acted, and they came to pass.
4 For I knew how stubborn you were;
the sinews of your neck were iron,
your forehead was bronze.
5 Therefore I told you these things long ago;
before they happened I announced them to you
so that you could not say,
'My idols did them;
my wooden image and metal god ordained them.'
6 You have heard these things; look at them all.
Will you not admit them?
"From now on I will tell you of new things,
of hidden things unknown to you.
7 They are created now, and not long ago;
you have not heard of them before today.
So you cannot say,
'Yes, I knew of them.'
8 You have neither heard nor understood;
from of old your ear has not been open.
Well do I know how treacherous you are;
you were called a rebel from birth.
9 For my own name's sake I delay my wrath;
for the sake of my praise I hold it back from you,
so as not to cut you off.
10 See, I have refined you, though not as silver;
I have tested you in the furnace of affliction.
11 For my own sake, for my own sake, I do this.
How can I let myself be defamed?
I will not yield my glory to another.
And now, what do you say?
Ecclesiastes 5
2Do not be quick with your mouth,
do not be hasty in your heart
to utter anything before God.
God is in heaven
and you are on earth,
so let your words be few.
Ecclesiastes 12
13 Now all has been heard;
here is the conclusion of the matter:
Fear God and keep his commandments,
for this is the whole duty of man.
14 For God will bring every deed into judgment,
including every hidden thing,
whether it is good or evil.
sc
Sunday, March 1, 2009
Justified!
Sunday Worship 22 February 2009Speaker: David Tan
Text: Galatians 2
Message: Justified
The morning’s message was framed by 2 stories: the first, regarding Peter and his vision, and the other illustrating the extent of God’s justification of sinners.
We were first introduced to Acts 10 which provides a little background about the spread of the gospel after Jesus’ ascension (to people other than Jews), and a comment on Paul’s public disagreement with Peter in Galatians 2.
In this story, a devout and generous centurion by the name of Cornelius is visited by an angel. The centurion is commended for his devotion and kindness and is told to send for a man called Simon. The implication is clear that God does notice the good that all people do, regardless of their religious persuasion. In this case, God arranges for Cornelius to hear the gospel.
Meanwhile, Peter who was praying on the roof at midday falls asleep and has a strange vision and learns an important lesson as events unfold and he meets Cornelius. Peter says:
"I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right. You know the message God sent to the people of Israel, telling the good news of peace through Jesus Christ, who is Lord of all.” Acts 10:34-36Defending freedom in Christ
In what has been called the ‘Incident at Antioch’ Paul rebukes Peter who had withdrawn himself from fellowship with Gentile believers when influential Jews sent by James arrives. These influential Jews were Judaizers who insist that all Gentile believers submit to Old Testament customs - such as circumcision and dietary laws - if they wished to be recognized as genuine followers of Jesus.
At the center of the disagreement was the key issue regarding salvation: If salvation comes to us on the basis of Jesus’ death on the cross, should not Old Testament rituals be set aside by now as incompatible with God's grace? People who insisted on such conventions were contradicting “our freedom that we have in Christ Jesus,” said Paul.
Justification by faith alone
Galatians 2:15,16 spell out Paul’s convictions:
"We who are Jews by birth and not `Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.”Paul’s challenge of the Judaizers’ Faith + OT customs (works) formula for salvation would surface again in the days of Martin Luther (1483-1546). The great protestant reformer once struggled with God’s holiness and forgiveness until the letters of Paul opened his eyes to the truth. As Luther put it, today the church stands or falls on the doctrine of justification:
“This doctrine (justification by faith) is the head and the cornerstone. It alone begets, nourishes, builds, preserves, and defends the church of God; and without it the church of God cannot exist one hour...” Martin LutherBack in the days of Paul, the apostle objected to legalists who demanded adherence to OT customs as prerequisite for salvation. Instead he referred to the language of the courts on one hand to explain how God by his grace declares sinners righteous. Elsewhere in Romans 10:10 Paul also wrote:
“For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.”Crucified with Christ
There is nothing humanity can do; there is only that which God has done – by sending Jesus to die in our place on the cross. We were identified with Jesus in his crucifixion, and Jesus became sin in our place. When Jesus died and rose again, his righteousness was 'imputed' on undeserving sinners. Such grace offers forgiveness freely to all Jew and Gentile, canceling out any requirement for performance good of works or legalistic rituals.
But if such forgiveness brings justification, does that mean Christians are free to live as they like? No, because the Christian who is justified is also one who has been crucified with Christ.
“I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” Gal 2:20The person who has truly found forgiveness enters into a new relationship with the living Christ, and will desire nothing more than to let Jesus live in him. It will mean a new sense of direction – new ambitions, new desires, new passion, new priorities.
In conclusion, the story of Duch was told to illustrate the depth of God’s grace and how it justifies even the worse among us. Duch was the jailer and executioner at Cambodia’s infamous Toule Sleng Prison. According to reports Duch was personally responsible for the deaths of between 16,000 and 20,000 prisoners. But in 1995 he became a Christian, and became a lay pastor and was working with World Vision for a time before he was arrested in 1999.
The recently convened UN supervised Genocide trial saw Duch stand accused for crimes against humanity committed during the Khmer Rouge’s rule in Cambodia. Duch was the only Khmer Rouge officer to admit guilt and express remorse. He reportedly said:"I have done very bad things in my life. Now it is time to bear the consequences of my actions. I thought that God was very bad. I did not serve God, I served communism. I feel very sorry about the killings. We killed them like chickens. . . . I guess I will go to jail now, but it is OK. The killings must be understood. The truth should be known."God freely forgives and freely justifies. Whether Jew or Gentile, an ordinary person or a notorious criminal, God’s salvation is free, with no conditions attached - even for men like Duch. But the evidence of transformation will be seen in the life that is lived “by faith in the Son of God.”
Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! Romans 5:9,10More on Duch: Is there anything God can't forgive?
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