Thoughts & Words

Colossians 1:9-14

2010-06-26T21:53:00.000-07:00

Title: Live to Please God

Text: Colossians 1:9-14

Introduction:

There are those who just believe in God intellectually. There are those who play the game of religion. God looks for those whose lives will please Him. There are many things a Christian can and should do, but nothing is more worthwhile than to please God Will you be a God pleaser or a man pleaser? Paul prays for you.

Colossians 1:9-14.

For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to his glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the father, who has qualified us to share in the inheritance of the saints in light. For he rescued us from the domain of darkness, and transferred us to the kingdom of his beloved son, in whom we have redemption, the forgiveness of sins.

Pleasing God will change your world and change your effectiveness in the kingdom of God. Paul says: focus on these 4 areas! - fruitfulness, growth, steadfastness and thanksgiving.

If you want to please God and glorify Christ then you must start bearing fruit in every good work.

1. Bear Fruit!

a) IN the middle ages there was a huge emphasis on salvation by works. Today we know of people who still think that they need to do something so that they will be accepted by God. They attend faithfully, give sacrificially, and serve unreservedly, accumulating a long list of good merits hoping that they can make themselves feel worthy before God. It becomes a problem when we try to twist God’s hand or blackmail God with our good works, hoping he will bless us more.

b) On the other hand some who read Paul’s condemnation of works-salvation think that they need not do anything. Both these groups of people are wrong.

c) Definitely, works cannot save us because our salvation is based on the grace of God, who sent his son to die for us on Calvary. Whatever was needed to be done for salvation has been accomplished by Christ Jesus on the Cross when he said, ‘It is Finished!’ While it is true that we are not saved by our good works, we are saved for good works, more than that we are created for good works. Paul wrote in Ephesians 2:10 ‘For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them’.

d) ‘Faith’ and ‘good works’ are not opposites in Christian faith.

e) Paul is not against good works. in fact, he encouraged good works among the churches. In I Thessalonians 1:3 ‘your work produced by faith’, Gal 5:6 ‘faith works itself through love’ and 2 Thessalonians 2:17.

f) Let your light shine before men in such a way that they may see your good works and glorify your father who is in heaven (Matt 5:16). Let me give my youthful translation: when we do good works we make God look cool, we make him famous, we make him look good!” When you do true good to another person, God gets all the credit and praise. What better way to please God then? Abound in good works. Let your life be a fruitful tree of good works. When Christian performs good works, God gets glorified.

g) Mother Teresa is a very good example. Even non Christians are awed by her good works and give credit to her faith and the God she worshipped and serve. While Charles Darwin was finalizing his Origin of Species, Swiss humanitarian and Bible-believer Henri Dunant was planning the Red Cross and negotiating the Geneva convention for the care and treatment of wounded soldiers.

h) Church history is filled with examples of Christian who pleased God with their good works. And even recently in the newspaper you would have read of Mr Carstens who wanted to do more than just pray for the poor and he started a wealth foundation to help ordinary Africans get out of poverty. We praise God for people such as these who know God’s will – to reach the poor, the wounded, and the devastated, to bring hope and life into their hopeless and barren life.

i) We may not be Mother Teresa or Mr Petrus Carstens, but we can be that good Samaritan to our neighbours, our classmates, our colleagues, our fellow brothers and sisters, our community. I know of a youth cell group who live a God pleasing life by doing good works.

j) This cell group has a tradition and that is they would have a guys’ and gals’ nite. What they do on these occasions is that the guys will have their own activity while the gals will have theirs. And it was on one of these gals’ nite that the guys decided to do something different and so they decided to go shopping. They went shopping. They went to NTUC for shopping. They bought a lot of things with their own money and it was a trolley load of things when they checked out at the cashier’s counter. After the shopping spree, they divided the things they bought and went to the single-room blocks at Redhill to distribute to the residents there – old, lonely, broken, abandoned, residents with wrinkled faces and dejected look. I am sure when God looks down that nite and saw what they did he must be delighted.

k) You can start with giving a lift to your friends, buying him/her a meal, holding the lift door open for your neigbhours, giving food rations for those who are needy in your community, and keeping a look out for those who are in need. Babysitting for a couple so that they can have a nite off to date. Sharing an umbrella on a rainy day. Giving up your seat in the bus or MRT for the elderly, handicapped or pregnant women. There are many good works we can do and it will take eternity to list all of them for you. Always look for opportunity to do good to someone around you.

l) Fruitfulness should be a natural state of every Christian because a good tree will naturally bear fruit. A tree that is barren means that it is not a good tree. E.H. Chapin said this: To do good is the great thing. It is great not because it makes us feel good, but because it makes God feels good.

We please God by bearing fruit and by increasing in the knowledge of God.

2. Keep Growing!

a) Our age is characterized by the search for knowledge and ‘Knowledge is Power’ is the slogan of the age. Daniel 12:4 prophesied that in the last days ‘many will go back and forth, and knowledge will increase’ but the sad fact is that none today is seeking God?”

b) Some Christians also think that they have learned all they needed to know in the early days of their church schooling and are complacently apathetic about growing in knowing God (D.E. Garland). ‘All I needed to know I learned in Sunday School’ may be the attitude of most Christians, which is unfortunate.

c) The recipients of Hebrews had this same illness, the author wrote ‘for though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food’. We may have been Christians for many years, 5, 10, or even 20 years, yet our knowledge of God never grows. We still ask the same question – can Christian drink alcohol, must we give tithes, does God hear prayer –Or we become critical of other Christians and even of the church. when we should be teaching and discipling others. We are still babies that cannot handle solid food but drink only milk. Hear again the admonishment of the writer, ‘leave behind the elementary teaching (the beginning word) about Christ, let us press on to maturity’.

d) To grow in maturity as a Christian we must grow in the knowledge of God, we must know him in increasing measure each day. Do you know God more now compared to last year? Or is it the same? Or less? Maturity is not measured by years but by how much we know our God.

e) But we must realize that knowledge alone does not please God, but knowledge that leads to a transformed life. The greater we grow in our knowledge of God, the more our life should be transformed. Knowledge alone will puff up the mind and brings more harm than good. But a knowledge that leads to godly and right living will please God. Every sermon, preaching, Children’s Church lesson, GLI courses, is useless if it does not change lives.

f) Christianity is about consistent growth in the knowledge of God. We please God by increasing in our knowledge of God – knowing God and not know about God. There is a difference between knowing someone and knowing about someone. It is different in knowing SM Lee and knowing about SM Lee. You can know about him through his two-volume Memoir, but you can only know him by having a relationship with him. Similarly, we must establish an intimate relationship with God in order to know him.

g) We can know a lot about God from what people write, from seminars, from classrooms, but you only know about him and not him. As a pastor I have the privilege of meeting up with members and it is through these meetings at Vivo City, Great World City, Velo-city … that I get to know them. We cannot know God through hear-say which becomes heresy if we are not careful; we need to be eyewitness – what we have heard, what we have seen, what we have looked at, and touched with our hands.

h) This kind of personal knowing can only be achieved through spending quality and quantity time with God. Spend time studying his word and not just reading. I hope you know the difference between studying and reading. There are many who read but not many who study. Beginning of this year, I made a point to study the book of Galatians verse by verse, and I took a step further. I not only study the book verse-by-verse but with the privilege of knowing Greek I study the entire book in 6 months in its original language. What I get out of this? Of course my Greek improved but more importantly I think I understand God and know God a little more.

i) Spend time in worship. It is in worship that many people encounter God. God loves his people worshipping him and Psalm says God dwells among the praises of his people. Worship is like going on a date with God. When couple dates, what do they do? They sing each other’s praises and they want to know more about each other. Worship is like that. We sing God’s praises and know him more as we worship him.

j) Spend time in prayer. Prayer is the time when we align our heart with God’s. Prayer is more than shopping time in heaven’s shopping center. Prayer should be a time where we learn to listen to God’s heartbeat and listening to his still small voice. We can learn more about God in prayer than from any renowned bible scholars.

k) While you are busy pursuing your academic studies, professional knowledge, learning the stock market and business trend, do not neglect pursuing after the knowledge of God. Always ask yourself this question: Am I daily increasing in this knowledge of God?

A life that is pleasing to God must be characterized by perennial fruit bearing, continuous growth in the knowledge of God. God will also be excited about us when he sees patience endurance.

3. Patiently Endure

a) Paul says to be ‘strengthened with all power, according to His glorious might, for the purpose of steadfastness and patience’ It is God’s will that we be strengthened with power, that we be strong in our living for him and not to shrink back. Here we are told that we are strengthened not with any power but with the glorious power of God. This power is none other than the power mentioned in Ephesians 1:20 which he brought about in Christ, when he raised him from the dead and seated him at his right hand in the heavenly places. It is the resurrection power of God. The good news for everyone is that you are endued with the resurrection power of God; you have a power that is more powerful than all the nuclear warheads added together.

b) This power is not for domineering subordinates, not for controlling cell members, not for abusing others, not for spiritual star wars, but for endurance and patience. It is power for us to live the kind of life that is worthy of the master and pleasing to him in every way. It is a power for living a God-pleasing life.

c) It is the power that strengthens you to live a Christian life at work, home, on the road, at church, school, neighborhood, community, and everywhere else. We need this for endurance and patience.

d) We need this power to outlast the toil and stress and pressure in our world that fights against our desire to live a God-pleasing life. Everywhere around us there are forces that dissuade us from living this kind of life. Advertisements are like soft porn nowadays. Walk along Orchard Road, look at the kind of posters put up, and you will know what I mean. What has cars got to do with girls in bikinis? What has cologne got to do with men in briefs? And many others… …

e) We really need endurance in this time and age to live the kind of life God wants. Endurance has to do with how we handle circumstances. When every corner you turn you meet with temptations to lure you away from living godly lives, you need endurance. We need endurance under difficult circumstances. We need endurance to act in an apparently impossible situation. We need endurance to hang in there during tough times. (Illustration: using the concept of tug-of-war. Ask for two volunteers – a big guy (rep. the world) and a smaller built guy (rep. Christians). Have the big guy pull the small guy towards him. Say: we may not have the strength to overcome the world, but Paul says God can strengthen us. Ask for a bigger size guy (Li Sheng, winner of Strongman Singapore) to help the small guy. Say: When God strengthens us, we can stand against the pull of the world.)

f) I guess for the guys you really need endurance if you are still in the army. Believe me, National Service for guys is a make it or break it moment. In the army camp there are people from all walks of life and to meet with a fellow Christian is rare, it is even rarer to have one that loves to live godly life.

g) When I was in the army (like quite a while back) it was a very trying time and I really needed endurance. In my platoon there were only two Christians, myself and another guy. The other guy, even, today I am not quite sure that he is a Christian. I have Taoist priests, atheists, anti-Christians in my platoon. I have those who smoke, watch pornography, gamble, go for prostitutes during their off days and I stick out like a sore thumb among them.

h) I thank God that for most of the time I could stand strong, but there was times when I fail. Of course I don’t smoke, or go to prostitutes, but I do join them in coarse joking, gambling and drinking. I really needed God’s strength during those times.

i) There is no better way to draw strength from God than in prayer and in constant communion with God. We must also not give up meeting with the saints. One of the greatest dangers for anyone during the tough times in life is to skip church and cell groups because it is among his people that god can renew you and refresh you through the ministry of others. We all know the story of the burning coals. A piece of coal left in the open will die down very fast. But a pile of coals can burn strong and bright to give warmth and light. When you need strength to live for God, never give up assembling together with the saints.

j) But we need patience as well. Patience is about dealing with people. Hendriksen in his commentary wrote, “Patience or longsuffering characterizes the person who, in relation to those who oppose or mistreat him, exercises patience, refusing to yield to passion or to outburst of anger (39)’.

k) You are facing someone difficult in your home, work, school, office? Pastor, I can’t go back home, to the work, to the office, to the doctor. I don’t have the energy what should I do? Ask people to pray for you. Ask people to pray specifically for endurance and patience like Paul prayed for the Colossians. Trust also in God to provide you supernaturally his glorious power to go back home, to the work, to the office, to the boss, to the mother-in-law, to the father, mother, brother, sister… … to those who oppose you and persecute you when you try to live a godly life. Anyone who wished to live a godly life will be persecuted.

l) We only please the devil when we rely on our own strength but we please God when we appropriate his glorious power to live out those circumstances. We please God when we rely upon his power to out last the trying and difficult circumstances and peoples.

We please God by always giving thanks joyfully.

4. Constant Thanksgiving

a) Joseph Stalin considered gratitude a sickness suffered by dogs and no wonder he treated his people viciously and cruelly. During his reign it was estimated that the number of victims is between 4 million to near 10 million.

b) However, gratitude is the basic character of Christian. Gratitude is not one of the characteristics [of any genuine Christian]; it is the primary (Theodore Gill). Gratitude and thanksgiving should and must characterize the entire Christian existence!

c) Nouwen said, “Gratitude in its deepest sense means to live life as a gift to be received gratefully.” This is how apt for this passage. Our passage reads, ‘giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. Who rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.’

d) We were destined for the hell, for burning in hell and eternally lost in the bottomless pit. Our only inheritance is outside the city walls where there is gnashing of teeth and where the worms never die. The only kingdom we have is the kingdom of the dead. But God out of his compassion and awesome love did two things for us – he qualifies us! He rescues us! Let us repeat these two great truths: He has qualified us! He has delivered us!

e) The wear and tear of daily living can chip away at our trust in God and our appreciation for the bounty of life in Christ. The great and awesome work of God is easily forgotten in the busyness of the day.

f) It is always easier to complain of the things we don’t have than to give thanks for those we have. Our materialistic culture may be the reason why. This culture breeds discontent. We are fed by advertisers always to want more, and they promise fulfillment, bliss and well-being are just a phone call away, you just need to push a button. To get these things, many ‘max out’ their credit cards and choke up a huge debt. This kind of lifestyle naturally chokes out even the slightest breathe of gratitude.

g) Many times we forgot or have not truly cherished what God has done for us in Christ which we are to be eternally grateful. Helen Keller, who became blind and deaf at an early age, wrote in her autobiography, ‘For three things I thank God every day of my life: thanks that he vouchsafed me knowledge of his works; deep thanks that he has set in my darkness the lamp of faith; deep deepest thanks that I have another life to look forward to – a life joyous with light and flowers and heavenly song.’ She is so thankful for what God ahs done for her in Christ that she has no time to think about what is denied her. (D.E. Garland)

h) The forgiveness of sin and our salvation and liberation from darkness into light should quicken the joy deep within us. It should inspire songs of praise and words of thanksgiving. Our whole being should be dancing with joy inexpressible. Sin cripples and chew away our soul in bitterness and despair; God’s grace in Christ frees us to our full humanity, our human-ness, our true being before our Creator.

i) Forgetfulness kills gratitude. We must always come back to Christmas, Good Friday and Easter to remind ourselves of the tremendous blessings we have in Christ - God has blessed us with every spiritual blessing in the heavenly places in Christ.

j) Always count your blessings. Keep a journal of the blessings God has bestowed in your life. Stop in between your work each day and utter a prayer of thanksgiving before continuing with your task. Have a 60-30 exercise, said a thanksgiving after every 60 minutes for 30 days. Have a blessing box and every nite before you sleep jot down the day’s blessings and drop into the box. Have a count blessing day and count the number of blessings you have accumulated over the month. Find every way and method to keep you from forgetting the goodness of God. We must echo the words of the psalmist in Ps 103 ‘Bless the Lord, O my soul, and do not forget all his benefits – who forgives all your iniquity, who heals all your diseases, who redeems your life from the Pit, who crowns you with steadfast love and mercy, who satisfies you with good as long as you live, so that your youth is renewed like the eagles’.

Our life will please God when we are fruitful in good deeds, constantly grow, face every trial with endurance inspired by his glorious strength and giving thanks always for the forgiveness we have in him.

Diane Komp, a pediatric oncologist, tells the story of Arthur, who developed cancer when he was three years old. He had multiple relapses over a five-year period and was often close to death.

One day, Arthur’s mother called the doctor to ask something that had been weighting her down for years. She said that in the early years of her marriage, she had an affair and left her husband for another man. She became pregnant by him. When he learned of her pregnancy, he gave her something to swallow trying to induce an abortion. It did not work, and he abandoned her. She returned to her husband, pregnant with Arthur. She asked for forgiveness and received his forgiveness. He knew the truth but has always treated Arthur as his own son.

Her question to the oncologist was this: “Do you think that the concoction I drank to abort the pregnancy caused the cancer?” Deep inside her soul she must have felt that her sin caused all this suffering for her son.

Arthur’s mother latter wrote the doctor that she had grown up in a church that preached forgiveness through Christ’s sacrifice. In spite of this religious tradition, she had never been able to forgive herself and had rejected the forgiveness that God had offered in Jesus. There was no one in her church with whom she can share her burden. When she finally forgave herself, she underlined every passage in her Bible that referred to God’s forgiveness and was amazed that the burden was finally lifted. The healing of memories and guilt can sometimes be more difficult than healing cancer.

Arthur was one of the first in the country to receive a new experimental drug. It worked. His mother called the doctor to invite her to his wedding. One can imagine that it was going to be a big celebration. How else can we respond to the forgiveness of God? (D.E. Garland)

Celebrate with joy because God has forgiven us. Bearing fruit, growing constantly, patiently endure and joyful thanksgiving – focus on these 4 areas. Want to be effective in the kingdom of God, focus on these 4 areas. I want to please God. That is what drives me. It is not because I can impress God by what I do. Not because of my abilities. I live to hear his “well done, good and faithful servant”. That’s worth every sacrifice, every pain, every misunderstanding. These are building stones for effectiveness in ministry, church, and life. That’s what lifts my motivation, my drive, my effectiveness in serving God and man.

Some need to recommit your life to fruit bearing.

Some need to work on knowing God more intimately.

Some who need to pray for endurance and patience, You need God to strengthen you with his glorious power.

Some need to experience a new the forgiveness of God so that you may experience the joy of salvation and burst forth with thanksgiving to him.

No matter where you are, I want you to come to the altar this evening, to the altar of God’s divine providence and grace. Come! Let us dedicate our lives anew to Him. Let’s us press on to his destiny for our lives.

2010-04-13T23:33:00.000-07:00

In Luke 2:52, it tells us “And Jesus kept increasing in wisdom and maturity, and in favor with God and men”. There are four areas where we see Jesus growing:

1. Wisdom

Wisdom is the ability to translate knowledge into practical application. Today is an era of knowledge, we can get every kind of knowledge from the internet and this makes us people of knowledge. We can be very knowledgeable but not wise. A wise man is one who can apply this knowledge in his life, society and the world he lives in. There are many knowledgeable people but few who are wise. Are we growing wiser each day or are we becoming senile? The Bible gives us two ways (at least) to grow in wisdom: (1) fear the Lord, and (2) ask from the Lord.

2. Maturity

Maturity is about the ability to perform the age-appropriate tasks, e.g. by 12-24 months a toddler must be able to crawl skillfully and quickly. As we grow in years we should also growth in maturity, but sadly there are times when we find strange situation of a 6 years-old in the body of a 60 years-old. Some people are stuck in some stages of their development and unable to perform or behave or think age-appropriately, and when this happens we term them immature. As we grow in years. We must also grow in maturity as well. There may be incidents in life that stunt our growth, then we have to come before God humbly and ask Him to help us to grow in maturity.

3. Spiritual

Jesus grew in favor with God, meaning that he has a good relationship with God. In his interaction with God he seeks God’s pleasure and desire, and he carried out God’s desire. Spiritual growth is more than attending Bible studies, Sunday services, serving in church; spirituality is about our relationship with God. The things we do in life should be a reflection of our intimacy with God and an overflow of that relationship. Are you having favor with God? How’s your relationship with God?

4. Social

Jesus also grew socially – favor with men. He did not just concentrate on his spiritual growth, but grow in his relationship with people as well. There’s a phenomenon in church today, namely, we are so focused on spiritual growth that we have forgotten the social dimension. We are fervent in serving God but failed to build genuine relationship with people we are serving with and the other members of the Body. We have lost the art of face-to-face communication and are more eloquent through SMS-es, email, blog, facebook, MSN etc. We missed the social and relational factor that is essential as a community of believers, as the Body of Christ. The church is a social organization and not just a spiritual organization. We must grow in our relationship with people, among the community of believers and co-members of the Body of Christ.

These four areas of growth - wisdom, maturity, spiritual and social - must be our focus as we develop ourselves as a person and as a Christian. Make an assessment of yourself today, see if you are growing in these four areas and which area do you need to develop in.

Hebrews 10:19-25

2010-03-26T01:35:00.001-07:00

In Hebrews 10:19-25, the author gives us two effects of the Christ-event:

1. Our Worship (vv19-22).

The sacrifice of Christ makes our access to God possible and makes worship of the one God possible for gentiles (i.e. outsiders of the covenant and promises of God). Prior to Christ Jesus, non-Jews would have to become Jews in order to participate in the worship of the one God; Christ makes it possible for all nations to worship God without having to become a Jews. This spells equality for all people before God, i.e. there is no special privilege accorded to any people group. Similarly, today there is no privilege for any one, whether you are rich or poor, adults or children, PhD or ITE, CEO or domestic helper; all are on the same level before God.

He also makes us acceptable to God by becoming our high priest and sacrifice. We are led into God’s presence by Christ through his ‘shed blood’ and ‘broken flesh’. We may have different experiences and talents, but these should not be a wall of division, but gifts to be received with gratitude. Rather than allowing our experiences and talents become a cause of division, use them to foster unity and love by serving each other. And this brings us to the second point.

2. Our Fellowship (vv23-25).

Our fellowship should be encouraging and stimulating flowing from the confidence we have in Christ. Do we come together just to do projects or ‘to serve’? Is there any other value besides coming together to plan for projects and programs? Is this Christian fellowship? According to our passage today, I doubt so. Hebrews 10:24 says ‘let us consider how to stimulate one another to love and good deeds’ and v25 says ‘encouraging one another’. When these two factors/ingredients of fellowship are missing, that’s when we will start to neglect ‘our own assembling together’.

Our fellowship is a reflection of the reality of Christ’s work to bring people together before God in worship and mutual encouragement. Our presence in a gathering of God’s people or fellowship should be characterized by what we can contribute to the well-being of the Other, rather than what we can gain. Fellowship does demand for our time and energy, but anything that is worth doing demands our time and energy. The nature and quality of each fellowship depends on our understanding of our role to stimulate and encourage one another. Each time we attend a fellowship or church gathering, we must be prepared to do that.

The Christ-event does not affect individuals only; it too affects our social life as well. Our sacramental life should inform our social life. Our worship of the one God should affect our relationships in His one body.

Exercise on Speech Act and Hermeneutics(Part 1)

2010-03-26T01:32:00.000-07:00

Divine speech or God’s speech is one of the cores of Christian belief. The possibility of revelation is supported by the reality that God speaks. This theological assertion is very common in the Bible, especially in the Prophets: “The word of the Lord came to me saying …” The Old Testament prophets have the clear understanding that their message is a direct speech of God (God’s speech). This understanding is reflected also in the New Testament, and distinctly so in the Book of Hebrews.

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son …” (Hebrews 1:1-2, NASB)

“Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ᾽ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ …” (GNT)

The author of Hebrews affirmed that God speaks in the past as well as now, but through different means and to different audiences. The idea of ‘God speaks’ seems to be the guiding principle in understanding the book, and Hebrews 4:12 appear to be the hub of the book.

“For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.” (Hebrews 4:12, NASB)

Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας … (GNT)

Go do not only speak, but His word is ‘living and active’ and more effective than any weapon. Hence, it is important to know what God says, and also to respond rightly to the God speech. We will explore in the rest of this paper how this core is played out in the book of Hebrews.

We will here employ the help of the Speech Acts Theory initiated by J.L. Austin and developed further by John Searle. This exercise will begin with an exploration of the theory followed by its application in reading Hebrews.

I did not prove disobedient... ...

2010-02-11T07:59:00.000-08:00

Dear Hypercritos,

Acts 26:19 - 20, "So, King Agrippa, I did not prove disobedient to the heavenly vision, but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance."

1. Did not prove disobeident - when does proving takes place? Things are proved of their real nature and character when they are tested. Paul was able to say that he was proved to be obedient because he had gone through the test. What is the test? The tests are persecutions, imprisonments, sufferings, beaten during the course of keeping to the heavenly vision - preaching the gospel. Paul's true colour was revealed under those hardships and threatening moments. When we are cornered, then our true colours begin to show. What will be our colours when we are cornered? Will we be proven to be obedient or disobedient? Will we compromise our stand when we are put inbetween the rock and the hard place? When we go through the mill, what will come out?

2. Keep declaring - keep declaring, a continuous term, meaning there was no stopping. When we are faced with difficulty and threat when we do something, we can either choose to stop or to continue. Paul said he continue declaring, he did not stop despite all the things that he faced - to point of almost dying. Peter and John did not stop when they were whipped and thrown into prison for offending the leaders of Judaism. james was beheaded for declaring the gospel. Will we keep declaring even when we are faced with impending death? Do we have a present continuous tense for our preaching of the gospel? Or we keep to subjunctive tense in our grammar for 'preaching'?

3. Jews and Gentiles - Paul did not keep his message only for a specific group of people but declare to everyone. Do we segregate people in our mind? Only sharing the gospel with a chosen group of people while there are those who are untounchable? Is there only a privileged people who shoudl hear about Jesus Christ while we exclude other people group?

4. Turn to God & repentance - Pointing the way back to God. Our message must be pointing people back to God who creates them and whose Son Jesus Christ died for them on the Cross. Our message is to uphold the uniqueness of Christ and to show people the truth. Reconciliating men with God. Leading them to the light. Pointing them to the truth.

'I did not prove disobedient', will we be able to say this when we meet the Lord? Would we be able to repeat the words of Paul before the Great White Throne on that day?

I pray that I would be able to. What about you?

Signed,
Katapneuma

2010-01-22T21:46:00.001-08:00

Call to Recognize Our Position (Col 1:1)

a) We are called by the will of God. Each of us who served in the ministry is called by God. I believe you serve in Children’s Ministries because you felt the call of God to serve here. This should impact the way we serve and minister to the children. We use the talents and gifts God has given us to invest in the lives of these children. We do everything to the best of our ability. We strive for excellence in the ministry. We are serving God, not anyone else, who has called us and placed us here in the ministry fulfilling different roles that God has ordained for us.

b) We are called to belong to Jesus Christ. We have no other lord or master; we belong only to Jesus Christ. Whatever we do, we seek to glorify our Master Jesus. Our life’s goal should be to please him and in our service we want to give Him the best. We want to do what is best for the Body of Christ (the Church).

2. Call to Disciple-Making (Col 1:1)

a) Paul’s aim is discipleship. He is not Zorro the Lone Ranger. He always serves together with others and focuses on developing other people around him. He seeks to help others fulfill his/her role in God’s kingdom. Timothy is one of Paul’s disciples; in fact, the relationship they shared is like a ‘father-son’ relationship. I pray as we minister to the children we would also develop close, lasting relationship with them.

b) God has placed in our care the children. These are our disciples. Our tasks are to disciple and develop them to become the person God wants them to be. Our task is not babysitting or provides a drop-in for parents on weekend. Our task is nobler than that. We are engage in disciple-making every weekend. Our time every week with the children is precious because we are making disciples for Christ.

So dear people, what we do each week is awesome work. Our obedience to God’s will and the Master Jesus helps to prepare the Church for the years to come. Each week as we teach the children, we are building disciples for Christ Jesus and ministers for God. We are the backbone of the Church. I pray that as we continue to serve in the Ministry, we will come to realize the importance of our task more. We will see and appreciate the trust God has in us to groom His leaders for the Church.

2010-01-22T21:45:00.000-08:00

Call to Purposeful and Faithful Living (Col 1:2)

a) In the New Testament all believers are called ‘saints’. The words ‘saint’ and ‘holy’ come from the same root word in the original language, meaning a ‘saint’ is ‘a holy one’. We are ‘holy’ because we are separated out of the world to serve God for a specific purpose. We serve a specific purpose in God’s kingdom. Every one of us has a special function in the kingdom of God. In Children’s Ministries, our purpose is to rise up leaders for the kingdom. Each week as we come to the ministry, whether to teach or lead worship, we have a purpose and our purpose is to train and rise up new leaders for the kingdom.

b) Those who are entrusted with God’s purpose must be faithful. God requires each of us to be faithful in our stations in the kingdom. When we serve in the ministry, faithful living means we treat every task with our best effort. It may also means coming early to prepare for the service or practicing and rehearsing for worship. Faithful living is more than fulfilling a task; it requires us to carry out the task to the best of our effort and with excellence.

2. Call to be a Blessing (Col 1:2)

a) Give you a quiz: if you have a choice would you like to be a caterpillar or a housefly? What is your choice? Both caterpillar and housefly are considered pests. However, I pray that you would choose to be a caterpillar. Why? Because a caterpillar would become a beautiful butterfly after it went through the tedious process of metamorphosis. When it turns into a butterfly it becomes a blessing because wherever it goes it helps to perpetuate life. But a housefly only brings death wherever it goes.

b) As Christians we are called to bring God’s grace and peace to those around us. In our ministry, it may be to help the children to experience the goodness of God and to experience His salvation grace. The children that pass through our hands must hear the gospel before they leave our care. Helping the children to experience the peace/shalom of God is to help them grow up wholesomely and be in a right relationship with God. We are called to bring life to our children – the life of God.

We are called to live purposefully and faithfully as God has entrusted to us the sacred mission of rising leaders for his kingdom to fulfill his purposes on earth. In our ministry, it is important that each week we demonstrate these characters so that our children will also learn to live purposefully and faithfully. We are also called to be a blessing in our children’s life. We will help our children to grow closer to God with each passing week and be the agent through whom they can experience the grace and peace of God. Wherever we go, we should leave behind the fragrance of life and not the pungent smell of death.

得胜的基督羔羊：揭开封印，领受敬拜

2010-01-22T21:20:00.000-08:00

经文：《启》5.1-14

以七印密封的书卷：撬不开的困境 (5.1-5)

气氛很僵，一切呈现胶着状态。在天上也会遇到这样的困境？仿佛，天上也不妙，也出了紧张的状况。是的。这个困境说明了上帝在天上的掌权和他对所造之万物的执行力、二者之间有不协调的张力；天，正面临了严苛的考验，执行不力的危机。书卷被紧密地封锁住，没有任何一方可以撬得开。这，不也反映在地上的人的焦虑吗？即没有答案的焦虑；对所遭受的苦难、冤屈、不平、患难，　似乎都没有希望解开。从另个角度思考，在法理上，任何封住的卷子，一旦打开后，其内容就是有效用的，而不再是理论而已。这就仿佛圣旨，言一经读出，就有执行的作用。然而，目前的情况是：似乎一切都没有了答案，

随上述无解而来的哭泣，肯定充满沮丧和无助，充斥着无力感和无奈。然而，作者（或者读者）被带到这种境界，并不是要他们陷溺在沮丧和无助，而是准备他们经验如何经过的释放。为了人能够超越，天必须为人来一次“如何经过”的示范：天先为地上的人切身进入类似困境。

“谁配开这书卷？”：弥赛亚亮相（5.4）

但是，到底“谁配开这书卷？” (参考：《王上》22/20-21; 《赛》6.8)。“犹大支派的狮子，　他已经得胜了”。就是他，他配！“犹大支派的狮子”是充满政治意味的称呼。不仅凸显某个地理位置。类似用法，在《启示录》很是普遍。例如：巴比伦 – 就是用换喻 (metonymy) 的方式，以远喻近；总之，这是帝国的符号。犹大 (Judeae) 是个地理位置，使人想起另一个古代的王国，曾经是遭遇挫败的国度。但它也是一个在第一世纪时在罗马西边的、极为重要的地理位置。从那个地方来的人叫犹大人(Judaeans)。这是遇到外人外族时自称用的（若是对着自己人，就说行话：“以色列”）。对这位配打开封印的，他还有另外的称呼：“大卫的根”。再一次，有关国度的思维，回响在侧。毫无疑问，这是标显政治弥赛亚的形象的用语，他就是领导以色列战胜政治敌人、替犹太人建立公义/公平的救赎主（参考：《所罗门诗篇》17.1-42; 《以斯拉四书》12.32; 4Q285残篇，5.4; 4Q252,5.3-4; 4Q161, 3.18）。

安慰：“不要哭泣”（5.5）

焦急的背后有安慰。“不要哭泣”（5.5）。这是对着约翰说的，更是对着那些准备聆听的教会、领受信息的人说的 (聆听，经文) 。

基督是受命完成上帝计划的羔羊 (5.6-7)

站着的羔羊，它好像是被杀过的：这是象征的语言，指基督被挂死在木头上 – 这不是一般的事件，而是发生在公共的事件。但对于羔羊的现身之处，在空间上极为吊诡：被杀的羔羊，在天上。这等于说，基督的死不再是局限于历史、曾经发生的历史事件，而是深具宇宙意义的。基督和上帝同空间：他在天。对于在地上的读者而言，这个信息的意义真的太重要了，因为：这等于说这就是跟随基督的人从今以后看待事情的起点、观点。这个观点，不再是从历史说起，而是从上述具备宇宙意义的场景说起。难道，这就是基督徒升华自己在地上遭遇苦难时的出路？因为地上不得意，所以只好从天上得到安慰？

基督羔羊接受书卷、打开书卷象征他是受命的，将上帝的救赎付诸实现。但这到底是不是指基督在历史的某个特定阶段发生的事情呢？这种可能性不大。根据作者对羔羊的陈述，羔羊是“从创立世界以前”的 (13.8)。

崇敬基督，敬拜基督 (5.8-14)

请留意不同段落之间的差别：

4.11：都是单数代名词“你”，而不用“你们”，但（复活）主和上帝，还是有办法区隔开来。但无论如何区隔，基督的尊荣、地位几乎和上帝的叠合。 "你是配的，主和我们的上帝，荣耀，尊荣和权能都归给你，因你创造一切，它们是藉着你的旨意而被造的。英文圣经NRSV将此处翻译成为： "You are worthy, our Lord and God…” 仿佛主就是上帝。

5.9

此处是新约所见最明显的、关于敬拜基督的描绘。

他们唱新歌：“你是配展开书卷和揭开封印的，因为你曾被杀，且你为上帝买赎了圣民，就是各个支派、语言和子民和国度。” 公开颂扬基督，运用第二人称“你”。

5.12-13

接受敬拜的两造 12. 竭尽所能的唱道：“被杀的羔羊是配的，你配”领受权能、丰富、智慧、权能、尊荣和荣耀和颂赞。" 13. 之后，我听见天上的、地上的]地底下的、在海里的，并在它们其中的高唱道：“坐在宝座上的啊，和羔羊，但愿永远的颂赞、荣耀、权能都归于他。” （运用第三人称）

约翰是一神论者吗？

基督被赋予那么崇高的地位，有威胁到早期信徒敬拜一神（monolatry）的信仰吗？看来还不至于如此。原因：

1. 当上帝和基督一并提及的时候，作者谨慎的以单数动词和代名词来表述（参考：14.1; 20.6; 21.22; 22.3; 但注意：6.17）

2. 作者有能力将二者隔开，并作出分别的描绘：透过重复的前置词（以免构成概念上的合一，即conceptual unity）以及使用重复紧随前置词的格 (例如：6.16; 7.9-10; 11.15; 12.10; 14.4; 20.6; 21.22; 22.1; 22.1)。

无论如何，基督如此崇高的地位，对于犹太人而言还是有张力的、让他们感觉不安的。

我们可以这样说，论敬拜的范围上，从《启示录》的内容显示，它也已经超出了早先在天庭的范围：那里局限在活物和二十四位长老的敬拜 (4.9-10; 5.8)，但此处还包括难以数尽的天使 (5.11)，以及在天上的、地上的以及地底下的所有受造 - 无所遗漏 (5.13)。

暂时性的小结：

就算撬开了，它有什么内容吗？卷内写着什么？倒出、揭开宇宙历史（不只是人间或者地上的历史）所发生的种种。

（余德林, 2010年1月22日）

New Year New Beginning

2009-12-31T10:26:00.000-08:00

Happy New Year to All of you out there
2009 has been a year of change fun excitement
Wonder what 2010 would bring with it

New beginning is not possible
Cos all things is predicate upon the past
There is no new beginning from the day
The womb breaks open and out comes your head
All things are just repeating itself
If God smiles on you then you may see new things unfold
But there's never a new beginning
New beginning don't exist
Only continuation of the past
Every now and every future
are continuation of the past

Can we really start fresh in a new year
Illusions that is what it is
No way... No way...Absolutely no way
What's past is done...what is coming
Is tied to the past... no past no now no future
Death is the new beginning
As lonh as we live...
There is no new beginning

Death come and take me with you
To a new beginning
One that i can start all things fresh
And leaves no regrets for the nest generation

2009-12-29T06:58:00.000-08:00

Why why why why why why
I just don't understand why

Why why why why why why
Why must people fall in love

Why why why why why why
Why must I be the object of their love

Please please please please please
Let me go and set me free

Please please please please please
Let me live my life carefree

Please please please please please
before i suffocate and die

Galatians 1:1-5

2009-12-29T06:24:00.000-08:00

Paul, apostle not from men nor through a man but through Jesus Christ and God Father who raised him from the dead, and who [are] with me all brothers to the churches in Galatia, grace to you and peace from God Father and our Lord Jesus Christ who gave himself for our sins for the purpose of removing us from the present evil time according to the will of God and our Father to whom the glory forever amen. (Own Translation)

1. Paul's apostleship did not originates from or in man. He did not receive the title 'apostle' from some council or organization. He received the commission from Jesus Christ and God. This si so unlike certain 'apostles' of our time who received their title from some manmade council. The more ridiculous thing is that those who dish out the titles do not feel ashamed at all. Who gives them the authority to 'knight' themselves and others as apostle? The only authorized person to give another that honor is Jesus Christ (who gave himself for our sins) and God (who raised Jesus from the dead).

2. Jesus did not climbout of the tomb by himself. It is God Father who caused him to come back from the dead. The resurrection was accomplished by the power of God.

3. Paul has a community that stands with him (the brothers with him). This community to certain extend act as the guarantor of Paul's message and character. Church is a community that backs up the message of her messenger and acts as the discerning body as well. Today we don't see the church members fulfilling this role. The Senior Pastor becoems the gatekeeper and the members are passive. But this was not the way it was...may we regain this precious heritage lost in institutionalized church.

4. The purpose of Jesus' sacrifice is to remove us from this evil age. How many times have we forgotten that life in Christ begins here on earth and not in heaven. We must start to live the kind of life that God intents for us and not slack and wait to go heaven.

5. Jesus die according to the will of God. Jesus said the same thing in John, "this command I receive from my Father, to lay down my life and to pick it up again."

Let Me Be

2009-12-29T06:15:00.000-08:00

This world...a cage and press-machine
trying ever so hard to hold you in
and mould you to its liking...

Being different ... not conforming
is such difficult task to achieve...
A battle that seems pointless and futile

Why can't we be different..
Why can't we allow others to be different...
Why can't we set others free to be?

What is wrong with being single...
What is wrong to be not in love...
What is wrong to be alone through life's journey?

People I pray please let me go
Let me be free to be...
Let me go the way I was made to be...

Dear God...give me strength to stand
To endure till the end...
Till I see your beautiful hand

The Development of the doctrine in the medieval period

2009-09-25T07:29:00.000-07:00

For the current study, it is used to demarcate the period initiated by through Alaric’s conquest of Rome in 410, and the shift of the intellectual world to northern Europe. The shift in the intellectual center also witnesses a change in theological method, i.e. the assimilation of pagan philosophy and patristic theology. This period is characterized by the accumulation of biblical and patristic material considered relevant for particular theological issues and the attempt to resolve apparent contradictions encountered in the process.
The discussion of justification developed as the most appropriate metaphor for the articulation of soteriological convictions. There are two significant developments associated with this:
1. The transference of the discussion of salvation from mythological to moral or legal plane; and
2. The incorporation of Pauline concepts into the later medieval theological discussions.
The mythological discussion of salvation was criticized because it was incongruent with the Righteousness of God, hence, the shift to moral and legal plane. God, being righteous, must act in accordance to his righteousness in the redemption of man (legal/moral propriety) and the method must also be righteous.
The use of Pauline commentaries in the early medieval period influenced the later medieval period. These brought about two pertinent theological questions: salvation of OT patriarch and the relation between faith and work, which theologians have to discuss in relation to the concept of justification. The use of Pauline commentaries contributed to the development of the concept of justification as the most important soteriological concept because it was used by Paul in connection with those soteriological issues. The systemization of theology is the second factor that enhanced the importance of justification as the metaphor for soteriological discussions.

McGrath, Iustitia Dei, 37-40

Augustine of Hippo

2009-09-23T22:06:00.000-07:00

Augustine of Hippo has great impact upon the medieval theology of justification to such extant that all medieval theology can be considered as “Augustinian”. His discussion of the doctrine of justification is the first discussion of significance to emerge and set the framework of which future discussion is to take place.
Augustine’s discussion of justification went through significant development and the watershed is his elevation to the see of Hippo Regis in 395. His ‘first of two books to Simplicianus’ recorded his change of mind regarding his discussion of justification. We need to note also that his discussion developed before the Pelagian controversy, i.e. in a non-polemic context.
Initially, Augustine believed that man can take the initiative in his spiritual ascent to God by believing him and calling upon god to save him, however, was forced to rethink the matter after he was challenged by Simplicianus. This resulted in a change in Augustine’s thoughts about justification and among the important changes are these:
1. Man’s election is based on eternal predestination;
2. Man’s response of faith is God’s offer of grace; and
3. While man possessed free will, it is compromised by sin.
The last of these liberum arbitrium is one of the most difficult aspects of Augustine’s thought. His teaching regarding man’s free will may be regarded as anti-thesis to Pelaganism’s emphasis on the role of human free will in his justification. In his de peccatorum meritis et remissione (411) he refuted the error without denying human free will. He affirmed both grace and free will; the problem is how to relate them. Augustine maintained that man possesses free will but not freedom. Man still has free will after the fall but it is taken captive and does not avail for righteousness but to sin. This does not mean that human free will is lost but it loses its ability to desire for righteousness. The liberum arbitrium captivatum becomes liberated through healing grace. This teaching of liberum arbitrium captivatum resolves the dialectic between free will and grace.
Augustine drew a distinction between operative and cooperative grace. God operates to initiate man’s justification by giving him a will capable of desiring good, and man cooperates with this good will to bring that justification to perfection. Hence, man’s justification is an act of God’s mercy because he does not desire it nor does he deserve it.
Man’s free will is not denied in Augustine’s discussion on justification, but the free will crippled/made dysfunction by sin. God initiates the act of justification by giving man the will to desire good, and man cooperates with that good will to perfect his justification. God operates upon man in the act of justification and cooperates with him in the process of justification. After man is justified, he begins to acquire merit as a divine gift – not man’s work. Merit is God’s gift and eternal life is the result of merit. God is not under obligation to man on account of his merit; it is his liberality that that undergirds the whole idea of merit.
The ‘righteousness of God’ is center to Augustine’s thought. This righteousness is not God’s intrinsic character but that by which he justifies the sinner, i.e. God bestows it to man to make him righteous. This raise the question of theodicy: how can God, being just, justify a sinner? Augustine shows no interest in this question as he was only interested in the mission of Christ (to reveal divine love) rather than his work.
In Augustine’s understanding of justification man needs both the prevenient (operative) and perseverance grace (cooperative) to perfection his justification. This means that God could give someone prevenient grace but not perseverance grace and so the question of predestination. Grace is understood as the operative work of the Holy Spirit and the love of God is given to individual in justification. Our hearts are inflamed to love God and others.
Augustine’s understand of faith as an adherence to the Word of God introduces a strong intellectualism element into his concept of faith, which means it is possible for man to have faith without love. This, however, will not bring us to God if it is not accompanied with love. So faith by itself is inadequate to justify man, it is love rather than faith which is the power that brings about the justification of man. It is inaccurate to say that Augustine’s doctrine of justification is justification by faith; rather it is love that brought about his justification.
For Augustine, man’s righteousness is inherent rather than imputed which means that the righteousness received from God is part of his being and intrinsic to his person. By charity, God comes to inhabit the soul of the justified sinner and there’s a interior renewal of the sinner by the Holy Spirit, i.e. a participation in the divine substance itself (deification). The sinner is given the power to participate in the divine being. The righteousness man received is ontological and not relational (status), and so becomes righteous and a son of God, not just being treated as if he is righteous and a son of God.
Iustificare is understood to mean ‘to make right’ for Augustine and this is significant for his ethical and political thought. The iustitia of an act is defined by the act itself and its motivation. The correct motivation for a righteous act can come only through the work of the Holy Spirit within a believer, so an act may be good but if performed outside the context of faith, it is sterile or even sinful. An act may be moral but not meritorious.
His political thought is also closely related to his doctrine of justification. Justice in community is related to God as the one who orders the universe according to his will. Justice in community, then, is about the right order of the physical world and the right ordering of human affairs and his relationship with the rest of creation. It has nothing to do with forensic or legal categories for Augustine but the ‘right-wising’ of the God-man relationship in all its aspects.
Justification in Augustine’s thought is about ‘making just’ and primarily not about legal or moral rightness. This is where his concept and Ciceronian’s concept of justification differs. God’s righteousness is not about justifying the righteous/godly but the ungodly, and so iustitia Dei is about God’s fidelity to his promises of grace, irrespective of the merits of those to whom the promises was made.
In summary, Augustine’s doctrine of justification can be summarized in three points:
1. Justification encompass the whole process from the moment of justification to its final perfection;
2. Justification is about being ‘made just’ or ‘made to live as God intends man to live’; and
3. It has to do with the restoration of order in the universe or cosmic redemption.

McGrath, Iustitia Dei, 23-36.

Iustitia Dei (Part IV)

2009-09-15T09:31:00.000-07:00

Introduction:

The medieval doctrine of justification is greatly influenced by Augustine, terefore, it is important to know Augustine's doctrine of justification. During this time there's also a shift in the theological focus from who is Christ to what he did- person to work.

The pre-Augustinain tradition:

The patristic era is characterised by the effort to reduce the tension between the need for a corpus as regula fidei and the need to expand the corpus in the face of opposition, and the borrowing of hellenistic culture and pagan philosophy for the proclamationof the gospel in a pagan culture. Witht the utilization of hellenistic culture and pagan philosophy, we discover that sometimes there's a subordination of the biblcal to a philosophical view of God. The zeal to preach a Hebraic gospel in a hellenistic milieu has the possibility of compromising the teachings of Christ by the Hellenism of its early followers. This is evidently so in the two major distortions which begin in the east and was transferred to the ermeging wast. These are:1. the introduction of Stoic concept of libeum arbitrium in the articulation of human response to the divine intiative in justification;2. the implicit link between sedaqa, dikaiosune and iustitia and the concept of merit inevitably correlates human effort and justification within the western church.We see a reaction against the above two since the time of Augsutine and the Palagian controversy many be seen as having highlighted teh above two points, although not exactly as it is worded above. Therefore, we have to follow late medieval theological scholarship with the differnetiation before and afte the Pelagain controversy.The early Christian were interested in chirstiology and trinitarian theology and little interest in the idea of justification. It is also evidently that teh ealy christians do not see soteriology in terms of justification. Justification was simply not a theological issue in pre-Augustinian tradition. There is no clear argument on the concept of predestination, fee will and grace as well during this period of time. It was so until controversy forced a full discussion in the church. By end of 4th century the Greek Fatehrs had formulated on the teaching of free will based upon philosophical rather than biblcal foudnations. Reacting against fatalism they avocated the total freedom of man to make his choice of good and evil. It is also with the Latin Fathers that teh idea of original sin first begin to be specualted and its implicit consequences for man's moral faculties.Pauline writing has minimal influence during thsi period can be accreditted to two factgors:

1. uncertainity to the extent of the NT canon; and

2.mainly the church faced external opposition from pagan and semi-pagan fatalism and not from Jewish Christian activist teaching works of the law which is prominent in Paul's writings.

The emphasis in the early fathers on freedom of fallen man and minimizing the concept of original sin is because Gnosticisma nd their anti-Gnostic polemic. This optimism of the capacities of fallen man fall into much suspicion as whether it is truly Christian.The pre-Augustinian period can be cahracterized by the upholding of freedom of fallen man in the face of fatalism. There were many discussions among the early fatehrs regarding the freedom of fallen man to choose good and evil, and God can't force the free will but merely influence it.The western church is slower in their thological development compared to the east, and as such the theological vocab of teh east becomes current in the west. This necessitated the translation of Greek into Latin and teh inevitable shift in sematic field. Tertullian was considered the most influential figure in the western theological traditions and it was him who introduced the term liberum arbitrium to th west. This is evidence of the weak influence of Pauline writings in the early church with the unobstructed introduction of non-biblical, non-Pauline term into the discussion of justification in the early chruch.The earliest commentry of Pauline epsitles is that of Ambrosiaster and his exposition of justification by faith is grounded in the contrast between chistianity and Judaism. It has not yet had the universal notion of justification by faith as a freedom from the works of teh law. It is discussed within the Jewish background of chistianity. Like Tertullian, he is also engrossed with the possibility of man's ability to acquire merit befroe God. For Tertullian, the man who performs good make God his debtor. The Ciceroina concept of justification (giving each man his due) underlines this teaching. This concept of divine obligation is introduced to the west rather naviely and was due to Augustine's theological genius.For teh first three hundred an dfifty years of church history, her teachings regarding justification was inchoate and ill-defined. The navivete and inexactitude reflects a lack of controversy which would force more precise definition of teh terms used. The 'works-righteousness' appraoch of justification is free from latter association during the first centuries and cesed to be innocent during the Pelagian controversy and threatened the gospel as the mesage of God's free grace.(McGrath, Iustitia Dei, 17-23 )

Iustitia Dei (Part III)

2009-09-15T09:29:00.000-07:00

The formation of Christian thought is influenced greatly by Greek philosophy and the LXX. The term dikaiosune had by the 3rd Century acquired a generally Aristotelian sense, something quite close to iustitia distributiva. Aristotle's concept of dikaiosune is set within the context of the polis and has to do with the well being of teh city, hence the righteousness of God is irrelevant since they do not dwell in the city. Evidently, this is not what it was meant in the Heb. sedaqa. Although the LXX tried to be consistent with translating sedaqa with dikaiosune, it was impossible to do so in every occurance of the word. Therefore a second word was used to convey the strong soteriological sense of sedaqa, eleemosune. This pose a danger to the reader of LXX by opposing God's righteousness to His mercy, where in Heb. the same word is used. The western church depended on the Vulgate for the first 15th Century of the Christian milieu for their theological deliberation. Without access to the Heb. OT, they depended on the Lat bible for discussion on iustitia Dei and iustificare. Therefore, it is important to consider the difficulty in translating the Heb. term to Lat. Iustitia had already carried well established connotation by the 2nd century. The Ciceronian definition of iustitia as reddens unicuique quod suum est had become normative. This is quite similar to iustitia dustributiva, and the 'due' is being established through iuris consensus, and embodied in ius. This tension between the Lat. and Heb. is evident.The book that has great influence upon the Christian doctrine of jsutification is the Psalter. The Vulgate translation contains Jerome's second revision of Old Lat Psalter based upon Origen's recension of the LXX version. A second translaltion of Jerome was Psalterium iuxta hebraicam veritatem which was not very popular. The dofference between the two can be seen in Psalm 24.5 where Psalterium Gallicum has misericordiam and Psalterium iuxta hebraicam veritatem used iustitiam. Although there is considerable confusion this is reduced by teh following two factors:1. The Vulgate itself is not consistent in its translation of LXX.2. The two passages that have the greatest influence are Ps 31:1 and 71:2 where the psalmist appeal to God's righteouness to deliver him. A careful study of the passages in their context woudl be able to detect the strong sotriological sense of the owrd iustitia.(McGrath, Iustitia Dei, 9-12 )

The difficulty for the LXX translatation of hasdiq to dikaoun is two fold:

1. dikaioun, in classical usage, carries the meaning 'to punish' or 'to do justice to'. It is extremely unusal, though there are some occurances, for dikaioun to have the positive meaning of 'to right an injustice suffered' which is closer to the idea of hasdiq (to vindicate, to acquit, to declare to be in the right).Hence the LXX use of dikaioun is representative of a significant shift in its meaning to correspond ot the Heb term.

2. The positive meaning of dikaioun in LXX causes some passages in the Bible to be senseless if read with the understanding of dikaiounin the neagtive sense (eg. Is 5:22-3). Those without Heb background would find these passages perplexing. It seems, therefore, that the LXX use of dikaioun has assumed the meaing of the Heb hasdiq and quite distinct from its classical connotation. This should also mean that the postive meaning of dikaioun is familiar to Greek speaking Judaism else the LXX would have been incomprehsible at some points.This inherent difficulty reflects the difference in semantic field of the two words. A different difficult is encountered when translating hasdiq or dikaioun into Lat. Iustificare is a post-classical word and requires explanation. Augustine's expalnation of of iustificare as iustum facere is followed by latin speaking theologians, accepting -ficare as the unstressed form of facere. This point alone did not warrant the translation of dikaioun to iustificare, but has to do also with reference to the concept of 'merit'.The western church's idea of 'merit' is different from that of the Greek.

Greek --> merit is understood as a quality (adjectival), estimation, something that is external (i.e. the estimation in which he is held by others, and which cannot be treated like a quality)

Latin --> something that is deserved, worthy of something, internal to man's make-up (i.e what it is about him that has caused the estimation in which the individual is held by others)

The Greek verb has the primary sense of being considered or estimated as righteous, whereass the Latin verb denotes being righteous, the reason why one is considered rigteous by others.As we begin to study the development of the dovtrine of justification we must understand that the early theologians depended on the Latin versions of the bible, and approached the subject with a set or presuppositions that are dependent upon Latin language and culture than to Christianity itself. The translation from Heb. to Gk. to Lat. shifts teh focus thoelogically from iustitia coram Deo to iustitia coram hominibus, from an emphais and reference to God to taht of man. Hence, the discussion of the doctrine of justification in the western chruch surrounds the 'righteousness of man': its nature, process and means.The shift in the theological focus is due to the non-contioguous semantic traisiton of the Heb. to Gk. to Lat. which impacted greatly the shape of the discussion of justification in the western church.(McGrath, Iustitia Dei, 12-16)

Iustitia Dei (Part II)

2009-09-15T09:28:00.000-07:00

The doctrine of justification is linked closely to the concept of righteousness, both semantically and theollogically. It is the concept that God is righteous and acts according to his righteousness, therefore, how then can a righteous God justiy a sinner. The conviction is that God is righteous, man is a sinner and God justifies man. God in his righteousness justifies sinner. The question is how is it possible for a righteous God to acquit/justify a sinner?Modern theological vocabuilaries contain a host fo Hebrew, Greek and Latin words. The words cannot be translated in which it still holds its richness within its own linguistic culture and context. Hence, the transference of the concept of justification in its Hebraic context to that of western Europe pose a great difficulty.The primary source of Christian theology is teh Bible. Therefore, a lot of Christian theology contains many important concepts orginating from the Hebraic context, and the transference of these concepts from Hebrew soil to Greek or Latin soil pose great problem. The western Europe's understandning of justice and righteous is often employed to articulate the doctrine of justification which is unsuited for the discussion of God's righteousness. Here we will look at the Heb., Gk. and Lat understanding of 'righteousness' as a preliminary to our discussion. First is the grapheme, sdq, examined using other ancient oriental language carries the idea of 'donforming to a norm' which is confirmed by the dominant sense of sedeq and sedaqah as 'right behaviour' or 'right disposition'. While Barr criticised the use of etymology to determine the meaning of words, it is acceptable in an attempt to establish their early meanings (McGrath). The oldest menaing of sedaqa is in Judges 5:1-31 which means 'victory'. God demonstrated his righteousness by defending Israel against her enemy. This is undergirded by the framework of covenant whereby God fulfils his covenant obligations to Israel (Israel was to fulfil her obligations to God) and thus a state of righteousness is establshed - 'as they should be'. The 'righteousness' of teh covenant was not threatened within Israel herself until the time of the prophets. The threat becomes increasingly apparent with the appearance of teh concept of 'conditional election'. The continuity of teh covenantal relationship btween God and Israel is based on sedaqa (righteousness). The Heb. sedaqa's conontation of 'right order of affairs' cannot be subsumed under iustitia distributiva (distributive justice) - an impartial judge who administer justice according to which a person has broken the law.Cremer gives us the fundamental insight that the basic sense of sedaqa refers to actual relationship between two person, and implies behaviour corresponding to, or is consistent with, whatever claims may arise from or concerning either party to the relationship. In the Heb. context it is teh relationship between God and Israel. Hence in Heb. sedaqa is characterised as iustitia salutifera.This soteriological tone is brought out in several passages, particularly Deutro-Isaiah. This shade of menaing cannot be brought out by the Lat. iustitia distributiva. This shows that the translation of the Heb. to a second language is very difficult. This is because the semantic field of a word includes not only it synonyms, but also its antonyms, homonyms and homophones. Hence the translation of a word into a second language will inevitably distort the semantic field, so that certain naunces and association present in the original word is lost and new nuances and association not already present make their appearance. The words used already have their own associations and nuances in their original language.This difficulty is present with the translation of sedaqa --> iustitia and hasdiq -->iustificare.(McGrath, Iustitia Dei, 4-9.)

Iustitia Dei

2009-09-15T09:27:00.001-07:00

The central teaching of the Christian faith concerns the reconciloiation of man with God in the person of Jesus Christ or teh doctrine of justification. This doctrine is often interpreted with cultural overtones although it is independnent of culture. The church is not only interested in the what man must do to be right with God, but also the process and consequences of such a new relationship. The doctirne is also center of the Christian theological system and teh existence of the church hignes on it. The doctrine of justification has to do with the transformation of sinner into a 'justified' person; changing a man without God to one with God, for God and before God. It is the ultimate expression of the Church's conviction of the work of Christ and tied closely to the historical revelation of God. It defines the conditions under which man can be reconciled to God.Hence, Christ is known through his work and as the locus in which Gdo reconcile the world to himself. It is this soteriological context which provides the framework for teh discussion of the doctrine of justificaiton. The discussion of this doctrine must be distinguished from the discussion of teh concept of justification. The concept has to do with God's saving action toward his people as revealed in the Bible, while the doctrne concerns the method thgrough which man can be reconciled to God. The doctrien of justification is independent of Biblical origins and absent from the NT.It is interesting to note that in the discussion of justification as we hear it today is quite independent of its Pauline origins and its origin lies in an anti-Judaising polemic quite differnet from today, it is still interesting to discover why of all metaphors, justification is singled out for the explication of soteriology.It is an inccident fo history that justification instead of other soteriological methaphor cna be creditted to the following factors:1. The rise of Pauline scholarship during the 12th Century2. High regard for classical jurisprudence3. semantic relationship between iustitia and iustificatio gives rise to the rationalizing of the divine dispensation towards mankind in terms of justice4.Luther's theological difficulties concerning teh Righteousness of God as Gospel, which tied the Reformation closely to the doctrine fo justification5. reconciliation is discussed under teh ageis of doctrine of justification in teh council of TrentIt is only within the west that the doctrine of jsutification has its sphere of influence. The east talks about the concept of deification rather than justification. This is due to the difference in the understand ing of the work of the Holy Spirit, influence of neo-platonism in the east and the west's interest in Roman Law which naturally placed interest in justification.(Alister McGrath, Iustitia Dei 2nd ed., 1-4. )

Spiritual Warfare & Eph 6:10ff

2009-09-15T09:24:00.000-07:00

Ephesians 6:10ff talks about putting on the armor of God for a warfare against the opposing forces. This passage has been misused by charismatic militia to support the idea of spiritual warfare. Attributing all wars to spiritual dimension is a way fo escape to engage in the reality of the material world, an escapist best defence for being passive in a world of injustice.True enough our struggle is not with fellow human being but with the rulers, powers, world forces of this dark world and the spiritual forces of wickedness in the heavenlies. Every organization and personnel that engage in work of wickedness and injustice are the lackey of these forces. They are the physical and tangible manifestation and expressions of these forces. The spiritual warfare idea is a distraction to Christian from engaging in the tangible expression and manifestation of God's salvation in the world. We are afraid to be outright in our words and actions and choose to retreat to spiritual fanfare. The declaration and fanfare of the spiritual warfare camp is interesting and entertaining with the 'passionate engagement in fervent prayer, loud declaration of victory chant, strenous praying in tongues, waving of banners, spiritual dance, prayer walking, claiming ground and territory for God'. These are but substitue for the courageous and real struggle with the forces.The armor of God is not some spiritual adornment that we put on in prayer every morning. But the real demonstration of those character of God in our daily living. Definitely we need the power of God to help us as we face the challenge ahead of us and He has given us that power - the same power that he exerted upon christ when he raised him from the dead - the power to overcome injustice and unrighteousness. The injustice suffered by christ at the hands of the authroities is reverted when God declare him just by raising him from the dead. Thsi power of Gdo is given to us that we may stand against injustice and wickedness in our world.The different pieces of the armor is not spiritual quality but things taht we should be exhibiting in our lives.
1. Belt of truth - we need to walk in truthfulness, just like God who is Truthe itself and there is no lie in Him. To put on the belt of truth means we must live a life fo truthfulness, in every area of our life, whether in relationship, business, studies, transactions, words and deeds. This defeats the enemy who is teh fatehr of lies. Teh christian church with all its pompous display of spiritual warfare are not able to overcome the enemy becaus ewe are not living in truthfulness toward each other and toward the world.
2. Breastplate of justice - we need to uphold the justice in places where there are injustice. How many of us stand up for injustice in our society, workplace, school, church, government policies etc? We would rathe rsave our own skin than to risk our neck so that the abused and misused can be freed from injustice.
3. Shoe of the rpeparation of the Gospel of peace - we must be peacemaker in a world where talk of war is more than the talk of peace. Are we always ready with the Gospel of Peace - the reconciliation of ethnic groups, countries, minorities with the majorities, man with God? Is the church an arena of war or peace? Do we seek to keep the bond of peace or destroy peace? This calls for wisdom. How to reconcile the need to fight for justice and o keep peace?
4. Shield of faithfulness - the need to trust is growing ever greater in our world today but how many is trustworthy? God is faithful and will always be faithful to his creation. But are we faithful to each other? If christian can even be faithful with each other and keep faith with each other, how can we stand against the world and the forces that belittle faithfulness. What is important is what you get from it; faithfulness is valueless.
5. Helmet of salvation - What is salvation here? Is it the salvation of our soul? eternal life? Maybe it is not. If the armor is God's, then the salvation here may refer to God's act to save those that are oppressed and imprisoned. The church has more often been the place of oppression than salvation.People may have moved from one form of bondage (sin) to another (autotarial spiritual oppression). We are to be God's agent to bring news of salvation not oppression to a world drowning in oppression and abuse and injsutice, not to add another millstone to their neck.
6. Sword of the Spirit - the Word of God is to bring release and hope to people but often it has been a word of death and oppression and control. Instead of proclaiming freedom and release, the word we declare seek to bring people under bondage, and we disguise such bondage with beautiful and religious jargon to make it soudn spiritual and nice.
Spiritual warfare is real but not in the form of the classical spiritual warfare advocate. We must in deed struggle with these forces but not in the heavenlies. It should be done here, where you move and live and have your being. The war in heaven leave it to God and his mighty angels. Let us concentrate on the war on earth. The line between a coward in the face of injusice and wickedness and true trust in God is a thin one. Do not spiritualize your cowardness but rise up to the occassion and take up your armor tostand against the tide of darkness.Will you fight or flight? Will you break heaven with prayer but not stretch out your neck for the oppressed and abused with a word?

2009-04-14T01:07:00.000-07:00

I am reading this book, ‘AQUAChurch 2.0’, and the author talks about our tendency to search for the ‘saviour map’ or recipe for successful ministry or life. However, he reminds us that ‘Jesus gave us and signposts, but not maps’. We can’t depend totally on maps because they are usually: (1) not full representations of reality, (2) not current, (3) directed by the focus of the map-makers, and (4) won’t get you to your destination. It is the same for our own lives. Each person needs to chart his/her own journey as he/she sails through the sea of time. “You can’t reduce God’s way of working with any biblical figure to a cute formula or a colourful map.’ Each person’s map of the world is peculiar and the final pieces come in only when we have reached the other shore.
Today we can read St. Paul’s map because he has finished his journey, not because he had it at the beginning. He sailed through life under the guidance and direction of the Holy Spirit (Acts 16:6-10). God did not give him a map nor instructed him to search for a ‘saviour map’, but to heed the signposts erected along his paths (life and ministry). We, too, are to be sensitive to the signboards God places along our paths that direct our purposes in life. The same goes for the Children’s Church, may we as one people seek out these signboards and follow its directions, instead of imitating and replicating the successful churches (heroes) – their journey is not ours.

2009-03-24T19:25:00.001-07:00

Last few days I was reading Aristotle’s On Sleep and Waking which deals with the topic of sleep. It was interesting that he ended the treatise with this statement, “swvzei gar h; ajnavpausi~” which means “For rest saves (or heals)”. Interestingly, the word used in Genesis 2:3 “He (God) rested from all His work which God had created and made” for ‘rested’ is katapauvw, a synonym of ajnavpauw/ ajnavpausi~ (to cause to rest / rest). God sets the seventh day apart for men so that we can rest and re-create ourselves. This is how important rest is to each one of us. Aristotle emphasized on the effect of rest in his writing, but it is God in all His wisdom who knows that we, human beings, need to have rest so that we will not be exhausted and fall ill. We must have time for recreation in our week, so that we will be re-created. An article in Reader’s Digest March 2009 (Pg. 37) issue has this to say about sleep: teens having trouble falling asleep or staying asleep have the tendency to have blood pressure 4 points higher than teens who slept well. Those who slept less than 6.5 hours a night were 2.5 times more likely than those who slept longer to have elevated blood pressure. Can you imagine if this is what it will do to teens, what greater damage it will do to us, the recycled-teens? So, please take time to rest and go for your own recreation, and also to sleep.
Psalm 127:2, “In vain you rise early and stay up late, toiling for food to eat – for He grants sleep to those He loves.”

2009-03-19T20:19:00.000-07:00

2009-03-19T01:56:00.000-07:00

2009-03-19T00:16:00.000-07:00

I was at the Zoo on Monday morning. I went with some people and they commented that the place is unlike the Malaysian zoo which smells. Our Zoo does not smell of animal waste…but over there you can smell it even at the entrance. The animals and the enclosures are all well kept and clean. The animals look good and healthy to the visitors. The Zoo, I think, works very hard to present the pretty side to the visitors. All the ugly side is dealt with in the secret places, out of the sight of the visitors. The Zoo can look beautiful only if the Zoo keepers have taken care of the animals in the ‘secret chambers’.
This gives me the thought of how important it is to have our daily devotions. Devotions are like the ‘secret chamber’ in the Zoo where the animals are cleaned and getting ready for the day to meet the multitudes of visitors in their best. If we are to spend time with God before we begin the day, I believe we will be more ready to face the day. The Psalmist wrote, “But as for me, I shall sing of Your strength; yes, I shall joyfully sing of your lovingkindness in the morning, for You have been my stronghold and refuge in the day of my distress. (59:16)” If we remind ourselves of God’s lovingkindness and His strength available to us, I think we can face the day better. I encourage you to go before God daily before you step out of your house for work or study. Let us get our ‘animals’ ready to face the world: (1) Meditate on God’s goodness, lovingkindness, and strength (Eph 1:19) for the day, (2) deal with any negative emotions or thoughts you have or anticipate you will have for the day, (3) pray for the people you will be working with that day, and (4) pray for God to help you handle the stress and challenges for the day. Before you enter the office, take a deep breathe, and smile, then step into the office and decide to be joyful in the Lord no matter what happen. Try it and let me know if it helps.

2009-03-19T00:05:00.000-07:00

Exasperation

2009-03-12T02:54:00.000-07:00

Life is full of frustration sometimes. There are things that you hope would happen and they don't. Things that you wish it won't, just happen everytime. Why life is such a way??? Dun you feel that we are like characters in a movie, everything is contorlled by someone out there. Today have been a day of greyness... it just rained when I am about to go home... whole day my mood was grey also.
When can we be released from this 'box'? or globe? Whatever you call it - life can really be tiresome to live... sighs...

Happiness is such an elusive thing. Try catching it with your hands, you'll find it just slip away. Try catching it by its tail... it brieaks off from the body like a lizard's tail. Who can deliver me from such a thing as this? O LIFE...when will you let me go? When can i escape from your hand? HELP...but yet i wish to live and not die... O what a conflict i have within me???? I am back in LIFE's hand and has to plough the field alloted me with my time again...

2009-03-10T21:18:00.000-07:00

2009-03-10T21:16:00.000-07:00

As I have shared in the Children’s Church that last Wednesday (25th Feb) while on my way home from the office I saw this beautiful rainbow over my head. I was on a friend’s bike and was travelling along PIE (I think so…) and he suddenly asked me to look up. When I looked up I saw this beautiful rainbow, the most beautiful one I had ever seen n my life (i.e. up till now). It was so strong and solid, the colours were so distinct and we could see the whole rainbow (from one end to the other, like the rainbow in a cartoon). I was reminded of the Genesis 9:9-16 where the rainbow was the sign of the “everlasting covenant between God and every living creature of all flesh”. The rainbow is a sign and a reminder of God’s faithfulness towards us.
This week as you go about your daily routine, keep in mind that our God is a faithful God. His faithfulness is shown in the day-night cycle, the four seasons, rain and sunshine, the right mix of air & gases, harvest & seed time, forgiveness of sin, answers to prayer, help in times of trouble, encouragement when we are sad, His abiding presence through His Spirit, and many more other ways. Why don’t you just take a moment and reflect on the many ways in your life in which God had shown His faithfulness to you? As you are filled with the awesome feeling of God’s faithfulness, make a check on your own faithfulness quotient as well. How do you fair in your faithfulness to your spouse, children, family, ministry, yourself and God?

2009-03-10T21:14:00.000-07:00

I learned another precious lesson. In fact it was on 15th Feb evening. I was planning to go to Singapore Casket for a wake service. I, not knowing how to go, went on line and search for direction, and found that Bus 61 could take me all the way there. So i took the bus from Bukit Batok all the way to Lavender Street and alighted after it turned into Lavender Street from Lavender MRT Station. I knew that Singapore Casket was somewhere nearby and so i started walking towards where i think the place was. After walking the distance fo 1 bus stop i still did not see the place, thinking that it was th wrong direction i walked back and actually decided to give up and go back home. However, thinking that since i'm already here just take a cab lah. So i decided to flat for a cab and just nice a cab stopped infront of me and when i told the driver i'm going Singapore Casket, he told me that it was just infront. I told him i could not find it, and he was so kind to give me a lift to the building and FOC.
This incident just reminded me of perseverance and how the Holy Spirit is our Helper. Sometimes in our walk with God or service, we may feel like giving up just because we did feel that we are reaching the GOAL. We may want to shrink back (give up) or change direction (change ministry) or feel dejected (go home and forget about it) etc, and we may end up making a wrong decision. The end could be just so near (in fact if i walk for another 10m, i would have reached the place) and we would ahve missed it all. If you are feeling this way, then you need the help of the Holy Spirit. Like the cab driver who so give me a lift so willingly, the Holy Spirit is willing to help you to complete your journey. The Holy Spirit is the promised Helper - "I will ask the Father, and He will give you another helper, that He may be with you forever (John 14:16)." Paul said, "We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ. (TNIV 1:28). That's what i'm working so hard at day after day, year after year, doing my best with the energy God so generously gives me (Col 1:29)." As we continue to serve Him in Children's Church - doing our best to present every child fully mature in Christ - that we be reminded that God has given us the energy to persevere through His Spirit, our Helper. Don't miss your destination ... persevere with the help of the Spirit and His energizing power. March on...Christian soldiers!

2009-03-10T20:53:00.000-07:00

Since beginning of this year the Lord has been teaching me to live my life for Him, especially in the area of holiness. To lead the teachers and children is not an easy task and I really need to hear and see what God wants to be done. This calls for holiness in my life (Blessed are the pure in heart, for they shall see God ~ Matt 5:8) and when I read Leviticus 10:3 it really strikes me - By those who come near Me I will be treated as holy, and before all the people I will be honoured. Do we consciously treat God as holy when we approach Him? Will His name be honoured when people look at us? I believe that this is a very important element as we lead the children – treat God as holy and honour Him before others.
I pray that you too have been growing in your spiritual walk and hearing from God in your life. I encourage you to share your spiritual encounter with God with us so that we can encourage each other to continue to grow in the Lord.

2009-03-10T20:51:00.000-07:00

On 22nd Feb 2009 I learned that God has suffered a lot while protecting and loving us. He suffered our rejection and willfulness when He tried to love us and hold us in His embrace. Last Sunday during the 9am service, there was this boy who was a bit destructive in the class. He walked about and going around the class disturbing other children. Thus, to prevent him from disturbing the class I have to grab him with my arms and make him sit on my lap. When I did that he actually used his finger nails to scratch my arms trying to break free (so now my arms have two scratch scars, one on each side :P). He even tried using his head to bang my face to cause me pain so that I will let him go.
This is the same picture between us and God. Luke recorded and account where Jesus lamented, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!(Luke 13:34)” Jesus was willing to hold them in his arms of love and tenderness, but they rejected him. Have we ever pushed his arms away when he tried to hold us? We may have behaved like the boy who tried to scar my arms. Jesus was scarred when he came to love us (1 John 4:9-10) because we rejected him. His nailed pierced hands, feet and side are scars that we have inflicted on him as we tried to escape from his loving arms. When he came holding us in his arms to keep us from self destruction and harming others, we rejects him and caused him pain. We mistook his strong and tender arms as a threat and we push it away. So, today if you feel God’s arms holding you, don’t feel threatened and push them away. It is God’s expression of love and care. Rest in his arms and feel the warmth of his love. GOD LOVES YOU. May we follow his example as we minister to the children, showing our love for them even when it hurts. “[E]veryone who loves is born of God and knows God (1 John 4:7b)”

2009-03-10T20:50:00.000-07:00

On Monday I met up with one of my friends from another church. We were chatting over dinner before we caught the movie, “Slumpdog Millionaire”, and he was telling me that he was in the dumps and just recovered about two weeks ago. He was depressed because although he is in his late thirties and a graduate, he has no job and no church. This is what he said, “God brought me to the point where my reference point is zero!” God was gracious and lifted him up from the dumps and he shared with me that he learned that all that doesn’t matter anymore. What that really matters now is his family and friends. He doesn’t care if he is underweight or working as a cashier. He wants to spend more time with his family and friends.
It sets me thinking about what true success in life is. And what can we bring with us when we died? In Job 1:21, He said, “Naked I came from my mother’s womb, and naked I shall return there.” This verse is true as far as possessions is concern, but I think we do bring something with us when we come from our mother’s womb – RELATIONSHIP, and when we die we can take these RELATIONSHIPS along with us. To me I feel that relationships are the most eternal and precious possessions that we can have. Jesus once said, “ … a man’s life does not consist in the abundance of his possessions. (Luke 12:15)” A man’s life is not measured by how much he possesses but at the end of the day when he lies motionless in the box, who will be at the funeral? Let’s not be so poor until all we have left is $$$$$ (money)! Treasure the relationships you have and let them know how much you love and appreciate them everyday. Live life without regrets!

2008-11-27T04:51:00.000-08:00

it has been a long time since i write here... I'm feeling a little lost at times. Sigh ... don't know what the future holds for us.

2008-11-25T18:20:00.000-08:00

There are so many unexpectables in life... You won't know what will happen tomorrow.
This is the feelings I have after hearing so much news of people suddenly getting sick and seriously sick. First, it was my friend who suddenly receive news that she needs ops for fibrosis in the womb. Then it was my co-worker who have to undergo a surgery for blocked blood veins in the brain. Then another was hospitalized for diabetics and lungs infection. Followed by another who has such serious lung infection and is in critical state now.
However, through it all, i see how God has been faithful in raising each one of them out of the sick bed (at least two of them). We are trusting God for the total healing of the third one.

No matter what happens, God is still on the throne. He is always faithful. His name is Emmanuel.

Beijing Trip

2008-10-31T20:41:00.000-07:00

Just came back from Beijing last night.
It has been a good 11days and so good to be home again.

Tis a trip full of experience ...
People got healed of their sickness when we prayed for them...
There was this man who was healed without anyone laying hands on him ...
God is really real...

Life

2008-10-07T07:26:00.000-07:00

Life ... Life ... Life ...
What is it?
How to tell you of it?
L - Longing for love to happen
I - Insanity to pass through a crazy day
F - Feelings to cling to authentic life
E - Embracing all and everyone that cross the paths
LIFE
1 LIFE is all we have
Learn to love
Learn to be insane
Learn to feel
Learn to embrace
Else you will have missed
Missed your life
Missed your day
Live and die
Without someone to cry
Sad
Sad
Sad
Happy is he who has someone to cry
Cry at his funeral

Decline of Seriousness

2008-10-05T07:02:00.000-07:00

I was reading Tacitus' Dialogus and one part of it was this, "Quis enim ignorat et eloguentism et ceteras artes descivisse ab illa vetere gloria non inopia hominum, sed desidia iuventutis et neglegentia parentum et inscientia praecipientium et oblivione moris antiqui?" This makes me reflect on the situation of many Christians in Singapore. There seems to be such luke-warmness in them, especially so among the so called second generation Christians. They do not seem to be serious about their faith and relationship with God. It makes me fear that this generation might not be able to locate people to pass the baton to who will continue the race. Will Singapore Church have a future?
I think we have to guard against laziness among our young people, the carelessness of parents, the ignorance of teachers and the decay of 'old-fashioned' moral and virtues. We must help our children to be diligent in their spiritual formation / discipline, parents must be examples for their own children, teachers must be trained to provide 'professionalism' and a return and emphasis on good old Christian virtues. Unless we are diligent in making sure that these happen in our churches, Singapore churches may soon be in trouble.

THE IMAGERY OF ‘THE BODY OF CHRIST’

2008-09-30T21:10:00.001-07:00

introduction
The topic of church, ekkelsia, is one of the central thought of the apostle Paul. In his writing there are many passages that deals with this topic. He used many metaphors and pictures to describe the church, such as the building or temple of God,, the Bride of Christ, people of God, Israel etc. However, the most distinctive picture of the church used by Paul is that of the Body of Christ.
This metaphor, the Body of Christ, has sparked debate among scholars as to the source of Paul’s concept of the church as the Body. There are many theories as to where Paul got his idea from, some suggesting the Greek idea of the polis, some suggesting the Gnostic influence of the Primal-man, and some proposed that he got the idea from his Damascus encounter of the living Lord. It could be possible that Paul may have formulated this idea out of his creative mind, and this seems more plausible than the rest of the speculations.
If the idea of the Body of Christ was Paul’s own creative idea, then it would be easier for us to understand his use of the metaphor in his different letters. He would have more freedom to modify his use in the different letters as the context required. In his letters where the concept of the Body is used intensively are Romans, 1 Corinthians, Ephesians and Colossians. The aim of this letter is to make an investigation of the use of the metaphor in these four letters to ascertain the similarity and differences.
‘body of christ’ in romans and 1 corinthians
The expression ‘body’ as designation of the church in Paul’s epistles have to be understood metaphorically, with paraenetic value. In Romans and 1 Corinthians, Paul used the picture to deal with the unity and diversity of the church of Christ. The main passages in Romans and 1 Corinthians that contain the expression are in 1 Corinthians 12.14ff and Romans 12.3ff.

In Romans 12, Paul started out the entire section with the admonition to present them as a living sacrifice to God as an act of spiritual service (vv1, 2). Then he exhorted the Romans believers to know their place in the community, to have a practical assessment of their role in the fellowship. He used the metaphor to show how different gifts can function and co-exist within one church.[1]
The key verse in this passage has to be verse 4 and 5, ‘(Rom 12:4) For even as we have many members in one body, and all the members have not the same office:(Rom 12:5) so we, who are many, are one body in Christ, and severally members one of another.’ Paul used the imagery to highlight the relationship between the members of the church. He compared the community of believers to that of the human body, which consist of many different members but working together to achieve a single objective – the health and well-being of the body. Similarly, the church is a single entity consisting of various and diverse people with individual functions.
The truth that is being delivered here in Romans 12 is threefold – 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members.[2]
The Roman passage has the simplest concept of the Body as compared to the other epistles. The longest treatment of the theme of the ‘Body of Christ’ is found in the 1 Corinthian passage.
In 1 Corinthians the Body image serves as an illustration of the relation between the believers and Christ[3], which can be seen in 6.15 ‘your bodies are members of Christ’, and 6.17 ‘the one who joins himself to the Lord is one spirit with him’. In addition, the body image also portrayed the closeness of the relationship between each believer. Paul, when speaking about the Lord’s supper, said ‘Is not the cup of blessing a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. 6.15-17.’ Here it seems that our incorporation into the body of Christ is through our participation in the historical event of the Cross.
The main ‘Body’ passage is found in chapter 12 of 1 Corinthians, beginning at verse 12. This section can be subdivided to four parts – v12-13, v14-19, v20-26, and v27-30. The first part, v12-113, similarly sets forth the idea of the diversity and unity of the body of Christ as in the Roman passage (the body is one and yet has many members, and all the members of the body, they are many, are one body). This participation in the Body of Christ, is also through th e work of the Holy Spirit, it is the Holy Spirit who joined us to the Body (by one Spirit we were all baptized into one body).
The second part deals with the diversity of the body – For the body is not one member, but many. Thus each member is important and necessary, like the physical human body; there is no member which play an unimportant role. Therefore, there is no excuse for the foot to excuse itself because it is not the hand, or the ears because it is not the eyes. It is God who have placed each in his or her place in the body (God has placed the members…in the body, just as He pleased).
In the third portion, v20-26, Paul put forward to them the reality of the multiplicity of the function of the body, but yet there is only one body (there are many members, but one body). The variety of functions and gifts in the body should not be an excuse for division and schism in the body, but rather each should treat the other as more important and with honour (v22-25).
Paul summarised his teaching in v27 by bringing the two truths together, the unity and multiplicity of the body, by insisting that ‘you are Christ’s body, and individually members of it’. Thus, we make the same observation here that it is the same truths found in Romans that is being repeated here –1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. There is , therefore, both in Romans and Corinthians a distinctive corporate view of the church which ‘excludes individualism, but leaves room for the use of individual abilities’[4], and each individual is equally essential and important to each other.
As such we can safely conclude that the use of the imagery of the human body, both in Romans and 1 Corinthians, is mainly used primarily to illustrate the relationship between the believers and how they should conduct themselves in this new community that they were being introduced to. It is a very vivid picture and simple to understand which Paul had used to bring across the point of unity in the church despite the multiplicity of abilities of every individual. This remind me of the advertisement by Aberdeem with the caption, ‘Asia has many faces’ yet it is one continent, similarly, the church had many members but it is One Body.
body and head in colossians and ephesians
There seems to be a development of the imagery of the body of Christ in Colossians and Ephesians. The fundamental idea is the same as in Romans and 1 Corinthians; there is also an important distinction. Both in Romans and 1 Corinthians the Body is identified entirely with the church, whereas, in Colossians and Ephesians, there is an addition of the head, Christ. In both Colossians and Ephesians the head is strictly distinct from the body, and how are we to understand this will be deliberated in this section.
The uses of the term ‘body’ in reference to the church is clear in many ways. The church has been repeatedly being referred to as the body of Christ (Eph 1.23, 3.12-13), believers are called members of the body (Eph 5.30). It is also used in the absolute sense (Eph 4.4, Col 1.18, 3.15, 2.19)[5]. This oneness of the believing community, as signified by the use of One Body, is clearly demonstrated in Eph 3.6 where the Gentiles are not only fellow heirs and partakers of the promise, they are also ‘συσσωμα’, ‘fellow body’.
The basic idea in Ephesians and Colossians is the same as in Romans and 1 Corinthians. Both groups affirm the only way to become members of the body is through our participation in the historical-redemptive event of the Cross. The church becomes one body when we all understood his work done on the cross, his suffering and death for the members of the body. This is clearly expressed in Eph 3.14-16, where the incorporation of the Jews and Gentiles is achieved through Christ having ‘broke down the barrier…abolishing in His flesh the enmity…make the two into one new man…reconcile them both in one body’[6]. Similar to the Romans and Corinthians passage, here in Ephesians it has to do also with the charismatic aspect of the church. It is God’s prerogative in the placing of the different members and their position in the body. The genuineness of the church is to be marked by its unity and diversity.
However, the Romans and Corinthians passage dealt mainly with the relationship of the believers and believing community, there is a greater emphasis in Ephesians and Colossians in regard to the Church’s relationship with the risen Christ. Thus, we see a greater focus on the supremacy and sovereignty of Christ in Ephesians and Colossians. This emphasis on the supremacy and sovereignty of Christ provides the context in which we are to understand the use of the ‘head’ metaphor to refer to Christ.
The head-body relationship is not to be understood in the framework of the physiological body. It is not to be understood in the sense that Christ is the Head, and his body is the church. It is not to be read in the context of the organic body, whereby the head is part of the organs of the body. This would be clear when we put the text back into its context in Ephesians and Colossians.
The physiological understanding of the head-body relationship[7] is difficult when we put the Ephesians and Colossians passage into its context. Believers are referred to as the whole body of Christ in Eph 4.16 and Col 2.19, now if it’s the whole/entire body then it could not be just the trunk, excluding the head. Furthermore, if the body has its existence in Christ, then Christ Himself could not be a subordinate part of His body. He cannot be a subset of the Body, the church. He has to be, and rightly so, the universal set with the church as the subset. It would be an inversion of order to understand Christ position as part of the church.
Looking closer at the Colossians passage would deny us of this perversion to place Christ under the church. In Colossians 1.15-20, Paul is talking about the supremacy of Christ, he is the ‘firstborn of all creation…all things were created …through him and for him…before all things…head of the body, the church….the beginning…firstborn form dead…so that He Himself will come to have first place in everything’. Thus, the imagery of head has to be understood with the meaning of lordship, master or leader. This is even clearer when we return to the Ephesians passage on marriage.
In Ephesians 5.22-33, the head-body relationship is applied to the marriage relationship. The husband is called the head of the wife (5.23) and the wife is referred to as the body (5.23,28). It would be absurd to conceive ‘of this as though the wife constituted the trunk of this unity of the two and the husband is the head’[8]. In addition, the use of the metaphor in Pauline writing is often in the absolute without reference to the body. This is evident in Col 2.10 where Christ is ‘the head over all rule and authority’, and this does not mean that ‘all rule and authority’ is also part of his body. In 1 Corinthians 11, Paul wrote ‘Christ is the head of every man, and the man is head of a woman, and God is the head of Christ. This, definitely, is not saying ‘that Christ therefore is the body of God, or every man the body of Christ’[9] or woman is the body of man. Similarly, Eph 1.13 ‘Christ is the head of all things to the church, which is His body’, then does this implies that Christ has two bodies – the church and all things?
Thus, what we have here is not one metaphor of the physiological body but two metaphors – the concept of head and the imagery of body. Then what does it mean by head of the body? The answer to this is found in Eph 5.23, the idea of head has to do with authority and rulership, as I have mentioned before. However, this is not raw power and naked authority, but derives form the work of Christ done on the cross. The headship of Christ is established upon his position as the ‘Savior of the body (Eph 5.23)’. ‘It says with respect to the relationship between Christ and the church that the church has its origin in him and that it therefore is dependent on him as the one who has prepared the way for it and to whom it owes its existence.’[10]
Thus, with respect to the above investigation, it is evidenced that the ‘head’ should not be understood as a ‘physiological’ entity as understood from the concept of the human body, rather it has to be seen from the idea of pre-eminence and lordship. It is conclusive that because of His position and work done on the cross that He is the head of the church, just as He is the head over everything, to control and direct the church, his body[11].
conclusion
By way of concluding this paper, we should understand that the use of the body metaphor in Romans, 1 Corinthians, Ephesians and Colossians are essentially the same. There is no difference in the body imagery, all demonstrating the three truths - 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. The head imagery posed no conflict to the unity of Paul’s ‘body’ theme when we understood it within its correct context. Thus, there is no contrast to the reference of the church as the body of Christ in all the letters, because the ‘head’ picture is not part of the ‘body’ imagery. Both are not composite picture, rather they are two distinct yet very close metaphors that could easily be confused. All evidenced showed that the ‘head’ must not be understood as part of the ‘body’ but that it is a metaphor for Christ pre-eminence and Lordship over the church, because He is both the Savior and Preserver of the church, his body.
[1] Donald Gutheire, New Testament Theology (Illinios; Inter-Varsity Press, 1981), 744.
[2] Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol 2, New Testament (Grand Rapids, Zondervan Publishing House, 1994), 583.
[3] Ibid.
[4] Guthrie, 744.
[5] Herman Ridderbos, Paul; An Outline of His Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1966), 377.
[6] Ridderbos, 377.
[7] Ibid., 380.
[8] Ridderbos, 381.
[9] Ibid.
[10] Ridderbos, 381.
[11] Ibid.

COMPARE ANDN CONTRAST PAUL’S USE OF THE IMAGERY OF ‘THE BODY OF CHRIST’ IN HIS EARLY LETTERS AND IN COLOSSIANS AND EPHESIANS

2008-09-30T21:10:00.000-07:00

The topic of church, ekkelsia, is one of the central thought of the apostle Paul. In his writing there are many passages that deals with this topic. He used many metaphors and pictures to describe the church, such as the building or temple of God,, the Bride of Christ, people of God, Israel etc. However, the most distinctive picture of the church used by Paul is that of the Body of Christ.
This metaphor, the Body of Christ, has sparked debate among scholars as to the source of Paul’s concept of the church as the Body. There are many theories as to where Paul got his idea from, some suggesting the Greek idea of the polis, some suggesting the Gnostic influence of the Primal-man, and some proposed that he got the idea from his Damascus encounter of the living Lord. It could be possible that Paul may have formulated this idea out of his creative mind, and this seems more plausible than the rest of the speculations.
If the idea of the Body of Christ was Paul’s own creative idea, then it would be easier for us to understand his use of the metaphor in his different letters. He would have more freedom to modify his use in the different letters as the context required. In his letters where the concept of the Body is used intensively are Romans, 1 Corinthians, Ephesians and Colossians. The aim of this letter is to make an investigation of the use of the metaphor in these four letters to ascertain the similarity and differences.

The expression ‘body’ as designation of the church in Paul’s epistles have to be understood metaphorically, with paraenetic value. In Romans and 1 Corinthians, Paul used the picture to deal with the unity and diversity of the church of Christ. The main passages in Romans and 1 Corinthians that contain the expression are in 1 Corinthians 12.14ff and Romans 12.3ff.

In Romans 12, Paul started out the entire section with the admonition to present them as a living sacrifice to God as an act of spiritual service (vv1, 2). Then he exhorted the Romans believers to know their place in the community, to have a practical assessment of their role in the fellowship. He used the metaphor to show how different gifts can function and co-exist within one church.[1]
The key verse in this passage has to be verse 4 and 5, ‘(Rom 12:4) For even as we have many members in one body, and all the members have not the same office:(Rom 12:5) so we, who are many, are one body in Christ, and severally members one of another.’ Paul used the imagery to highlight the relationship between the members of the church. He compared the community of believers to that of the human body, which consist of many different members but working together to achieve a single objective – the health and well-being of the body. Similarly, the church is a single entity consisting of various and diverse people with individual functions.
The truth that is being delivered here in Romans 12 is threefold – 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members.[2]
The Roman passage has the simplest concept of the Body as compared to the other epistles. The longest treatment of the theme of the ‘Body of Christ’ is found in the 1 Corinthian passage.
In 1 Corinthians the Body image serves as an illustration of the relation between the believers and Christ[3], which can be seen in 6.15 ‘your bodies are members of Christ’, and 6.17 ‘the one who joins himself to the Lord is one spirit with him’. In addition, the body image also portrayed the closeness of the relationship between each believer. Paul, when speaking about the Lord’s supper, said ‘Is not the cup of blessing a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. 6.15-17.’ Here it seems that our incorporation into the body of Christ is through our participation in the historical event of the Cross.
The main ‘Body’ passage is found in chapter 12 of 1 Corinthians, beginning at verse 12. This section can be subdivided to four parts – v12-13, v14-19, v20-26, and v27-30. The first part, v12-113, similarly sets forth the idea of the diversity and unity of the body of Christ as in the Roman passage (the body is one and yet has many members, and all the members of the body, they are many, are one body). This participation in the Body of Christ, is also through th e work of the Holy Spirit, it is the Holy Spirit who joined us to the Body (by one Spirit we were all baptized into one body).
The second part deals with the diversity of the body – For the body is not one member, but many. Thus each member is important and necessary, like the physical human body; there is no member which play an unimportant role. Therefore, there is no excuse for the foot to excuse itself because it is not the hand, or the ears because it is not the eyes. It is God who have placed each in his or her place in the body (God has placed the members…in the body, just as He pleased).
In the third portion, v20-26, Paul put forward to them the reality of the multiplicity of the function of the body, but yet there is only one body (there are many members, but one body). The variety of functions and gifts in the body should not be an excuse for division and schism in the body, but rather each should treat the other as more important and with honour (v22-25).
Paul summarised his teaching in v27 by bringing the two truths together, the unity and multiplicity of the body, by insisting that ‘you are Christ’s body, and individually members of it’. Thus, we make the same observation here that it is the same truths found in Romans that is being repeated here –1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. There is , therefore, both in Romans and Corinthians a distinctive corporate view of the church which ‘excludes individualism, but leaves room for the use of individual abilities’[4], and each individual is equally essential and important to each other.
As such we can safely conclude that the use of the imagery of the human body, both in Romans and 1 Corinthians, is mainly used primarily to illustrate the relationship between the believers and how they should conduct themselves in this new community that they were being introduced to. It is a very vivid picture and simple to understand which Paul had used to bring across the point of unity in the church despite the multiplicity of abilities of every individual. This remind me of the advertisement by Aberdeem with the caption, ‘Asia has many faces’ yet it is one continent, similarly, the church had many members but it is One Body.
body and head in colossians and ephesians
There seems to be a development of the imagery of the body of Christ in Colossians and Ephesians. The fundamental idea is the same as in Romans and 1 Corinthians; there is also an important distinction. Both in Romans and 1 Corinthians the Body is identified entirely with the church, whereas, in Colossians and Ephesians, there is an addition of the head, Christ. In both Colossians and Ephesians the head is strictly distinct from the body, and how are we to understand this will be deliberated in this section.
The uses of the term ‘body’ in reference to the church is clear in many ways. The church has been repeatedly being referred to as the body of Christ (Eph 1.23, 3.12-13), believers are called members of the body (Eph 5.30). It is also used in the absolute sense (Eph 4.4, Col 1.18, 3.15, 2.19)[5]. This oneness of the believing community, as signified by the use of One Body, is clearly demonstrated in Eph 3.6 where the Gentiles are not only fellow heirs and partakers of the promise, they are also ‘συσσωμα’, ‘fellow body’.
The basic idea in Ephesians and Colossians is the same as in Romans and 1 Corinthians. Both groups affirm the only way to become members of the body is through our participation in the historical-redemptive event of the Cross. The church becomes one body when we all understood his work done on the cross, his suffering and death for the members of the body. This is clearly expressed in Eph 3.14-16, where the incorporation of the Jews and Gentiles is achieved through Christ having ‘broke down the barrier…abolishing in His flesh the enmity…make the two into one new man…reconcile them both in one body’[6]. Similar to the Romans and Corinthians passage, here in Ephesians it has to do also with the charismatic aspect of the church. It is God’s prerogative in the placing of the different members and their position in the body. The genuineness of the church is to be marked by its unity and diversity.
However, the Romans and Corinthians passage dealt mainly with the relationship of the believers and believing community, there is a greater emphasis in Ephesians and Colossians in regard to the Church’s relationship with the risen Christ. Thus, we see a greater focus on the supremacy and sovereignty of Christ in Ephesians and Colossians. This emphasis on the supremacy and sovereignty of Christ provides the context in which we are to understand the use of the ‘head’ metaphor to refer to Christ.
The head-body relationship is not to be understood in the framework of the physiological body. It is not to be understood in the sense that Christ is the Head, and his body is the church. It is not to be read in the context of the organic body, whereby the head is part of the organs of the body. This would be clear when we put the text back into its context in Ephesians and Colossians.
The physiological understanding of the head-body relationship[7] is difficult when we put the Ephesians and Colossians passage into its context. Believers are referred to as the whole body of Christ in Eph 4.16 and Col 2.19, now if it’s the whole/entire body then it could not be just the trunk, excluding the head. Furthermore, if the body has its existence in Christ, then Christ Himself could not be a subordinate part of His body. He cannot be a subset of the Body, the church. He has to be, and rightly so, the universal set with the church as the subset. It would be an inversion of order to understand Christ position as part of the church.
Looking closer at the Colossians passage would deny us of this perversion to place Christ under the church. In Colossians 1.15-20, Paul is talking about the supremacy of Christ, he is the ‘firstborn of all creation…all things were created …through him and for him…before all things…head of the body, the church….the beginning…firstborn form dead…so that He Himself will come to have first place in everything’. Thus, the imagery of head has to be understood with the meaning of lordship, master or leader. This is even clearer when we return to the Ephesians passage on marriage.
In Ephesians 5.22-33, the head-body relationship is applied to the marriage relationship. The husband is called the head of the wife (5.23) and the wife is referred to as the body (5.23,28). It would be absurd to conceive ‘of this as though the wife constituted the trunk of this unity of the two and the husband is the head’[8]. In addition, the use of the metaphor in Pauline writing is often in the absolute without reference to the body. This is evident in Col 2.10 where Christ is ‘the head over all rule and authority’, and this does not mean that ‘all rule and authority’ is also part of his body. In 1 Corinthians 11, Paul wrote ‘Christ is the head of every man, and the man is head of a woman, and God is the head of Christ. This, definitely, is not saying ‘that Christ therefore is the body of God, or every man the body of Christ’[9] or woman is the body of man. Similarly, Eph 1.13 ‘Christ is the head of all things to the church, which is His body’, then does this implies that Christ has two bodies – the church and all things?
Thus, what we have here is not one metaphor of the physiological body but two metaphors – the concept of head and the imagery of body. Then what does it mean by head of the body? The answer to this is found in Eph 5.23, the idea of head has to do with authority and rulership, as I have mentioned before. However, this is not raw power and naked authority, but derives form the work of Christ done on the cross. The headship of Christ is established upon his position as the ‘Savior of the body (Eph 5.23)’. ‘It says with respect to the relationship between Christ and the church that the church has its origin in him and that it therefore is dependent on him as the one who has prepared the way for it and to whom it owes its existence.’[10]
Thus, with respect to the above investigation, it is evidenced that the ‘head’ should not be understood as a ‘physiological’ entity as understood from the concept of the human body, rather it has to be seen from the idea of pre-eminence and lordship. It is conclusive that because of His position and work done on the cross that He is the head of the church, just as He is the head over everything, to control and direct the church, his body[11].

By way of concluding this paper, we should understand that the use of the body metaphor in Romans, 1 Corinthians, Ephesians and Colossians are essentially the same. There is no difference in the body imagery, all demonstrating the three truths - 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. The head imagery posed no conflict to the unity of Paul’s ‘body’ theme when we understood it within its correct context. Thus, there is no contrast to the reference of the church as the body of Christ in all the letters, because the ‘head’ picture is not part of the ‘body’ imagery. Both are not composite picture, rather they are two distinct yet very close metaphors that could easily be confused. All evidenced showed that the ‘head’ must not be understood as part of the ‘body’ but that it is a metaphor for Christ pre-eminence and Lordship over the church, because He is both the Savior and Preserver of the church, his body.
[1] Donald Gutheire, New Testament Theology (Illinios; Inter-Varsity Press, 1981), 744.
[2] Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol 2, New Testament (Grand Rapids, Zondervan Publishing House, 1994), 583.
[3] Ibid.
[4] Guthrie, 744.
[5] Herman Ridderbos, Paul; An Outline of His Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1966), 377.
[6] Ridderbos, 377.
[7] Ibid., 380.
[8] Ridderbos, 381.
[9] Ibid.
[10] Ridderbos, 381.
[11] Ibid.

Faithfulness of Christ

2008-09-30T21:08:00.001-07:00

The phrase πιστις [’Ιησου] Χριστου continues to be a point of contention in the study of Pauline theology since the publication of Haussleiter’s article[1] in 1891, and many others since then had devoted their attention and energy to this debate.[2] The tension of the debate rests on the genitive construction of the phrase: how should we understand the genitive? The divide has generally falls into two camps: subjective genitive (the faith/fulness of Christ) and objective genitive (faith in Christ)[3], and both camps have their ardent supporters.[4] However, this is not simply a question of Greek grammar but entails a far reaching impact upon our understanding of Paul’s theology and his gospel. The readings will lead to different understanding of Paul’s presentation and understanding of Christ’s role in our becoming citizens of the πολιτευμα of God. In this study we will seek to determine the meaning of the expression πιστις [’Ιησου] Χριστου in Ephesians and its theological implications.
The expression pistis Iesou Christou or its variations occurs seven times in the letters of Paul that are considered as authentic Pauline in Gal 2.16 (2X); 2.20; 3.22; Rom 3.22, 26; and Phil 3.9. The only other witness of the use of the phrase is in Ephesians 3.12: evn w- e;comen thn parrhsian kai prosagwghn evn pepoiqhsei dia thj pistewj auvtou. The usual translation of the expression dia thj pistewj auvtou is ‘through faith in him’ which has Christ as the object of human faith (genitive objective)[5]. However, this is not conclusive. Those who maintain the ‘traditional’ reading perceived Paul’s presentation from the ‘Lutheran’ judicial soteriological angle and based on the landscape of the core tenet of sola fide in the efficacy of our salvation. A case for a genitive subjective reading is equally viable in this passage and I think it is one that falls more inline with the flow of the author’s thought.
Here, Moulton’s warning ‘to remember that in Greek [the] question is entirely one of exegesis’[6] is timely as we seek to determine the meaning of the expression and its function in Ephesians. Our task, then, must ultimately be one that rest on good exegetical practice, integrating linguistic/semantic study with contextual and conceptual considerations of the entire epistle. Here we will seek to lay out the argument for a genitive subjective reading based on linguistic/semantic considerations and exegetical soundings.
In the tussle between the genitive objective and genitive subjective readings, the presence or absence of the definite article before πιστις, is suggested to play an important role. It has been put forward by Hultgren that ‘Paul would have supplied the article…if he intended to speak of the (subjective) faithfulness of Christ,[7]’ and has been utilized by many to argue for a genitive objective reading in the other occurrences of the expression. Dunn, following Burton’s conclusion, agreed that statistical data shows that ‘all the phrases which come into dispute in Paul lack the definite article’[8]. He, thus, can conclude that the occurrences in Paul points to (anthropological) faith rather than the faith of Christ.[9] However, Wallace argued that the expression in Paul are always in the prepositional phrase which tend to omit the article and the preposition + anarthrous noun construction is more common than the preposition + article + noun construction[10]. If this argument is followed through, the genitive subjective reading of Eph. 3.12 would not be a dispute, which also agrees with Hultgren’s categorization under pronominal subjectives[11]. Furthermore, Dunn highlighted that the phrase would appear in the more characteristically Jewish-Christian documents of the New Testament.[12] This gives us another edge to push forward the subjective reading of Eph. 3.12 as the letter exhibits a dense Jewish flavor, which Yee demonstrated well in his book[13]. The Jewishness of the letter comes through beginning in the opening doxology through to the paraenesis section. Again, this lean Eph. 3.12 toward a subjective reading.
It has also been noticed that the expression pistis Iesou Christou serves the same function as pistis + [preposition: en, eis, epi, or pros] or the verb pisteuō. Winger points out that the use of noun and verb is just a difference of ‘shading and coloring’ but not of the sense[14]; it is just a stylistic variation that does not alter its meaning. In contrary, Wallace pointed out that the idea of ‘faith in Christ’ is often expressed through the use of the verb πιστευω rather than the noun.[15] When we consider the passages (Gal. 2.16, 3.22 and Rom. 3.22) that have both constructions, and take both as expressing the same sense, the sentences appeared to be clumsy and the pisteuō construction would look redundant. However, when we treat them as carrying distinct sense, the passages are smoother:

Gal. 2.15-16: The argument here regards to different sources of justification and not the means of justification, therefore it is between works of the Law and faith of Jesus Christ rather than the antithesis between doing the Law and faith in Jesus Christ. Justification comes because of the faithfulness of Christ; hence, we who believed can be assured of our justification. Justification rested upon the work of Christ and not anthropological faith.

Gal. 3.22: The promise has its source in the faithfulness of Christ (h evpaggelia evk pistewj VIhsou Cristou) and is given to those who believe in him.

Rom. 3.22: The righteousness of God is manifested through the faithfulness of Christ to all who believed. [16]
These examples show that it is dubious to equate the use of the noun with the verb. When we consider the case in Ephesians, there is only one occurrence of pistis + preposition in Eph. 1.15: Dia touto kavgw avkousaj thn kaqV u`maj pistin evn tw/ kuriw VIhsou kai [thn avgaphn] thn eivj pantaj touj a`giouj. This verse has often been read as ‘your faith in the Lord Jesus and your love for all the saints’, however, this may not be the only way to understand it. The variants in this verse points toward the better reading of ‘your faithfulness in the Lord Jesus and the same towards all the saints’. The variant in P46 which has thn kaqV u`maj pistin evn tw/ kuriw VIhsou kai thn eivj pantaj touj a`giouj (= your faithfulness in the Lord Jesus and the same faithfulness to all the saints), coupled with the liberty to rearrange the word sequence to dispense with the second thn (81 104 256 al), the word thn avgaphn seems more likely to be an addition.[17] Best suggested that if a satisfactory meaning for the shorter phrase could be found, it should be accepted as the harder reading. He posited that loyalty and faithfulness towards fellow believers could be important in difficult times.[18] This reading coincides with opening greetings to all the saints and faithful in Christ Jesus (toij ou=sin Îevn VEfeswÐ kai pistoij evn Cristw VIhsou).
At this juncture it would be good for us to note that the πιστ- word group occurs a total of twelve times in Ephesians (πιστευω 1.13, 19; πιστος 1.1; 6.21; and πιστις 1.15; 2.8; 3.12, 17; 4.5, 13; 6.16, 23), and these instances would help us determine the meaning of πιστις in Eph. 3.12.The other instance where πιστις occurs together with VIhsou Cristou (like 1.15) is in Eph. 6.23: Eivrhnh toij avdelfoij kai avgaph meta pistewj avpo qeou patroj kai kuriou VIhsou Cristou. Similarly, this place pistewj should be translated as faithfulness rather than faith. Is this reading viable? The verse would be more understandable if it is love and faithfulness from God and the Lord Jesus Christ. Snodgrass concurs that the context supports this reading and sees the emphasis in 6.21-24 as the loyalty of Tychicus and the faithfulness of God and Christ.[19] The first two items in this final greetings: Eivrhnh (Eph. 1.2) and avgaph (Eph. 1.4; 2.4; 5.2, 25) evidently have their source in God, therefore it makes good sense to understand that pistij here as faithfulness. What does it mean if it is ‘faith from God’? I think Best brought out the essence of the verse well by treating pistij as a qualifier for God (=faithful God/ God of faithfulness).[20] Further support can be found in Gal. 5.22-23 where the same group of word appears together (o` de karpoj tou pneumatoj evstin avgaph cara eivrhnh( makroqumia crhstothj avgaqwsunh( pistij prauthj evgkrateia), whereby pistij is understood as faithfulness.
Another case in view that that would be better to read the noun as faithfulness (of God) is 6.16: besides all these, taking the shield of faith(fulness), with which you can quench all the flaming darts of the evil one. It has often been taught that our faith in God or Christ is the shield that helps us to overcome the attack of the evil one, the context here speaks against such interpretation. Firstly, the armour is said to have God as its source (του θεου; 6.11and 13) and the different components of the armour invariably originate from God: truth, 4.21; righteousness, 4.24; 5.9; salvation, 1.13; 5.23; peace, 1.2; 2ff; 6.23; word of God. Faith, here, then should also originate from God and invariably has to refer to the faithfulness of God[21] and not human faith. Then, if we understand the ‘darts of the evil one’ as verbal criticism[22] against the believers, only God’s faithfulness would help them to overcome. Our faith is next to nothing unless the one God that we believed in is faithful. It makes more sense to understand faith as referring to the faithfulness of God.
The above discussion has helped us to determine that at least at 1.15, 6.16 and 6.23 the use of the noun πιστις could be understood as ‘faithfulness’, the following would further consolidate our position to read Eph. 3.12 as ‘faithfulness of Christ’. There is no argument that μια πιστις in 4.5 and την πιστεως in 4.13 refer to the Christian faith (=the gospel or the content); it required more effort on our part to determine its sense in the rest of the occasions.
The continuation of our study bring us to Eph. 3.17 which is usually taken as ‘that Christ may dwell in your hearts through faith (=human faith)’. This interpretation is very attractive when we first look at it considering the present understanding of ‘receiving Jesus into your heart through faith’ (a usual evangelistic invitation to believe in Jesus; influenced by John?). This understanding when put into its context will prove that it is skewed and is not conclusive. It is generally agreed that Eph. 3.17 is parallel to and clarifies 3.16[23], therefore it would be wise for us to place them side by side as we study them.

3.16 / dunamei krataiwqhnai dia tou pneumatoj auvtou eivj ton e;sw a;nqrwpon(
to strengthen with might through his spirit (broker) into the inner man
to house the Christ through the faith (broker) in your hearts
3.17 katoikhsai ton Criston dia thj pistewj evn taij kardiaij u`mwn

Here we see that the two phrases parallel each other. There is no problem for us to understand that ton e;sw a;nqrwpon parallel taij kardiaij u`mwn which refers to the innermost part of our being. The affinity between power/might with Christ is not too far fetched when we look back to 1.19-23 where Christ’s resurrection and exaltation are evidences of the great power of God, hence, ‘to house Christ … in our heart’ could very well be a rephrasing of ‘to strengthen with might…in the inner man’. Thus, the prepositional phrase should also run parallel to each other. The Spirit’s association with power could be gleaned from other Pauline passages such as 1 Thess. 1.5; 1 Cor. 2.4; 15.43, 44; 2 Cor. 6.6, 7; Rom. 1.4 and 15.13, but how is Christ indwelling related to the faith? How are we to understand the faith?
The use of the definite article either refers to a particular faith or it may represent a category of faith, whether it is a particular or category it should has its referent in the preceding chapters (1-3.15). The immediate context of the verse (Eph. 3) points strongly to equating the faith with the gospel or the content of the gospel. The author was presenting the core of his gospel which he was entrusted in 3.1-6: 3.6 that is, how the Gentiles are fellow heirs, co-members of the same body, and partakers of the promise in Christ Jesus through the gospel. The gospel is the broker through which the Gentiles become sugklhronoma kai susswma kai summetoca thj evpaggeliaj evn Cristw VIhsou. In the same thought the gospel could also be the broker through which God make Christ dwell in the hearts of the believers. This point could be supported by 2.11-22 where Jews and Gentiles are built together into a house of God (presumably God dwells in it; the new temple) through the reconciliation effected by the death of Christ. Hence, it is through this sort of Gospel=Christ died to effect reconciliation both horizontally and vertically, that we become God’s dwelling place. In the same thought, it is through such faith that we become a dwelling place for Christ.
I would suggest that in Eph. 2.8 the faith should also follow the above sense ‘the faith’, the gospel or the content of believe. This runs against the grain of traditional interpretation in taking it as our faith in Christ. Eph. 2.8-9 reads: 8 Th gar cariti evste seswsmenoi dia pistewj\ kai touto ouvk evx u`mwn( qeou to dwron\ 9 ouvk evx e;rgwn( i[na mh tij kauchshtaiÅ The context of Eph. 2.1-10 also touches on the transformation of the Gentiles from being dead in their trespasses and sins but now (o` de qeoj plousioj w'n evn evleei( dia thn pollhn avgaphn auvtou h]n hvgaphsen h`maj)is being sunezwopoihsen…kai sunhgeiren kai sunekaqisen evn toij evpouranioij evn Cristw VIhsou this parallel the thought in 2.11-13. The διο (inferential conjunction) links this to the previous section (2.1-10) reminding them of their prior status but now (nuni de evn Cristw VIhsou) has been brought near through the death of Christ (evn tw ai[mati tou Cristou). Hence, δια πιστεως in 2.8 could very correspond to evn tw ai[mati tou Cristou in 2.13. Secondly, the Gospel as described as to euvaggelion thj swthriaj u`mwn which could be understood as ‘the gospel that saves you’ adds to the possibility of δια πιστεως as a equivalent for the gospel.[24] Eph. 2.1-10 has conceptual similarity with Eph. 3.6, where the Gentiles became fellow heirs, co-members and partakers of the promise dia tou euvaggeliou, the gospel, acts to argue for a strong case to understand Eph. 2.8 as ‘by grace you have been saved through the faith (=the gospel). We also notice that there is a variant here which has the definite article: δια [της] πιστεως (A D2 Ψ), and this likewise suggest we should understand it as such.[25] The second part of the verse (2.8b kai touto ouvk evx u`mwn( qeou to dwron\) lends support to this reading as well for we see the association of grace and the idea of gift is prevalent in Eph. 3:
3.2 ei; ge hvkousate thn oivkonomian thj caritoj tou qeou thj doqeishj moi eivj u`maj(
3.7 kata thn dwrean thj caritoj tou qeou thj doqeishj moi
3.8 evdoqh h carij au[th
These recurring connections between grace and the idea of gift are mentioned within the context of Paul’s mission as an apostle to preach the gospel to the Gentiles. This greatly increase the tilt of reading Eph. 2.8 as was suggested above. The touto in verse 8b cold refer to one of the three preceding words: cariti, seswsmenoi, and pistewj. It is to my discretion that it should refer to the entire process of salvation, and God should be credited with it, so that there would be no room for man to boast.[26] Even if we acknowledge that faith refers to human faith, it would be a reckoned faith[27] or a gift of God[28]. In whatever angle we may read this verse, the picture that comes out strongly is the grace of God.[29] Yee’s remark on this verse points toward the same direction. The author is not putting ‘(anthropological) faith’ and ‘work’ in an antithetical relationship as both the ‘salvation-through- the faith’ is a gift from God and the author had also eliminated ‘all human factors by transcoding the human performers and their ‘doings’ into accomplished ‘work’ of God’[30] in Eph. 2.9-10. Yee is right to see this as an emphasis on the principal role of God in his gracious salvation; the Gentiles are to base ‘their understanding of salvation, faith and works on the matrix of God as the creator par excellence’.[31]
We can now make a preliminary conclusion that the use of πιστις in Ephesians falls mainly into two categories: human/God’s faithfulness (1.15; 6.16, 23) or as an equivalent to the gospel (=the content what is believed; 2.8; 3.7; 4.5, 13). This strengthens our case to argue against the traditional rendering of 3.12 as ‘faith in him’ and to posit our case for a ‘Christ’s faithfulness’ reading.
The preliminary study shows that we can in fact read Eph. 3.12 as ‘in whom we have boldness and confident access through his faithfulness’, and the co-text of Eph. 3.12 and its conceptual framework will further support such a reading. We should recognize that the understanding of Eph. 3.12 should be placed within the wider context of Eph. 3.1-13 where Paul digressed into his apostleship to the Gentiles. This section can be treated as two sections: Eph. 3.1-7 and Eph. 3.8-13. In Eph. 3.1-7 Paul presented to the readers the content of the gospel that he was entrusted (given) by God for the Gentiles, i.e. (v6) ei=nai ta e;qnh sugklhronoma kai susswma kai summetoca thj evpaggeliaj evn Cristw VIhsou dia tou euvaggeliou (that is, the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ through the gospel). Paul further explains his task as one entrusted with the mystery of Christ in Eph. 3.8-12: to preach to the Gentiles the unsearchable riches of Christ and to bring the plan of the mystery into light to everyone. The purpose is that now the manifold wisdom of God may be manifested through the church to the rulers and authorities in the heavenly places in accordance to the eternal purpose which God accomplished in Christ, in whom we have boldness and confident access dia thj pistewj auvtou. The surrounding context’s focus is on the purpose (or mystery) of God (referring to Eph. 3.6) which he wrote briefly before (mostly refer to Eph. 1.9-10 and Eph. 2) is being fulfilled in Christ through his death (Eph. 2.14-18), hence, to understand dia thj pistewj auvtou as ‘faith in him’ seems forced. The phrase thj pistewj auvtou to be read as ‘Christ’s faithfulness’ as summative term for the story of Christ’s passion[32] would be more congruent with the context. This would also connect nicely with Eph. 3.13 where Paul asked them not to be discouraged because of his suffering which is their glory (i.e., for the enhancement of their status in the faith-community).
Both Wallis and Foster correctly recognize the importance in the parallel between Eph. 3.12 and 2.18[33], we may also add to this Eph. 2.5 and 8 (we may also consider Eph. 1.7):

1.7 VEn w- e;comen thn avpolutrwsin dia tou ai[matoj auvtou

2.5 cariti evste seswsmenoi
2.8 Th gar cariti evste seswsmenoi dia [της] pistewj

2.18 diV auvtou e;comen thn prosagwghn … … proj ton patera
3.12 evn w- e;comen thn parrhsian kai prosagwghn evn pepoiqhsei dia thj pistewj auvtou

These three sets of verse shared a similar concept, which is that of redemption: thn avpolutrwsin, seswsmenoi and thn prosagwghn proj ton patera, whether it is redemption, have been saved or access to the Father all shares the concept or Eph. 2.14-18. The main idea is that our status and position before God has been transformed from ‘those who are far away’ to ‘those that has been brought near’, from alienation to reconciliation through the death of Christ. The passage in Eph. 2.14-18 serves as the framework for the understanding of the other passages related to the changed position of the Gentiles. It is interesting to note that the three prepositional phrases in 1.7, 2.8 and 3.12 (if we are right) share the same concept also, i.e., through the passion of Christ. Our redemption (the forgiveness of sins) is effected through the death of Christ (as the apex of his passion) and the efficacy of sunezwopoihsen …kai sunhgeiren kai sunekaqisen evn toij evpouranioij evn Cristw VIhsou is through the faith (=the Gospel). Similarly, our passport for access to the Father is the faithfulness of Christ (=summative term for Christ’s passion story).
Secondly, this reading fits well with the overall focus of Ephesians, which is the equalization of status of Jews and Gentiles in the community of faith. The efficacy of reconciliation (both horizontally and vertically) rested on the work of Christ describes as through his blood (1.7; 2.3), by his flesh (2.13), and through the cross (2.16), which accomplish the mystery of His will, i.e., Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ through the gospel. This plan, which God planned beforehand in Christ (1.9-10), He accomplished in him (3.11) and that through the death of Jesus Christ on the Cross (2.14-18). Then we need to note also that pepoiqhsei also carries the same reference to trusting in God[34] , thus it would be redundant if dia thj pistewj auvtou carries the same sense. However, this sits it well with our slant on the reading of the phrase as Christ’s faithfulness: in whom we have boldness and access in confidence of Christ’s faithfulness. Our boldness and confidence to access into God’s presence is based on the faithfulness of Christ rather than on our faith. Paul, I believe, understood this point and hence could ask the readers not to lose heart because of his suffering for them as he has confidence in Christ’s faithfulness that is the foundation of his gospel.
If our reading and understanding of Ephesians 3.12 is correct, it would bring a revised (or a return to its nascent?) understanding of Ephesians’ theology. We may need to re-read Ephesians in this new light since our study shows that Eph. 3.12 could be read as ‘in whom we have boldness and confident of access through his faithfulness’ and this has both linguistic and conceptual supports. The above investigation presents to us that none of the employment of πιστις in Ephesians carries the sense of anthropological faith. However, this does not mean that human faith has no place in this letter; the author uses the verb πιστευω and not its cognate noun when he mentions human faith. The context shows that the emphasis is on the work of Christ through which God accomplished His will, either expressed through the term ‘Gospel’ , ‘Faith’ or the explicit mention of the passion of Christ (2.13, 14, 16; 5.2, 25), rather than human faith. The efficacy of the reconciliation between Jews and Gentiles, and between the two and God is based on the work God accomplished through and in Christ Jesus[35]. The other focus of the letter is the prerogatives of God in the outworking of the plan as explicated by terms like His will, pleasure, counsel, grace, love and kindness. The author seemingly tries to marginalize the role of human faith in his entire discourse and choose to highlight the activities of God and Christ’s participation in these acts. However, this does not mean that human faith has no part to play; the faithfulness of Christ entails the production of faith in us. It is just that faith (a human quality) does not have the final say. It is the grace and prerogative of God that constitute the ground and framework of the entire process of salvation. Hence, man is justified by His grace[36] through the faithfulness of Christ. This answers our dilemma of sola fide or sola gratia: God saves sinners by His grace, through Christ[37]. The grace of God is the a priori of salvation and it is God who took the initiative (1.3-14)[38], even our believing happens in Christ (1.13-14)[39]. Human faith as a positive response to the address of God is only possible as a result of the invocation of the Gospel that constitutes the faithfulness of Christ.
Secondly, ethnic reconciliation and human-divine reconciliation must be based sole on the effective work of God in Christ. It is the exhibition of Christ’s faithfulness in his passionate perseverance in the will of God that we can establish equality between different ethnic groups. When human faith is set as the benchmark, then hierarchy would unavoidably formed within the community of believers: those who first believed would become first grade citizens and those who believe after them would risk being treated as second class members (owing their status and position to us!). The purposeful downplaying of human faith in Ephesians works well in the author’s scheme to bring about conciliation between the Jews and the Gentiles: it is through the faithfulness of Christ that we both have access to God.
Finally, the piling of the phrase ‘in Christ’ and its parallel speaks more of a participatory rather than a ‘judicial’ soteriology. This is congruent with the emphasis on ecclesiology, i.e., integration of different ethnic groups into the faith-community or the people of God (=saints) and the opening of the letter (1.3-14). These speak strongly for a participationist ecclesiology, further supported by Eph. 2.18 and 3.12, which speaks of our (Jews and Gentiles) access to God-Father, from whom all fatherhood in heaven and on earth is named, occurs in Christ and through Christ’s faithfulness. Hence, the ‘Lutheran’ judicial soteriology could not, at least in Ephesians, be established. The doctrine of justification by faith alone, too, has its misgivings when placed within the matrix of Ephesians.

[1] Johannes Haussleiter, “Der Glaube Jesu und der Christliche Glaube,” Neue kirkliche Zeitschrift 2[1891]: 109-145, 205-230. This article has been referred to in Sanday and Headlam’s A Critical Commentary on the Epistle to the Romans, 83-4. Kittel also acknowledged his indebtedness to this article in his study of the pistis Xristou expressions as noted by S. Tonstad in “πιστις Χριστου: Reading Paul in a New Paradigm,” AUSS 40(2002): 37-59.
[2] Selective bibliography, see Choi, “ΠΙΣΤΙΣ in Galatians 5:5-6: Neglected Evidence for the Faithfulness of Christ,” JBL 124/3 (2005): 467-90. Here, 468n6.
[3] The dominant view is that of “Faith in Christ” which is followed by most commentaries. Longenecker in his article “ΠΣΤΙΣ in Romans 3.25: Neglected Evidence for the ‘Faithfulness of Christ’?” has listed for us names of scholars who took the ‘faithfulness of Christ’ reading since 1982. Among other variations are A. Deissman’s genitivus mysticus (faith experienced in mystical communion with Christ), E. Wissmann’s genitivus confessionis (confessing faith), and O. Schmitz’s “characterizing genitive” (“Christ-faith”), see Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” in The Faith of Jesus Christ by Hays (2002). Here, 249. A. Vanhoye suggested that it should be understood as the “reliability of Christ” in “πιστις Χριστου: fede in Cristo o affidabilita di Cristo,” Biblical 80 (1999):1-21.
[4] R.B. Hays, The Faith of Jesus Christ: The Narative Substructure of Galatians 3:1-4:11, 2d ed. The Biblical Resource Series. (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 2002), 273nn3-4.
[5] NASB, NAB, NIV and NRSV followed the genitive objective. KJV and Rheims New Testament, however, have it as ‘by the faith of him’.
[6] R.B. Matlock, “Detheologizing the ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ Debate: Cautionary Remarks from a Lexical Semantic Perspective,” NovT 42 (2000): 1-23. Here, 1.
[7] A.J. Hultgren, “The PISTIS CHRISTOU Formulation in Paul,” NovT 22 (1980): 248-63. Here, 253.
[8] Dunn, 252 – 253.
[9] Ibid.
[10] D.B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids, Michigan: Zondervan Publishing House, 1996), 115.
[11] Hultgren, 253.
[12] Dunn, 253.
[13] T.L.N. Yee, Jews, Gentiles and Ethnic Reconciliation: Paul’s Jewish Identity and Ephesians, SNTSMS 130 (Cambridge: Cambridge University Press, 2005), 35-45.
[14] M. Winger, “From Grace to Sin: Names and Abstractions in Paul’s Letters,” NovT 51 (1999): 145-75. Here, 157, 160.
[15] Wallace, 116.
[16] pace D.W.B. Robinson, “Justification an the faith of Jesus,” RTR 29 (Sept.-Dec. 1970~): 71-81. Robinson related this (Gal. 2.15-16) to Paul’s believe in Christ’s firm adherence to the will of God in the work of atonement and redemption, and such serve as the foundation of justification for the believer. Similarly, in Gal 3.22 Christ’s ‘firmness’ serves as the ground of men’s confidence and trust as they seek to be justified before God. His faithfulness overcame the obstacle posed by the law and made the Abrahamic promise available to all who believe. The faithfulness of Christ served as the avenue through which God’s faithfulness is manifested. Others like A. Gonzáez considered it an unnecessary repetition if Paul spoke here twice of our own faith. See, A. Gonzáez, “LA FE DE CRISTO,” Feb 1990. Internet; accessed 24 October 2006.
[17] B. M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: German Bible Society, 1994), 533. Metzger concurred that the arrangement of the words to dispense with the second την is a secondary modification. He proposed that the shorter reading occurs because of a homoeoarcton (την ... την), and argued against the hypothesis that the verse is copied from Col. 1.4, which would have h]n e;cete inserted instead of the second την. But it is not necessary that Eph. copied from Col., it might well be an original construction of the author. The case for a homoeoarcton mistake is very unlikely as the distance between the words are not considerably far apart. In addition, the mentioning of God’s love for the believers exceeds that of believers’ mutual love for each other, and as I will show later in the study that the attitude of faithfulness between believers, rather than love, is the attitude exhorted in the letter.
[18] E. Best, Ephesians: A Shorter Commentary (Edinburgh/New York: T&T Clark, 2003), 37.
[19]斯诺德格拉斯. <<以弗所书>>.简体版. 国际释经应用系列49. 伊妙珍翻译. (香港:汉语圣经协会有限公司, 2005), 393-4.
[20] Best, 335. contra Meyer, 554-5 and Barth, 810-1.
[21] Best, 323. Best suggested that it should be understood as the faith, what is believed, since this falls into the same semantic range as truth, righteousness, and gospel. Furthermore, the case could be built upon the presence of the definite article governing the noun. But, if we take it as ‘what is believed’ would it not be a repetition since the gospel has already been mentioned prior to this in 6.15? Hence, it should be read as faithfulness which will coincide with 6.23.
[22] M.Y. MacDonald, “The Politics of Identity in Ephesians,” JSNT 26 (2004): 419-44. Here, 426-7. MacDonald suggested that the image of ‘arrows’ here has parallel with the Qumran Literature which used it to describe the fiery words that the wicked use to speak against God. Particularly, she mentioned 1QH 10.23-26: (25-26) I have said: heroes have set up camp against me surrounded by all their weapons of war; they loose off arrows without any cure; the tip of spear, like fire which consumes trees. Qotation taken from F.G. Martínez, The Dead Sea Scrolls Translated: The Qumran Texts in English, 2d ed (Grand Rapids, Michigan: Wm. B. Eerdmans, 1992), 330. Compare this with Pro. 26.18(NASB): Like a madman who throws firebands, arrows and death.
[23] Snodgrass, 192-3; Best, 165.
[24] J.P. Louw, Semantics of New Testament Greek (Atlanta, Georgia: Scholar Press, 1982), 75-6.
[25] Although we are making our argument based on variant reading, it is not spurious but has it sown validity. These witnesses present to us the different shade of understanding that the early believers have regarding the passage, hence, there must be a certain degree of reliability and validity for such reading. We could read it, while preserving the word order scribe(s) added the article to the noun, as the attempt to explain dia pistewj with δια της πιστεως. See Matlock, “ΠΙΣΤΙΣ in Galatians 3.26: Neglected Evience for ‘Faith in Christ’? NTS 49 (2003): 433-9, where he engaged the variant reading to argue for the objective genitive reading.
I also differ from Wallis who see faith as a gift and Foster who see it as a referent to the faithfulness of Christ. Although agreeing with Foster that the faith here could not mean human faith, the argument put forward by Foster for faithfulness of Christ is not persuasive. The association between riches and the gift based on 2.7-8 and 3.6,8 is not convincing. Whereas 2.7 talks about the riches of kindness that God shows the believers in Christ Jesus, 3.8 is about the riches of Christ and these two are of different referent (First Contribution, 91-2). Wallis suggests that 2.8b indicates that faith originates from God and is given by him as a gift of grace. This reading cannot be establish because touto of s different gender to faith (pace Snodgrass, 110; Best, 82; Yee, 65), furthermore, the use of touto in Ephesians often points to the entire antecedent (1.15; 5.17; and 6.13).
[26] Hendricksen, 121-2. Here Hendriksen brought together three different explanation of Eph. 2.8-9 in regards to the connection of touto to v8a.
[27] M.D. Hooker, “ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” NTS 27 (1989): 321-42. Here, 331.
[28] I.G. Wallis, The faith of Jesus Christ in early Christian traditions, SNTSMS 84 (Cambridge: Cambridge University Press, 1995), 129-131.
[29] W. Hendricksen, NT Commentary on Galatians and Ephesians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 2002), 120-3.
[30] Yee, 64-7.
[31] Ibid., 68.
[32] R.B. Hays, The Faith of Jesus Christ, 73-118; R.B. Hays, “Is Paul ‘s Gospel Narratable,” JSNT 27 (2004): 217-39. S. Westerholm, Perspectives Old and New on Paul: The “Lutheran” Paul and His Critics (Grand Rapids, Michigan/Cambridge, U.K.: Wm. B. Eerdmans Publishing Company, 2004), 383-4. Westerholm suggest that ‘grace’ could be employed as a summative term for ‘the path of faith by which the unrighteous (i.e., sinners) are declared righteous because of Jesus Christ’.
[33] Wallis, 131-2; Foster, 89-91.
[34] TDNT, VOL. no.6, 199, 217-8.
[35] H.W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, Michigan: Baker Academics, 2002), 173-4. The expression ‘in Christ’ and its parallel occur thirty-six times in Ephesians. This shows the central role of Christ both as the agent/instrument and sphere of God’s work in accomplishing His eschatological administration.
[36] Titus 3.5-7; 2 Timothy 1.9. Westerholm, 309, 405-6.Westerholm agreed that for Paul salvation is a gift of grace, which excludes any consideration of human works. In his study of Ephesians and the Pastorals, he conceded that both echo Paul’s insistence that God saves sinner by grace, through Christ.
[37] Westerholm, 406.
[38] Yee, 68.
[39] Hooker, 327-31. In Galatians Paul argued that the Gentiles shared the blessings through incorporation in Christ.

Mental Exercise

2008-09-30T21:00:00.000-07:00

“Written on the body is a secret code only visible in certain lights; the accumulation of a lifetime gather there. In places the palimpsest is so heavily worked that the letters feel like Braille. I like to keep my body rolled up away from prying eyes. Never unfold too much, tell the whole story.” (Winterson, 89)

“Now the phenomenon of the social body is the effect not of a consensus but of the materiality of power operating on the very bodies of individuals.” (Gordon, 55)

The two quotes inserted here hint at the connection between the human physical and self-identity and power. There is recognition that the human body, per se, as the stage where both power and self-identity is being staged. The body can be translated like a book / text through which we can discover the identity of a person and the play of power, whether earthly or spiritual. It is in view of this that I tried to explore how Paul used the trope of the human body in the letter of Ephesians for discussion on self / corporate identity through a redefinition of ‘the body / bodies’ on which God’s ownership and power is displayed. This is just some thoughts that I have as I tried to make connections between the three subjects: body, power and identity in understanding the biblcal text. It is my hope that more enlightened person would give me your valuable critic and feedback and suggetsions.
It is acknowledged that a big part of Ephesians revolves around the central themes of power and identity (Snodgrass, 12) but seldom did any author see the connection between the two themes. Numerous scholars have written on the identity formation function of Ephesians (How can Jews and Gentiles be the ‘one people of God’?) and in recent years there are a number of authors who picked p on the ‘powers’ language in Ephesians, among whom are Wink, Arnold and Roberts. However, there is yet any prominent work that relates the two themes together in their readings of Ephesians. This lack, I suggest, is due to the inattentiveness to the sociological, cultural and religious implications played by the human body.
The body, ever since the rise of the Gnostics’ and Descartes’ dualism, has been relegated to a minor role or totally absent in our discourses. The mind-body / spirit-body dualism has skewed reading of our text toward ‘ideas’ and ‘concepts’ as the key player in the drama, and failed to see use of the ‘body’ as a trope to create distance between ethnic groups and formation of the ‘us-them’ special location. The human body played a major role in the sociological and religious grid of the ancient Jews and Greeks; it is the outward manifestation of their identity and status among their peers and ‘the other’, an indication of the insiders and outsiders. The ancient people used the body to demarcate different ethnic identity and physiognomic was an important discipline as well. For example, Tacitus described ‘the peoples of Germany … … [using physical traits such as] fierce blue eyes, red hair, tall frames …’ (Germinia 4.1-2) People are identified by their physical appearance and physical marks (like Braille) which can be read by observers. Our ethnicity, like sex, is visible identity marked in the body (Alcoff, 164) which is produced and shaped in a variety of ways according to historical, social, cultural and geographical exigencies; these factors worked together to form the body of a determinate type. (Alcoff, 185) The ‘Jewish body’ and the ‘Greek body’ are differentiated by a mark / stigmata which demarcate the ‘chosen body’ and the rejected body. The Jew’s body as the ‘chosen body’ is marked with the visible cut on the phallus – the circumcision, while the absent of this wound on the Gentile / Greek body spelled God’s rejection. This understanding of the ‘chosen body’ as belonging to Yahweh can be traced from the Old Testament through the inter-testament writings to the New Testament (including the Old Testament Pseudepigrapha and Aprocrypha).
The chosenness of the Jewish body is further reinforced by the conscientious guarding and keeping of the body according to the Law. The Old Testament laws are filled with many that govern the body and bodily activities, e.g. Leviticus 21:5 in regard to funeral rites, “They shall not make any baldness on their heads, nor shave off the edges of their beards, nor make cuts in their flesh. They shall be holy to their God and not profane the name of their God … so they shall be holy.” There is a direct relation between the Jew’s body and God’s power. God’s power is directed at the human body through which he demonstrates his sovereignty and choice. Only the an body that is governed by the laws of God can be the locus which he demonstrates his power and thus authenticate the chosenness of that body. The power of God directed on the body through the willing subjugation to his laws and demonstrated through visible outward showing authenticates that body as the body chosen by God – the people of God.
How does this work out in Ephesians? Paul in Ephesians is dealing with the reconciliation of two bodies – Jews’ and Greeks’ / Gentiles’ – in the one body of Christ through the body of Jesus which is a subset of the overarching narrative of the book as delineated in 1:10, “… an administration suitable to the fullness of time, that is, the summing up of all things in Christ, things in heaven and on earth.” The ‘summing up’ of the different bodies in the one body of Christ is the first issue dealt by Paul in his letter. He begins with an affirmation of the chosenness of the body of Jesus by coagulating God’s power on the body of Christ, “…the surpassing greatness of His power … … in accordance with the working of the strength of His might which He brought about in Christ, when He raised him from the dead and seated him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. He put all things in subjection under his feet, and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all (1:19-23).” The body of Jesus which seemingly is rejected by God who abandoned him to the powers of this world is now authenticated as the chosen body through the demonstration of all the power of God on and through this body. This recalled the story of Abraham and Sarah who were as good as dead, barren, and seemingly cursed because of childlessness, were authenticated as the chosen pair through the working of God’s power to resurrect the body with the birth of Isaac.
This election of God is confirmed by the stigmata of the covenant – the wound on the male genital – which served as a reminder and identity marker of the status to Abraham’s descendants. It is through this broken body that the Jews were able to approach the presence of God and constitute the community of God. Paul transferred this image to the person of Christ and applied it to the forming of the new corporate body of God, which include the different bodies. The different bodies, stigmatized or not by the wound on the phallus, can now approach the presence of God through the wounded body of Christ, as Paul has said that “now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ (2:13).” It is now through this body, the Church, which God has chosen and through which He will authenticate through the outworking of His power through this Body, so that “the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places (3:10)”, and God himself may be glorified ‘in the church, i.e. in Christ Jesus, (en th ekklhsia kai en Cristw Ihsou, see Zerwick, 455.b.z. This reading takes a close identification of the Church with Jesus Christ.) to all generations forever and ever (3:21).”
The religio-ethnic distance created by the difference in body-composition and constitution (‘far and near’) is reduced by the abolition of the Jewish and Grecian body through the deconstruction and reconstruction of the body through Jesus Christ. There is now neither Jewish nor Grecian body, there is neither slave’s body nor free man’s body, and there is neither male nor female body; for all are now members of the one chosen body – the Body of Christ, i.e. the Church. Those who are formerly without the wound / stigmata can now be part of the Body because of the stigmata / wound of Jesus; those who have the stigmata / wound recognized that the circumcised body is deconstructed on the Cross and God has brought forth a new wounded body. Hence, it is now through his body that both have access to God having been reconciled through his body to God.
The ‘powers’ language in Ephesians do not function, as suggested by Arnold, to alleviate the fear of ‘dark spiritual forces’ of the Ephesians but a troupe to designate the identity between the chosen body and rejected body. The chosen body is the one which is the medium through which God display his power as compared to the rejected body as the channel for the play out of demonic powers. This can be read clearly in our text. The Gentile’s body is the playground of the ‘prince of the power of the air, of the spirit that is now working in the sons of disobedience (2:2)’, whereas the chosen body is the ‘His workmanship, created in Christ Jesus for good works (2:10).’ This belief in human as agent of cosmic powers is prevalent in the ancient world is made possible within their religio-narrative(s). The nature of power that operates through a person’s body shows who the master of that body is. This, then, provides us with an alternative to understand Ephesians 6:10ff by placing it within this understanding. The warfare called for is not that as exemplified by the ‘Charismatic power-broker’ in today’s churches, but a less spiritualized or ‘demythologized’ spiritual warfare. I suggest that Paul is calling for the alterations of bodily life to reflect the characters of God (truthfulness, righteousness, peace-making, faithfulness), living out the reality of our salvation (Ph’p 2:12-13), and living in reliance of God (by living a life governed by His Word and prayer). This understanding seems more in tune with Paul’s thought if we compare it with Galatians 5:22-23. Our text seems to have the same function as the Galatians text in calling the people to exhibit a new way of life that is in accordance with the Gospel or ‘conduct yourselves in a manner worthy of the gospel of Christ (Ph’p 1:27).’
The religio-ethnic identity of each people is portrayed through the body as the stage for the play out of their identity through (the absent or present of; (in)visible) body markings and the demonstration of their God’s power. The Jewish body is chosen because it has the mark of the Sovereign’s acceptance (the circumcision) and authenticated through the display of the Sovereign’s powers through that same body (story of Abraham, Moses, and Elijah et al.). Whereas, the Grecian body is rejected because of the lack of the bodily mark (uncircumcision) and the channel for the display of rival / inferior powers of ‘the gods of this world’. This enmity is resolved by the deconstruction of the bodies on the Cross through the stigmatized body of Christ through which both Jews and Gentiles can now be part of the chosen body (the Body of Christ) through their incorporation as members of Christ.