We hear over the religious news that a former fundamental Baptist missionary’s son turned away from the faith. He became an evangelical college teacher, and later joined the ecumenical bandwagon called the emerging church movement. Could this really happen among Filipinos? Absolutely! It is already happening just as it has happened in the past. The current generation tends to reject the militancy in the faith of the past generation. Propagandists of change keep on saying that the battles of the past are no longer relevant, so the younger generation must abandon the fight of the old generation.
This is what we call generational disloyalty. This occurs when one generation departs from the former generation’s militant stand on the Word of God. On the other hand, a generation is freed from such charge if the current generation returns to the old militant defense of the faith once abandoned by the former. Where do we stand on this issue, Cornerstone people? The current generation of Cornerstone membership is militant in its stand to carry on the beliefs and behavior of this local church. She unapologetically corrects anyone who errs from the faith. She even expels from the membership anyone who refuses to get right with the Lord after being subjected to church discipline as Mat. 18:15-17 teaches.
Will the next generation of Cornerstone people uphold the faith in similar militancy and passion as well as zeal to advance her faith to other lands? Will they sustain our zeal for missions? Will they preserve our doctrines and practices as an indigenous local Baptist church? Will they preserve our godly music untainted by worldly ones? What can be done to ensure that the younger generation of Cornerstone people will carry on the faith and practice of the current ones? Joshua gave us the answer to this query! The current generation must expose the succeeding generation into the works of God at this local church. They must see and cherish how God started and sustained this local church through indigenous ministerial philosophy. They must imbibe the same principles that governed us through the years so they can stand the hardships of their future situations.
Some significant lessons can be drawn from this success of Joshua, his successor elders, and the people of Israel. First, the Israelites chose to serve the God of Joshua all through Joshua’s term and the next leaders’. They saw and heard from Joshua the need to serve in the manner which he demonstrated to them. We see this happened in Joshua 1:16-18 where the people covenanted themselves with Joshua as witnessed by the Lord. In short they made a contract to remain faithful in the service according to the standards defined by Joshua, their leader.
A covenant is such a great tool in ensuring faithfulness. It binds us to godliness. Though it is not an absolute guarantee of faithfulness, it can reduce temptation of unfaithfulness. We need to enter into an agreement of faithfulness. Joshua led them into this contract-making but he did not coerce them to make one. When Joshua reminded the people, he led them into making a covenant of faithfulness (24:23-27).
Let us be wiser in dealing with our sinful heart’s inclination to unfaithfulness. CBC members, how is your membership contract? Are you loyally keeping each of its provisions which you vowed to maintain until He comes? Why not get right with God for violating some of its provisions before your children discover them and indirectly encourage them to the same unfaithfulness?
Second, the Israelites knew well the perfect works of God. They also saw these works being fulfilled before them (see Judges 2:7). The older generation exposed the young ones to what God has done to them. They did not confine these divine works to themselves. They, rather, devised a system by which all the young ones saw what God has done. Probably, they taught these divine workings to the children. Here we see the need of educating the next generation. Our enemies are gone. But they can always return when the old guards are gone or its spirit is slowly declining from the scene. This has happened in other local churches that resulted to their fall and compromise.
Every Cornerstone ministry must showcase to its people the works of God perfectly done through this local church. Every teacher from the nursery up to the senior adults must remind the membership of our struggles and successes over temptations, over needs, and over obstacles. These must be done biblically and diligently. When the people are ignorant of our history and struggles the devil will creep in to bring deception to the naïve and vulnerable. We ought to teach all our local church doctrines and practices (including our culture) to every child and new member so as to fully integrate them into the body of Christ. This is the reason, we tirelessly keep on with our godly traditions ( i.e., church camp, Christmas fellowship, Missions Nights, Youth camp, Lord’s Supper in December and April) that sustain our belief and behavior system. We want to establish a godly Cornerstone culture that reflects the Bible. So where do you stand now, Cornerstone members in this pursuit? How are your children keeping these godly traditions?
Third, Israel departed from the ways of Joshua and the elders due to ignorance of the works of God and His greatness. This we see in Judges 2:10-14. This generation that departed did not know the God of Joshua. Note that God does not change, neither does His doctrines. It means they had no personal knowledge of the salvation work of God. They were also ignorant of the many perfect works of God. They were either untaught with the words of God or they did not learn from their teaching leaders (v.10).
Consequently, in verse 11, (1) they did evil in God’s sight and served false gods. They committed this due to their lack of knowledge. Remember what prophet Hosea said about this (Hosea 4:6). Then, (2) they abandoned the God of Joshua (v.12, forsook the Lord, cf. v.13). In stead, they embraced and followed the false gods of the people surrounding them. They began to listen to their counsels and models of life and work. What a great tragedy! Further, (3) they provoked God to anger (v.12c; 14). God is never happy over someone’s departure from the true faith be it in one segment of the doctrinal truth we espouse or in practical and moral departure. Some have undermined the latter as less significant. But consider that departure in practice is an evidence of departure from belief or thought.
So God has to chastise the Israelites for this departure with repeated national problems evident in the book of Judges. They even further deteriorated into individualism in decision making (Judges 21:25). Other heinous crimes and sins were committed in the period of the Judges due to this departure in doctrine and practice. For us, Cornerstone people, to ensure the next generation’s faithfulness we must sustain the current zeal for God. We must diligently teach our young ones with the truths we uphold. We are not to be content with mere outward conformity but must look for their true heart and lifestyle change. Let us therefore be striving towards greater consistency, Cornerstone parents and single adults, so the young ones may have no reason to depart from this blessed and pure faith. Amen!
Thursday, January 8, 2009
Ang Pananaw ng Isang Musiko
sa mga Gawa ng Diyos
Mga Awit 77:11-20
Kakaunti lamang na musiko ang nagiging tanyag. Marahil ito rin ang kurso na madalang na kunin ng mga magsisitapos sa mataas na paaralan at nagnanais na pumasok sa kolehiyo. Ito ang nangyayari sa sekular na larangan. Wala ring gaanong kaibahan sa ganitong larangan ng ministeryo ng mga Kristiyano. Ang iba ay pumapasok sa larangan ng musika dahil sa pagnanais na malaman kung ano ang meron dito habang ang iba ay pumapasok dahil sa kawalan ng iba pang mapapasukan. Sila’y mananatili habang wala pa silang ibang malilipatang gawain. Kadalasan, ang mga mahuhusay na musiko ay hindi nababayaran ng tama. At dahil sila’y may mga pangangailangang kailangang tustusan o ‘di kaya’y pamilyang kailangang buhayin, ang iba sa kanila’y napipilitang lisanin ang larangan ng musika. Ang iilang malalakas ang loob na piniling manatili at ipagpatuloy ang kanilang panawagan ay magbabata ng mga kabigatang nakapaloob sa kanilang desisyong manatili. Ang iba sa kanila’y magtatagumpay habang ang iba’y hindi.
Ang ating teksto ay sinulat ng isang musikong naglilingkod sa loob ng templo ng mga Hebreo. Siya’y si Asaph, isang levitang musiko. Bilang musiko, siya ang nangangasiwa ng lahat ng mga gawain patungkol sa musika sa loob ng templo. Araw-araw niyang pinapangunahan ang ensayo ng iba pang musiko sa templo. Para sa kanyang mga pangangailangan, siya’y umaasa lamang sa ibinibigay na ikapo at handog ng iba pang mga tribo. Minsan na siyang nainggit sa karangyaan ng mga masasama (Mga Awit 73). Marahil ay nakita niya ang yaman ng mga taong hindi naglilingkod sa Diyos habang siya at ang kaniyang pamilya’y bahagya na lamang na nabubuhay at paulit-ulit na hinaharap ang gawain sa templo. Ngunit salamat sa Diyos at napagtagumpayan niya ang tentasyong iyon sa pamamagitan ng pakikinig sa Salita ng Diyos.
Maraming mga aral ang mapupulot mula sa buhay ng isang musikong naglingkod sa Diyos sa kabila ng mga pasakit. Humanda tayong alamin ang kaniyang pananaw sa Diyos at sa mga gawa Niya. Isaalang-alang ang kaniyang sinabi sa bersikulo 1, “Babanggitin ko ang mga gawa ng Panginoon; sapagka't aalalahanin ko ang mga kabagabagan mo ng una.”
Sa mga talatang 1-10, labis na napighati si Asaph dahil sa kaniyang inggit at selos sa karangyaan ng mga masasama. Hindi siya makatulog. Hindi siya makaawit dahil wala siyang makitang dahilan upang magsaya. Kinailangan niya ang aliw na nagbubuhat lamang sa Diyos upang manumbalik ang kaniyang galak sa paglilingkod sa templo. Inisip niyang siya’y nilisan na ng Panginoon dahil wala siyang makitang palatandaan ng parating na tulong mula sa Kaniya. Siya’y lubos na nababahala dahil hindi pa sinasagot ng Diyos ang kaniyang panalangin upang iligtas ang bayang Israel. Sa kaniyang pananaw, malayo at walang pakialam ang Diyos sa kaniyang mga hinaharap na kabigatan.
Ngunit nakadama siya ng aliw at kasiguruhan nang siya’y nagbulay-bulay sa pagkilos ng Diyos sa bansang Israel nuong unang panahon. Una, inalala niya ang ginawa ng Diyos sa kanila bilang isang bansa (bersikulo (b.) 11). Pinili niyang alalahanin ang mga dakilang milagro ng Diyos. Kasama rito ang pagligtas sa Exodo (b. 19-20). Gumawa rin ang Diyos ng paraan upang alalahanin niya ang mga pagkilos ng Diyos sa Mga Awit 111:4. Ang pag-alala sa mga ginawa ng Diyos sa iyong buhay ay isang paraan upang makabangon mula sa pighati at panghihina ng loob. Isaalang-alang ang kaligtasang natanggap, ang kapatawaran ng mga kasalanan, ang kalakasang ibinigay ng Diyos, at ang mga biyayang ibinigay ng Diyos sa panahon ng kagipitan.
Pangalawa, nagbulay-bulay siya sa lahat ng gawa ng Diyos (b. 12a). Ang salitang bubulayin ay nangangahulugan ng pag-ungol ukol sa isang bagay. Ito ay lagpas sa pag-iisip lamang. Nangangailangan ito ng imahinasyon at pagsambit ng iyong naaalala mula sa Diyos. Ito’y katulad ng pagbubulay-bulay sa Salita ng Diyos (Josue 1:7-8). Ganito din ang ginawa ni David sa Mga Awit 143:5. Sa ating panalangin at pribadong pag-iisip at pagpaplano, kailangan tayo’y magbulay-bulay sa ginawa ng Diyos noong nakaraan. Dapat tayong manabik sa pag-ulit ng Panginoon sa ating panahon ng Kaniyang ipinangako at ginawa sa bansang Israel noon. Dapat nitong pangibabawan ang ating mga pag-iisip. Dapat itong maging bahagi ng ating mga plano sa lokal na iglesia.
Pangatlo, nagdesisyon siyang talakayin ang gawa ng Diyos (b. 12b). Bilang isang musiko, obligasyon ni Asaph na lumikha ng musika at umawit ng mga himno. Sa ganitong mga paraan niya naihahayag ang mga gawa ng Diyos. Kapag siya’y lumikha ng awit at himnong gumugunita ng mga ginawa ng Diyos, naisasakatuparan niya ang biblikal niyang tungkulin. Kailangan ng mga musiko na malaman ang mga ginawa ng Diyos na nasasaad sa Bibliya. Kailangang regular na pagbulay-bulayan ang mga katotohanang ito hanggang sa maging bahagi ito ng kanilang katauhan at maging basehan ng kanilang pagtatalakay ng mga gawa ng Diyos. Sa isang banda, kapag ang puso’t isipan ng mga musiko ay puno ng makamundong kaisipan at pagnanasa o pagkabahala sa mga kaganapan sa mundo, ito rin ang magiging laman ng kaniyang mga katha at komposisyon. Isipin ninyo ang mga salita at musikang rock o mga awitin ng mga sensual at makamundong mang-aawit. Sino ang nais nilang matuwa at bigyan ng luwalhati? Bakit nahulog sa ganitong kamalian ang Contemporary Christian Music (CCM)? Alamin kung ano ang inilalagay nila sa kanilang mga isipan at kung ano ang kanilang layunin.
Inisa-isa ni Asaph ang mga gawa ng Diyos sa Israel. Una, saan matatagpuan ang mga paraan ng Diyos? Ayon kay Asaph, ito ay matatagpuan sa santuario ng Diyos (b. 13). Dahil marami ang naghahanap ng tamang daan, sinabi niyang ito’y matatagpuan sa lugar na kung saa’y nagtitipon ang mga tao ng Diyos. Kung ang ating mga paraa’y naglalarawan ng Salita ng Diyos na itinuturo ng mga alagad ng Diyos sa Kaniyang iglesia, tayo’y gagayahin ng mga taong makakarinig at makakakita sa atin. Dahil dito, ang templo ng Diyos ay magiging tagapanguna at tagataguyod ng mga maka-Diyos na pamamaraan.
Pangalawa, ang Diyos ay gumagawa pa rin ng mga kababalaghan kagaya nuong una (b. 14). Hindi huminto ang Diyos sa pagbigay ng mga himala. Ito’y ginagawa Niya kung alam Niyang kinakailangan. Ginagawa rin Niya ito upang itaas ang kaniyang pangalan sa harap ng mga ‘di ligtas. Kaya’t maaari pa ring umasa sa himala ng Diyos ang mga mananampalataya. Anupa’t ang katotohanang ito’y dapat magpalakas ng ating loob upang magpatuloy na magsilbi sa Kaniya.
Pangatlo, iniligtas Niya ang Kaniyang mga tao (b. 15). Ito ay nangyari sa panahon ng Exodo. Walang kapangyarihan ang Israel na iligtas ang kanilang sarili nuong mga panahong iyon. Kaya’t ang Diyos ang gumawa ng paraan upang sila’y iligtas. Ito’y isang larawan ng ating kaligtasan mula sa ating mga kasalanan at sa impiyerno. Hindi natin kayang iligtas ang ating mga sarili. Ngunit ginawa ng Diyos ito para sa atin nang tayo’y nagsisi sa ating mga kasalanan at nagtiwala kay Kristo bilang ating Tagapagligtas.
Patuloy na gumagawa ang Diyos ng mga kababalaghan sa mundong ito. Bawat mananampalataya ay kailangang makita at malaman ito upang magpatuloy na magbigay puri sa Diyos. Ang inyong pag-alala at pagbubulay-bulay ng mga gawa ng Diyos ay kailangan upang maihayag ninyo ang Diyos sa ibang tao. Magpatuloy na isa-isahin ang mga ginawa ng Diyos sa iyo at sa ibang tao. Punuin ang iyong isipan at kaluluwa ng mga bagay na ito nang sa gayo’y maimpluwensiyahan nito ang paglilingkod ninyo sa Diyos.
Bilang mga modernong Asaph, isaalang-alang natin ang ating kakaibang biblikal na pananaw at pamamaraan sa lokal na iglesia. Bigyang panahon ang paglikha ng mga awiting naglalarawan ng mga doktrinang pinaniniwalaan. Kung ang doktrina ng “verbal and plenary inspiration” at ang pangangalaga at pag-iingat ng Salita ng Diyos ay tama, nararapat lamang na lumikha tayo ng mga awiting nagtuturo ng doktrinang ito. Kung ang paniniwala sa pangingibabaw ng lokal na iglesia sa mga iba pang organisasyong nakakabit sa lokal na iglesia ay tama, ang ating musika ay dapat nagsasaad din ng ganitong katotohanan. Ang pagiging militante na may halong pag-ibig at awa upang ipagtanggol ang ating pananampalataya ay ipinag-uutos ng Bibliya. Hindi ba nararapat lamang na lumikha tayo ng mga awiting naglalarawan ng mga katotohanang ito? Siya Nawa!
Ang ating teksto ay sinulat ng isang musikong naglilingkod sa loob ng templo ng mga Hebreo. Siya’y si Asaph, isang levitang musiko. Bilang musiko, siya ang nangangasiwa ng lahat ng mga gawain patungkol sa musika sa loob ng templo. Araw-araw niyang pinapangunahan ang ensayo ng iba pang musiko sa templo. Para sa kanyang mga pangangailangan, siya’y umaasa lamang sa ibinibigay na ikapo at handog ng iba pang mga tribo. Minsan na siyang nainggit sa karangyaan ng mga masasama (Mga Awit 73). Marahil ay nakita niya ang yaman ng mga taong hindi naglilingkod sa Diyos habang siya at ang kaniyang pamilya’y bahagya na lamang na nabubuhay at paulit-ulit na hinaharap ang gawain sa templo. Ngunit salamat sa Diyos at napagtagumpayan niya ang tentasyong iyon sa pamamagitan ng pakikinig sa Salita ng Diyos.
Maraming mga aral ang mapupulot mula sa buhay ng isang musikong naglingkod sa Diyos sa kabila ng mga pasakit. Humanda tayong alamin ang kaniyang pananaw sa Diyos at sa mga gawa Niya. Isaalang-alang ang kaniyang sinabi sa bersikulo 1, “Babanggitin ko ang mga gawa ng Panginoon; sapagka't aalalahanin ko ang mga kabagabagan mo ng una.”
Sa mga talatang 1-10, labis na napighati si Asaph dahil sa kaniyang inggit at selos sa karangyaan ng mga masasama. Hindi siya makatulog. Hindi siya makaawit dahil wala siyang makitang dahilan upang magsaya. Kinailangan niya ang aliw na nagbubuhat lamang sa Diyos upang manumbalik ang kaniyang galak sa paglilingkod sa templo. Inisip niyang siya’y nilisan na ng Panginoon dahil wala siyang makitang palatandaan ng parating na tulong mula sa Kaniya. Siya’y lubos na nababahala dahil hindi pa sinasagot ng Diyos ang kaniyang panalangin upang iligtas ang bayang Israel. Sa kaniyang pananaw, malayo at walang pakialam ang Diyos sa kaniyang mga hinaharap na kabigatan.
Ngunit nakadama siya ng aliw at kasiguruhan nang siya’y nagbulay-bulay sa pagkilos ng Diyos sa bansang Israel nuong unang panahon. Una, inalala niya ang ginawa ng Diyos sa kanila bilang isang bansa (bersikulo (b.) 11). Pinili niyang alalahanin ang mga dakilang milagro ng Diyos. Kasama rito ang pagligtas sa Exodo (b. 19-20). Gumawa rin ang Diyos ng paraan upang alalahanin niya ang mga pagkilos ng Diyos sa Mga Awit 111:4. Ang pag-alala sa mga ginawa ng Diyos sa iyong buhay ay isang paraan upang makabangon mula sa pighati at panghihina ng loob. Isaalang-alang ang kaligtasang natanggap, ang kapatawaran ng mga kasalanan, ang kalakasang ibinigay ng Diyos, at ang mga biyayang ibinigay ng Diyos sa panahon ng kagipitan.
Pangalawa, nagbulay-bulay siya sa lahat ng gawa ng Diyos (b. 12a). Ang salitang bubulayin ay nangangahulugan ng pag-ungol ukol sa isang bagay. Ito ay lagpas sa pag-iisip lamang. Nangangailangan ito ng imahinasyon at pagsambit ng iyong naaalala mula sa Diyos. Ito’y katulad ng pagbubulay-bulay sa Salita ng Diyos (Josue 1:7-8). Ganito din ang ginawa ni David sa Mga Awit 143:5. Sa ating panalangin at pribadong pag-iisip at pagpaplano, kailangan tayo’y magbulay-bulay sa ginawa ng Diyos noong nakaraan. Dapat tayong manabik sa pag-ulit ng Panginoon sa ating panahon ng Kaniyang ipinangako at ginawa sa bansang Israel noon. Dapat nitong pangibabawan ang ating mga pag-iisip. Dapat itong maging bahagi ng ating mga plano sa lokal na iglesia.
Pangatlo, nagdesisyon siyang talakayin ang gawa ng Diyos (b. 12b). Bilang isang musiko, obligasyon ni Asaph na lumikha ng musika at umawit ng mga himno. Sa ganitong mga paraan niya naihahayag ang mga gawa ng Diyos. Kapag siya’y lumikha ng awit at himnong gumugunita ng mga ginawa ng Diyos, naisasakatuparan niya ang biblikal niyang tungkulin. Kailangan ng mga musiko na malaman ang mga ginawa ng Diyos na nasasaad sa Bibliya. Kailangang regular na pagbulay-bulayan ang mga katotohanang ito hanggang sa maging bahagi ito ng kanilang katauhan at maging basehan ng kanilang pagtatalakay ng mga gawa ng Diyos. Sa isang banda, kapag ang puso’t isipan ng mga musiko ay puno ng makamundong kaisipan at pagnanasa o pagkabahala sa mga kaganapan sa mundo, ito rin ang magiging laman ng kaniyang mga katha at komposisyon. Isipin ninyo ang mga salita at musikang rock o mga awitin ng mga sensual at makamundong mang-aawit. Sino ang nais nilang matuwa at bigyan ng luwalhati? Bakit nahulog sa ganitong kamalian ang Contemporary Christian Music (CCM)? Alamin kung ano ang inilalagay nila sa kanilang mga isipan at kung ano ang kanilang layunin.
Inisa-isa ni Asaph ang mga gawa ng Diyos sa Israel. Una, saan matatagpuan ang mga paraan ng Diyos? Ayon kay Asaph, ito ay matatagpuan sa santuario ng Diyos (b. 13). Dahil marami ang naghahanap ng tamang daan, sinabi niyang ito’y matatagpuan sa lugar na kung saa’y nagtitipon ang mga tao ng Diyos. Kung ang ating mga paraa’y naglalarawan ng Salita ng Diyos na itinuturo ng mga alagad ng Diyos sa Kaniyang iglesia, tayo’y gagayahin ng mga taong makakarinig at makakakita sa atin. Dahil dito, ang templo ng Diyos ay magiging tagapanguna at tagataguyod ng mga maka-Diyos na pamamaraan.
Pangalawa, ang Diyos ay gumagawa pa rin ng mga kababalaghan kagaya nuong una (b. 14). Hindi huminto ang Diyos sa pagbigay ng mga himala. Ito’y ginagawa Niya kung alam Niyang kinakailangan. Ginagawa rin Niya ito upang itaas ang kaniyang pangalan sa harap ng mga ‘di ligtas. Kaya’t maaari pa ring umasa sa himala ng Diyos ang mga mananampalataya. Anupa’t ang katotohanang ito’y dapat magpalakas ng ating loob upang magpatuloy na magsilbi sa Kaniya.
Pangatlo, iniligtas Niya ang Kaniyang mga tao (b. 15). Ito ay nangyari sa panahon ng Exodo. Walang kapangyarihan ang Israel na iligtas ang kanilang sarili nuong mga panahong iyon. Kaya’t ang Diyos ang gumawa ng paraan upang sila’y iligtas. Ito’y isang larawan ng ating kaligtasan mula sa ating mga kasalanan at sa impiyerno. Hindi natin kayang iligtas ang ating mga sarili. Ngunit ginawa ng Diyos ito para sa atin nang tayo’y nagsisi sa ating mga kasalanan at nagtiwala kay Kristo bilang ating Tagapagligtas.
Patuloy na gumagawa ang Diyos ng mga kababalaghan sa mundong ito. Bawat mananampalataya ay kailangang makita at malaman ito upang magpatuloy na magbigay puri sa Diyos. Ang inyong pag-alala at pagbubulay-bulay ng mga gawa ng Diyos ay kailangan upang maihayag ninyo ang Diyos sa ibang tao. Magpatuloy na isa-isahin ang mga ginawa ng Diyos sa iyo at sa ibang tao. Punuin ang iyong isipan at kaluluwa ng mga bagay na ito nang sa gayo’y maimpluwensiyahan nito ang paglilingkod ninyo sa Diyos.
Bilang mga modernong Asaph, isaalang-alang natin ang ating kakaibang biblikal na pananaw at pamamaraan sa lokal na iglesia. Bigyang panahon ang paglikha ng mga awiting naglalarawan ng mga doktrinang pinaniniwalaan. Kung ang doktrina ng “verbal and plenary inspiration” at ang pangangalaga at pag-iingat ng Salita ng Diyos ay tama, nararapat lamang na lumikha tayo ng mga awiting nagtuturo ng doktrinang ito. Kung ang paniniwala sa pangingibabaw ng lokal na iglesia sa mga iba pang organisasyong nakakabit sa lokal na iglesia ay tama, ang ating musika ay dapat nagsasaad din ng ganitong katotohanan. Ang pagiging militante na may halong pag-ibig at awa upang ipagtanggol ang ating pananampalataya ay ipinag-uutos ng Bibliya. Hindi ba nararapat lamang na lumikha tayo ng mga awiting naglalarawan ng mga katotohanang ito? Siya Nawa!
The Perfection of the Works of God
Deuteronomy 32:4
As we start the year 2009, it is good to think about our great God especially what He has done. Our God has created all things we see and enjoy. He has made you and me in His image. He has designed our universe including our temporary place of abode-Earth. He has put in it all the living creatures He made. So there is much waste to try to find some form of life elsewhere. Such activity merely shows rejection of His revelation.
Filipinos are degenerating in appreciation of God’s works. We are gradually setting aside the traditional view, which is essentially right, of the truth of the divine creation of the universe and humankind. We do this by allowing the error of humanity that espouses man-made theory of origins to exist side by side with the long established truth. This attitude is not high scholarship, but blatant rebellion to the truth of creation. Humanity evasively declares reliance on scientific truth as he can not contain the conscience-pricking creation truth.
There is now a growing voice to absolutely remove from any science literature the creation truth. What are we going to do if this becomes legal locally? Then, we must imitate our Baptist forefathers’ methodology. They, for centuries, survived in the caves and mountains to escape the prosecuting ire of both the state and the Romanist church. The only legitimate course of action after evasion is to resort to a clandestine manner of existence. It may be hard but history is on our side. Scriptures is also on our side as the winning position. They can not fully eradicate our belief and behavior. Someone somewhere will always grasp this longing for truth and take it until the last breath.
For now, we see the terrible repugnance of Filipinos towards God’s works. They show distaste to the perfections of divine workings. More errors are promoted even by the religionists. Not behind are the false teachers in the garb of dominant Romanists, the cultists, and the deceived Charismatics. They promote ecumenism and boastfully call it divine workings. They spend much on these activities rather than on scripturally mandated efforts. You see, these groups spend millions of pesos in order to launch political and religious fun fares in the name of watchfulness. They do not bear the name of true God, neither do they promote the workings of God nor are they instruments of God’s works.
Moses wrote a song to show the faithfulness of God (of Israel) and disclose the corruption of the people of Israel. In his description of God’s faithfulness, he will teach us that God’s work is perfect. In contrast to this, man’s achievement is full of corruption. Israel will apostatize in the midst of her material prosperity. She will depart from God’s standards. Perhaps Israel would have been better if she remained poor and needy.
Moses described God as the Rock. He repeats this in verses 15, 18, 30, and 31. As such God is stable and permanent. He does not move or change. David, after experiencing victory over Saul and others, declared God as His rock in 2 Sam. 22:2-3. He learned God in the same way that Moses did. Further, David uttered the same truth in Psa. 18:2. So God’s work is indeed perfect as it needs no improvement. Why? For it is permanent and stable. Whatever God has made, that is perfect.
Did God make man? Did He make man and woman only? Or did He also make homosexuals? If God’s work is perfect then there is nothing that man can do (reinvent or revise) to improve the condition of man. Genesis 1:26-27 clearly provide answers to above queries. God hates homosexuality (practice and behavior) as it is a perversion, if not rebellion, to God’s standards. See how God acts towards this error of homosexuality in Romans 1:26-32.
To say that there is no God who made the universe including the earth is clear antagonism to God and His Holy Scriptures. It is an act of discriminating the centuries-old belief of humanity or, at least, of the Bible-believing Baptists. To make laws that outlaw such belief is pure authoritarianism and undemocratic legislation favoring only the elite, falsely so-called scholars who hide their religious convictions in the garb of science. To change our laws in order to favor those whom God has declared as in error is another evidence of instability. We can not take this error lightly and naively. We must equip our young ones to provide a defense in the future. We must enable them to provide a good fight in the near future. Retreat is not surrender. We must conserve our gains from depletion by the enemies.
So what God has made will never change. They are stable and permanent. His ways are free from imperfections. They are truthful, perfectly just (or equitable) and right (Psa. 33:4b). We must accept them by faith after discovering these truths from diligent study of the Holy Scriptures. We must replace the errors thrown upon us with these stable, equitable, and perfect truths. Our nation, just as others, will continue to deteriorate as a result of these changes in philosophy and practice. Filipinos are taking more powers into their hands to direct this nation. Anything they do not like is immediately aired in various avenues. Propaganda is employed. Followers are encouraged. Our sinful senses are the ultimate determinant of morality not anymore the stable and permanent truth derived from the Holy Scriptures.
Moses criticized Israel for her corruptions. See verses 5-7 for the basis. She was earlier warned about apostasy in the midst of prosperity. But she forgot the forewarnings and embraced the error. So Moses contrasted her with God. Israel did not bear any resemblance with her Father God’s attributes. Incidentally, note here how God expects Israel to resemble divine qualities in their conduct. What we learn from the God of Scriptures must be implemented in our lives for imitation. So we must make laws after His pattern for imitation.
Israel also disregarded God’s goodness as evident in His workings (Psa. 28:4-5). She did not make much of God’s deliverance from Egypt. This is a truth very much repeated in the whole OT Scriptures. Why? This is where God’s magnificence was seen by the whole world. Miracles occurred to favor Israel against another nation. Yet she easily undermined this. Beware of falling into similar trap as we recall our great salvation from the fires of hell when we trusted Christ as Savior.
Israel forgot who made her a nation. Verse 6 says, “Hath he not made thee, and established thee?” Here she neglected what God has done for her as a nation. God established her way back in Abraham. He can also unmake her as a nation. This is what He would do in the days of the divided kingdom of Israel (post-Solomonic period). How many nations lately realized that God who made them great as nations is now making them into miserable ones? Can this occur also to an individual believer? We see local churches that were once great and dedicated to God are no longer the same due to this sin.
Israel failed to realize that God alone made them strong and stable. See verse 12 for the basis. She relied upon the false gods of human wisdom and ingenuity. She gradually declined absolute dependence upon God and His revelations. As we experience knowledge advancement and economic prosperity we can rely upon these earthly strengths and decline to depend upon divine provisions especially His absolute power. Beware of this error as the fall of Israel may become ours, too. Let us not make idols out of knowledge, education, experience, and economic advancement. They are truly empty, for God alone is our sufficiency.
Both sinners and saints may keep rejecting the authority of God’s words upon their lives. They do this by charging the Holy Scriptures with irrelevancy and need for revision especially in matters of readability. We must strongly oppose these changes for they are inconsistent with what we learned from Moses’ declaration that God’s work is stable and permanent. And those who reject this truth will surely deteriorate to corruption. Amen!
Filipinos are degenerating in appreciation of God’s works. We are gradually setting aside the traditional view, which is essentially right, of the truth of the divine creation of the universe and humankind. We do this by allowing the error of humanity that espouses man-made theory of origins to exist side by side with the long established truth. This attitude is not high scholarship, but blatant rebellion to the truth of creation. Humanity evasively declares reliance on scientific truth as he can not contain the conscience-pricking creation truth.
There is now a growing voice to absolutely remove from any science literature the creation truth. What are we going to do if this becomes legal locally? Then, we must imitate our Baptist forefathers’ methodology. They, for centuries, survived in the caves and mountains to escape the prosecuting ire of both the state and the Romanist church. The only legitimate course of action after evasion is to resort to a clandestine manner of existence. It may be hard but history is on our side. Scriptures is also on our side as the winning position. They can not fully eradicate our belief and behavior. Someone somewhere will always grasp this longing for truth and take it until the last breath.
For now, we see the terrible repugnance of Filipinos towards God’s works. They show distaste to the perfections of divine workings. More errors are promoted even by the religionists. Not behind are the false teachers in the garb of dominant Romanists, the cultists, and the deceived Charismatics. They promote ecumenism and boastfully call it divine workings. They spend much on these activities rather than on scripturally mandated efforts. You see, these groups spend millions of pesos in order to launch political and religious fun fares in the name of watchfulness. They do not bear the name of true God, neither do they promote the workings of God nor are they instruments of God’s works.
Moses wrote a song to show the faithfulness of God (of Israel) and disclose the corruption of the people of Israel. In his description of God’s faithfulness, he will teach us that God’s work is perfect. In contrast to this, man’s achievement is full of corruption. Israel will apostatize in the midst of her material prosperity. She will depart from God’s standards. Perhaps Israel would have been better if she remained poor and needy.
Moses described God as the Rock. He repeats this in verses 15, 18, 30, and 31. As such God is stable and permanent. He does not move or change. David, after experiencing victory over Saul and others, declared God as His rock in 2 Sam. 22:2-3. He learned God in the same way that Moses did. Further, David uttered the same truth in Psa. 18:2. So God’s work is indeed perfect as it needs no improvement. Why? For it is permanent and stable. Whatever God has made, that is perfect.
Did God make man? Did He make man and woman only? Or did He also make homosexuals? If God’s work is perfect then there is nothing that man can do (reinvent or revise) to improve the condition of man. Genesis 1:26-27 clearly provide answers to above queries. God hates homosexuality (practice and behavior) as it is a perversion, if not rebellion, to God’s standards. See how God acts towards this error of homosexuality in Romans 1:26-32.
To say that there is no God who made the universe including the earth is clear antagonism to God and His Holy Scriptures. It is an act of discriminating the centuries-old belief of humanity or, at least, of the Bible-believing Baptists. To make laws that outlaw such belief is pure authoritarianism and undemocratic legislation favoring only the elite, falsely so-called scholars who hide their religious convictions in the garb of science. To change our laws in order to favor those whom God has declared as in error is another evidence of instability. We can not take this error lightly and naively. We must equip our young ones to provide a defense in the future. We must enable them to provide a good fight in the near future. Retreat is not surrender. We must conserve our gains from depletion by the enemies.
So what God has made will never change. They are stable and permanent. His ways are free from imperfections. They are truthful, perfectly just (or equitable) and right (Psa. 33:4b). We must accept them by faith after discovering these truths from diligent study of the Holy Scriptures. We must replace the errors thrown upon us with these stable, equitable, and perfect truths. Our nation, just as others, will continue to deteriorate as a result of these changes in philosophy and practice. Filipinos are taking more powers into their hands to direct this nation. Anything they do not like is immediately aired in various avenues. Propaganda is employed. Followers are encouraged. Our sinful senses are the ultimate determinant of morality not anymore the stable and permanent truth derived from the Holy Scriptures.
Moses criticized Israel for her corruptions. See verses 5-7 for the basis. She was earlier warned about apostasy in the midst of prosperity. But she forgot the forewarnings and embraced the error. So Moses contrasted her with God. Israel did not bear any resemblance with her Father God’s attributes. Incidentally, note here how God expects Israel to resemble divine qualities in their conduct. What we learn from the God of Scriptures must be implemented in our lives for imitation. So we must make laws after His pattern for imitation.
Israel also disregarded God’s goodness as evident in His workings (Psa. 28:4-5). She did not make much of God’s deliverance from Egypt. This is a truth very much repeated in the whole OT Scriptures. Why? This is where God’s magnificence was seen by the whole world. Miracles occurred to favor Israel against another nation. Yet she easily undermined this. Beware of falling into similar trap as we recall our great salvation from the fires of hell when we trusted Christ as Savior.
Israel forgot who made her a nation. Verse 6 says, “Hath he not made thee, and established thee?” Here she neglected what God has done for her as a nation. God established her way back in Abraham. He can also unmake her as a nation. This is what He would do in the days of the divided kingdom of Israel (post-Solomonic period). How many nations lately realized that God who made them great as nations is now making them into miserable ones? Can this occur also to an individual believer? We see local churches that were once great and dedicated to God are no longer the same due to this sin.
Israel failed to realize that God alone made them strong and stable. See verse 12 for the basis. She relied upon the false gods of human wisdom and ingenuity. She gradually declined absolute dependence upon God and His revelations. As we experience knowledge advancement and economic prosperity we can rely upon these earthly strengths and decline to depend upon divine provisions especially His absolute power. Beware of this error as the fall of Israel may become ours, too. Let us not make idols out of knowledge, education, experience, and economic advancement. They are truly empty, for God alone is our sufficiency.
Both sinners and saints may keep rejecting the authority of God’s words upon their lives. They do this by charging the Holy Scriptures with irrelevancy and need for revision especially in matters of readability. We must strongly oppose these changes for they are inconsistent with what we learned from Moses’ declaration that God’s work is stable and permanent. And those who reject this truth will surely deteriorate to corruption. Amen!
Monday, December 1, 2008
Prophetic Maltreatment of Christ
Isaiah 53:1-3
As men we have no ability to perfectly know the future. No matter how we project and prudently plan for the future we still can not entirely know what tomorrow will bring. Christ is entirely different. As an omniscient person He knows what tomorrow will bring. This has an advantage and disadvantage. As sinful people once we determine with certainty how people will treat you then we would avoid engagement with such people group. But not with the Messiah—He knew beforehand that the people would reject and undermine Him, yet He still proceeded to minister to them!
Our text is a part of the prophecy of Isaiah on the sufferings of the coming Messiah. The entire prophecy was fulfilled in the New Testament. But I want to focus only on the first three verses. They are about people’s maltreatment of the Messiah. Considering the entire context already mentioned, these first three verses also found fulfillment in the New Testament. But I want still to show you from the Bible how these first three verses were indeed fulfilled. Then, we shall consider its implications upon our lives and ministry.
Signs of Rejection and Fulfillment
The text lists down eight (8) specific acts of rejection of the Messiah. Primarily, the people of Israel will reject Him. Later, as we see in the Gospels account in the New Testament, others will also reject Him. First, they rejected His message (v.1). Thousands of people heard Him preach and saw Him heal the sick yet they rejected His kingdom message. Very few submitted to embrace His message. The very source of God’s word was the one who spoke, still they refused His sermons. The Pharisees rejected His sermons and answers. The rich young ruler found His requirements of salvation very heavy, so he left without salvation. Second, they saw no attraction in the Messiah that would drive people to Him (v.2). As the prophet said, there is no beauty in Him. He must have been engrossed on physical trade works. Such will affect Him physically. The nationalists have insinuated to lead them into national liberation from the Roman oppression yet when He refused they left Him. They rejected His message. They only wanted to use Him for their own agenda. They saw no appeal in His sermons.
Third, the Messiah was despised by the people (v.3). What a great blasphemy that He was charged with being of Beelzebub. They were full of ignorance in declaring this error. People belittled Him as an illegitimate son of Mary. He was rumored to be an outcast due to this false impression. Fourth, the Messiah was rejected by the people (v.3). Once, the people asked Him to leave their place as His messages brought them economic hardship. They were seriously concerned with their business or livelihood rather than their soul destiny and earthly life quality. Here is a classic example of a village of Gadarene treating Him as persona non grata. It is like church members rejecting the instruction of God’s words because they will lose loved ones. Fifth, the Messiah endured sorrows (v.3). As a person from an economically poor family and village of Nazareth, what can you expect from Him in terms of property? Thus, He grew up working to feed Himself and His siblings. He was unlike the corrupt and greedy Romanists and cultists who preyed upon their victims to expand their wealth holdings. He was unlike the pastors who unceasingly exact funds from the people and elsewhere to bloat their pockets and to address their whims in stead of advancing the local church into distant territories.
Sixth, He was acquainted with grief (v.3). He struggled with God the Father at the garden of Gethsemane to obey the latter’s will. Many times He faced the grief brought by the desertion of His disciples. He even felt the weight of the world’s sin as he was hanging there at the cross. What a mixture of physical, emotional, and spiritual grief! So as His servants and His children we ought not to complain at the slightest grief we face in the ministry. Remember Him who was grieved by His own disciples and relatives as well as by the very people of Israel for whom He came. Seventh, people hid from Him as if they did not want to be with Him (v.3). He was regarded as a leper by some people. So He was brought outside the city as a sign of being a castaway. What an embarrassing moment when people hide from our home calls and saints’ visitation for revival! If you felt such neglect and show of insignificance then we know the heart of our Messiah when He was here.
And finally, people did not show Him respect (v.3). As a person of highest authority and power in the entire universe, He deserves the highest honor which He did not get here. Paul understood the contrasting truth in Philippians 2:9-11 where everyone must give the highest respect and submission to Christ. So every time a person refuses to do this truth he has no right to remain in this universe. For such disrespect is a blatant and horrible attack upon the Lordship and dominion of Christ over the entire universe.
As saved people we must tremble to obey Him and His words rather than get terrified over our secular superiors. The sinning and corrupt national leaders and their equally dishonest critics are given more importance as they pass by our places while the servants and workers of the Lord are insignificantly overlooked. What a terrible wickedness! When church members and leaders disregard the godly biblical counsel of God’s man it is also a sign of disrespect! There is sorrow in my heart to hear and to see people disrespect Christ and His biblical demands. Surely, when He comes he will judge them with the most just punishment. See Jn. 12:48 and 2 Thess. 1:3-10 for basis of these divine forthcoming acts.
Implications of Prophecy
Having seen that Gods’ prophecy through prophet Isaiah was fulfilled in the New Testament let us then contemplate upon its impact on our thoughts and acts. First, it shows God’s words are reliable and certain. What God has said came to pass. So what God has said in the New Testament will also come to pass. None of it could ever fail. It shows the need to deepen our resolve and usage of God’s word in all life areas. Second, we are forewarned that belittling God’s counsel as given by His servants is a form of rejection. Thus, we must seriously obey to pastoral guidance and counsel as this is designed for our safety and success in the way of the Lord. Rejection and neglect of such biblical pastoral direction is contrary to Hebrews 13:17 and leads to ruin and grief.
Third, ministers and missionaries ought to bear the sufferings of their members’ backsliding, rebellion to authority, and rejection of godly counsel. Such patient and enduring attitude signifies Christ’s influence upon their lives. Since He has called us to serve Him at the local church then we must patiently bear the burdens of the ministry in which He has placed us. Fourth, earthly life and work is not always blissful until we reach the abode of God. Why is this? The world is not ours. We are strangers in it as Peter declared it in 1 Peter 2:11. The world is also raging against God. It is zealously in pursuit of betterment apart from God’s program and principles.
Fifth, as Christ’s servants, we must endure maltreatment from people around us. Jesus was not accepted by His own siblings until His resurrection. He was deserted by His own disciples at the crucial hour. He was spitted upon by soldiers. They even desecrated His holiness by gambling at the foot of His cross. They also grumbled over before Him. None would like to be with Him. If this is how He was treated as Lord and Savior then it is presumptuous to expect applause and high respect from this world. As His followers and servants we must expect, without desiring it, the rejection of our worldly counterparts who reject Him and His words. Amen!
Our text is a part of the prophecy of Isaiah on the sufferings of the coming Messiah. The entire prophecy was fulfilled in the New Testament. But I want to focus only on the first three verses. They are about people’s maltreatment of the Messiah. Considering the entire context already mentioned, these first three verses also found fulfillment in the New Testament. But I want still to show you from the Bible how these first three verses were indeed fulfilled. Then, we shall consider its implications upon our lives and ministry.
Signs of Rejection and Fulfillment
The text lists down eight (8) specific acts of rejection of the Messiah. Primarily, the people of Israel will reject Him. Later, as we see in the Gospels account in the New Testament, others will also reject Him. First, they rejected His message (v.1). Thousands of people heard Him preach and saw Him heal the sick yet they rejected His kingdom message. Very few submitted to embrace His message. The very source of God’s word was the one who spoke, still they refused His sermons. The Pharisees rejected His sermons and answers. The rich young ruler found His requirements of salvation very heavy, so he left without salvation. Second, they saw no attraction in the Messiah that would drive people to Him (v.2). As the prophet said, there is no beauty in Him. He must have been engrossed on physical trade works. Such will affect Him physically. The nationalists have insinuated to lead them into national liberation from the Roman oppression yet when He refused they left Him. They rejected His message. They only wanted to use Him for their own agenda. They saw no appeal in His sermons.
Third, the Messiah was despised by the people (v.3). What a great blasphemy that He was charged with being of Beelzebub. They were full of ignorance in declaring this error. People belittled Him as an illegitimate son of Mary. He was rumored to be an outcast due to this false impression. Fourth, the Messiah was rejected by the people (v.3). Once, the people asked Him to leave their place as His messages brought them economic hardship. They were seriously concerned with their business or livelihood rather than their soul destiny and earthly life quality. Here is a classic example of a village of Gadarene treating Him as persona non grata. It is like church members rejecting the instruction of God’s words because they will lose loved ones. Fifth, the Messiah endured sorrows (v.3). As a person from an economically poor family and village of Nazareth, what can you expect from Him in terms of property? Thus, He grew up working to feed Himself and His siblings. He was unlike the corrupt and greedy Romanists and cultists who preyed upon their victims to expand their wealth holdings. He was unlike the pastors who unceasingly exact funds from the people and elsewhere to bloat their pockets and to address their whims in stead of advancing the local church into distant territories.
Sixth, He was acquainted with grief (v.3). He struggled with God the Father at the garden of Gethsemane to obey the latter’s will. Many times He faced the grief brought by the desertion of His disciples. He even felt the weight of the world’s sin as he was hanging there at the cross. What a mixture of physical, emotional, and spiritual grief! So as His servants and His children we ought not to complain at the slightest grief we face in the ministry. Remember Him who was grieved by His own disciples and relatives as well as by the very people of Israel for whom He came. Seventh, people hid from Him as if they did not want to be with Him (v.3). He was regarded as a leper by some people. So He was brought outside the city as a sign of being a castaway. What an embarrassing moment when people hide from our home calls and saints’ visitation for revival! If you felt such neglect and show of insignificance then we know the heart of our Messiah when He was here.
And finally, people did not show Him respect (v.3). As a person of highest authority and power in the entire universe, He deserves the highest honor which He did not get here. Paul understood the contrasting truth in Philippians 2:9-11 where everyone must give the highest respect and submission to Christ. So every time a person refuses to do this truth he has no right to remain in this universe. For such disrespect is a blatant and horrible attack upon the Lordship and dominion of Christ over the entire universe.
As saved people we must tremble to obey Him and His words rather than get terrified over our secular superiors. The sinning and corrupt national leaders and their equally dishonest critics are given more importance as they pass by our places while the servants and workers of the Lord are insignificantly overlooked. What a terrible wickedness! When church members and leaders disregard the godly biblical counsel of God’s man it is also a sign of disrespect! There is sorrow in my heart to hear and to see people disrespect Christ and His biblical demands. Surely, when He comes he will judge them with the most just punishment. See Jn. 12:48 and 2 Thess. 1:3-10 for basis of these divine forthcoming acts.
Implications of Prophecy
Having seen that Gods’ prophecy through prophet Isaiah was fulfilled in the New Testament let us then contemplate upon its impact on our thoughts and acts. First, it shows God’s words are reliable and certain. What God has said came to pass. So what God has said in the New Testament will also come to pass. None of it could ever fail. It shows the need to deepen our resolve and usage of God’s word in all life areas. Second, we are forewarned that belittling God’s counsel as given by His servants is a form of rejection. Thus, we must seriously obey to pastoral guidance and counsel as this is designed for our safety and success in the way of the Lord. Rejection and neglect of such biblical pastoral direction is contrary to Hebrews 13:17 and leads to ruin and grief.
Third, ministers and missionaries ought to bear the sufferings of their members’ backsliding, rebellion to authority, and rejection of godly counsel. Such patient and enduring attitude signifies Christ’s influence upon their lives. Since He has called us to serve Him at the local church then we must patiently bear the burdens of the ministry in which He has placed us. Fourth, earthly life and work is not always blissful until we reach the abode of God. Why is this? The world is not ours. We are strangers in it as Peter declared it in 1 Peter 2:11. The world is also raging against God. It is zealously in pursuit of betterment apart from God’s program and principles.
Fifth, as Christ’s servants, we must endure maltreatment from people around us. Jesus was not accepted by His own siblings until His resurrection. He was deserted by His own disciples at the crucial hour. He was spitted upon by soldiers. They even desecrated His holiness by gambling at the foot of His cross. They also grumbled over before Him. None would like to be with Him. If this is how He was treated as Lord and Savior then it is presumptuous to expect applause and high respect from this world. As His followers and servants we must expect, without desiring it, the rejection of our worldly counterparts who reject Him and His words. Amen!
Ang Propesiya Ukol sa Pagiging Puspos
ni Jesus ng Banal na Espiritu
Isaias 11:2
Sinabi ni propeta Isaias, “At ang Espiritu ng Panginoon ay sasa kaniya ang diwa ng karunungan at ng kaunawaan, ang diwa ng payo at ng katibayan, ang diwa ng kaalaman at ng takot sa Panginoon.” Ito ang propesiya ukol sa pagdating ng Mesiyas na pupuspusin at pangungunahan ng Banal na Espiritu sa Kaniyang ministeryo dito sa lupa. Isa sa mga sanhi ng matagumpay na ministeryo ni Jesus sa lupa ay ang kadahilanang ang buhay Niya’y puspos ng Banal na Espiritu. Ito rin ang kinakailangan ng bawat mananampalatayang nagnanais na maglingkod sa Panginoong Jesus.
Sinasaad ng ating teksto na ang Banal na Espiritu ay sasa-Kaniya. Ang ibig sabihin ng salitang “sasa-Kaniya” ay mahulog o manatili, na nagsasaad ng ideya ng pananahan. Dahil ang salita’y ginamit sa panghinaharap na panahon (“ay sasa Kaniya”), ito’y nagpapahiwatig ng panghinaharap na kaganapan. Ang panghalip na “Kaniya” ay tumutukoy sa personang binanggit sa simula ng talata “usbong sa puno ni Isai, at isang sanga mula sa kaniyang mga ugat.” Samakatuwid, ang Banal na Espiritu ay mananahan sa Mesiyas. At ang pananahang ito’y mayroong mga direktang ebidensiya na nasasaad rin sa teksto. Ito’y ang mga sumusunod: (1) diwa ng karunungan at ng kaunawaan; (2) diwa ng payo at ng katibayan; at (3) diwa ng kaalaman at ng takot sa Panginoon. Nakita ni propetang Isaias, anim na raang taon bago pa man ito mangyari, ang magiging ministeryo ng Mesiyas sa lupa. At ating tungkuling tuklasin sa pamamagitan ng masigasig na pag-aaral kung ang propesiyang ito’y tunay ngang natupad sa Bagong Tipan.
Hayaan ninyong bigyan ko kayo ng anim na pangyayari sa buhay at gawain ng Mesiyas na nagpapakitang Siya’y puspos at pinananahanan ng Banal na Espiritu. Ang listahang ito’y hindi lubos at ang pakay lamang ay hikayatin ang mga magbabasa na pag-aralan ng mas malalim ang nasabing paksa.
1. Mateo 1:18,20 - ang pagsilang ng Mesiyas ay ipinahayag rin ng isang anghel. Si Maria at Jose ay kapwang sinabihan ng anghel ng Diyos na dadalhin ni Maria sa kaniyang sinapupunan ang Anak ng Diyos sa pamamagitan ng kapangyarihan ng Banal na Espiritu. Kaya’t sa pabubuntis pa lamang ni Maria, si Kristo ay puspos na ng Banal na Espiritu. Samakatuwid, sa Kaniyang kapanganakan, Siya’y pinananahanan na ng Banal na Espiritu.
2. Lucas 2:52 – Ang Mesiyas ay sumailalim sa impluwensiya ng Banal na Espiritu sa Kaniyang kabataan. Tingnan ang sinasaad sa teksto “lumago sa … pagbibigay lugod sa Diyos…”. Ang kalagayang ito’y hindi matatamo kung wala ang kapangyarihan ng Banal na Espiritu. Si Jesus ay patuloy na pinanahanan ng Banal na Espiritu sa panahong yaon. Dinaanan Niya ang normal na proseso ng pagiging musmos hanggang kabataan na hindi natikman ang karnalidad ng kamunduhan dahil patuloy na namalagi ang Banal na Espiritu sa Kaniya.
3. Mateo 3:16 – kaagad na bumaba ang Banal na Espiritu sa Mesiyas pagkatapos na Siya’y bawtismuhan ni Juan Baptista. Bakit? Bilang pagsunod sa kalooban ng Diyos Ama na Siya’y bawtismuhan ni Juan Baptista sa ilog Jordan. Hindi Niya ito kailangan upang maligtas dahil Siya mismo ang Manliligtas. Hindi rin Niya kinakailangan ito upang makagawa ng mabuti dahil Siya ang nagbibigay kalakasan sa tao upang makagawa ng mabuti. Ginawa Niya ito sa ikalulugod ng Ama (v. 17). Ginawa rin Niya ito upang tayo, na Kaniyang mga tagasunod, ay magkaroon ng modelong masusundan.
4. Mateo 4:1 – ang Mesiyas ay pinangunahan ng Banal na Espiritu sa kasukalan upang tuksuhin ng demonyo. Ang panunuksong ito ng Demonyo’y kalooban rin ng Diyos. Ang Kaniyang tagumpay laban sa mga panunuksong ito’y patunay na Siya’y pinanahanan at pinatnubayan ng Banal na Espiritu. Isaalang-alang natin ang katotohanang maaari rin tayong akayin ng Diyos patungo sa mga kahirapan kung saan ang kalakasan ng Banal na Espiritu ay magagamit ng lubusan patungo sa tagumpay. Ikumpara ito sa Lucas 4:1 kung saan hayagang sinabi ng manunulat na ang Mesiya’y puspos ng Banal na Espiritu nang Siya’y tumungo sa kasukalan.
5. Lucas 4:14 – Ang Mesiyas, pagkaraan ng Kaniyang tagumpay sa kasukalan, ay kaagad na tumuloy sa lalawigan ng Galilea kung saan Siya’y tinawag ng Diyos Ama upang magministeryo sa mga tao. Tingnan kung paano Siya pumunta duon upang tupdin ang gawain ng Ama. Siya’y nasa ilalim ng kapangyarihan ng Espiritu. Ang gayong matagumpay na ministeryo ay masusukat sa mga naging resulta nito. Una, Siya ay nagturo sa sinagoga, dala ang kapangyarihan ng Espiritu, na kinamangha ng lahat ng tagapakinig. Pangalawa, Siya’y naging tanyag sa lalawigan ng Galilea (v.14b) at sa mga karatig na rehiyon (v.37). Hindi siya kumuha ng isang tagapalaganap upang gawin iyon para sa kaniya. Ang Diyos ang nagtaas at nagpalaganap ng Kaniyang pangalan sa buong rehiyon. Ito rin ang resulta ng buhay at ministeryo ni Juan Baptista (Mateo 3:5). Pangatlo, Siya’y niluwalhati (v.15) ng lahat ng nakapakinig sa Kaniya. Nuong panahong iyon, Siya’y kinikilala pa lang bilang lingkod ng Diyos at hindi pa bilang Mesiyas. Marami ang matututunan natin dito para sa ating buhay at ministeryo. Huwag nating alalahanin ang sinasabi ng mundo patungkol sa ating biblikal na ministeryo. Bagkus ay maging abala tayo sa pagtiyak na tayo’y puspos at pinapangunahan ng Banal na Espiritu sa ating gawain.
6. Lucas 4:18-19 – itinuro ng Mesiyas na patungkol sa Kaniya ang propesiyang nasusulat sa Isaias 61:1-2. Sa madaling salita, sinabi Niyang Siya ang tinutukoy ng propeta. Ipinapakita nito ang magiging buhay at ministeryo Niya. Muli, ang lahat ng mga ito ay natupad.
Nawa’y ang bawat isa sa inyo, mga minamahal na taga-Cornerstone, ay mapuspos ng banal na Espiritu pagkaraang kayo’y mapanahanan Niya. Mga minamahal na mambabasa, nasa inyo na ba ang Banal na Espiritu? Siya ba’y nananahan na sa inyo? Siya’y lubos na nagnanais na gawin ito kung Siya ay inyo lamang pahihintulutan—kung kayo’y magsisi sa inyong mga kasalanan at magtitiwala kay Kristong iligtas ang inyong kaluluwa sa apoy ng impiyerno. Alalahaning binayaran na ng Panginoong Jesus ang ating mga kasalanan sa krus ng kalbaryo. Mga Kristiyano, nawa’y magpatuloy kayo sa pag-aaral ng Salita ng Diyos upang makalakad ng naaayon sa kalooban ng Diyos at mapalawak ng Diyos ang lokal na iglesiang kung saa’y inilagay Niya kayo. Siya nawa!
Sinasaad ng ating teksto na ang Banal na Espiritu ay sasa-Kaniya. Ang ibig sabihin ng salitang “sasa-Kaniya” ay mahulog o manatili, na nagsasaad ng ideya ng pananahan. Dahil ang salita’y ginamit sa panghinaharap na panahon (“ay sasa Kaniya”), ito’y nagpapahiwatig ng panghinaharap na kaganapan. Ang panghalip na “Kaniya” ay tumutukoy sa personang binanggit sa simula ng talata “usbong sa puno ni Isai, at isang sanga mula sa kaniyang mga ugat.” Samakatuwid, ang Banal na Espiritu ay mananahan sa Mesiyas. At ang pananahang ito’y mayroong mga direktang ebidensiya na nasasaad rin sa teksto. Ito’y ang mga sumusunod: (1) diwa ng karunungan at ng kaunawaan; (2) diwa ng payo at ng katibayan; at (3) diwa ng kaalaman at ng takot sa Panginoon. Nakita ni propetang Isaias, anim na raang taon bago pa man ito mangyari, ang magiging ministeryo ng Mesiyas sa lupa. At ating tungkuling tuklasin sa pamamagitan ng masigasig na pag-aaral kung ang propesiyang ito’y tunay ngang natupad sa Bagong Tipan.
Hayaan ninyong bigyan ko kayo ng anim na pangyayari sa buhay at gawain ng Mesiyas na nagpapakitang Siya’y puspos at pinananahanan ng Banal na Espiritu. Ang listahang ito’y hindi lubos at ang pakay lamang ay hikayatin ang mga magbabasa na pag-aralan ng mas malalim ang nasabing paksa.
1. Mateo 1:18,20 - ang pagsilang ng Mesiyas ay ipinahayag rin ng isang anghel. Si Maria at Jose ay kapwang sinabihan ng anghel ng Diyos na dadalhin ni Maria sa kaniyang sinapupunan ang Anak ng Diyos sa pamamagitan ng kapangyarihan ng Banal na Espiritu. Kaya’t sa pabubuntis pa lamang ni Maria, si Kristo ay puspos na ng Banal na Espiritu. Samakatuwid, sa Kaniyang kapanganakan, Siya’y pinananahanan na ng Banal na Espiritu.
2. Lucas 2:52 – Ang Mesiyas ay sumailalim sa impluwensiya ng Banal na Espiritu sa Kaniyang kabataan. Tingnan ang sinasaad sa teksto “lumago sa … pagbibigay lugod sa Diyos…”. Ang kalagayang ito’y hindi matatamo kung wala ang kapangyarihan ng Banal na Espiritu. Si Jesus ay patuloy na pinanahanan ng Banal na Espiritu sa panahong yaon. Dinaanan Niya ang normal na proseso ng pagiging musmos hanggang kabataan na hindi natikman ang karnalidad ng kamunduhan dahil patuloy na namalagi ang Banal na Espiritu sa Kaniya.
3. Mateo 3:16 – kaagad na bumaba ang Banal na Espiritu sa Mesiyas pagkatapos na Siya’y bawtismuhan ni Juan Baptista. Bakit? Bilang pagsunod sa kalooban ng Diyos Ama na Siya’y bawtismuhan ni Juan Baptista sa ilog Jordan. Hindi Niya ito kailangan upang maligtas dahil Siya mismo ang Manliligtas. Hindi rin Niya kinakailangan ito upang makagawa ng mabuti dahil Siya ang nagbibigay kalakasan sa tao upang makagawa ng mabuti. Ginawa Niya ito sa ikalulugod ng Ama (v. 17). Ginawa rin Niya ito upang tayo, na Kaniyang mga tagasunod, ay magkaroon ng modelong masusundan.
4. Mateo 4:1 – ang Mesiyas ay pinangunahan ng Banal na Espiritu sa kasukalan upang tuksuhin ng demonyo. Ang panunuksong ito ng Demonyo’y kalooban rin ng Diyos. Ang Kaniyang tagumpay laban sa mga panunuksong ito’y patunay na Siya’y pinanahanan at pinatnubayan ng Banal na Espiritu. Isaalang-alang natin ang katotohanang maaari rin tayong akayin ng Diyos patungo sa mga kahirapan kung saan ang kalakasan ng Banal na Espiritu ay magagamit ng lubusan patungo sa tagumpay. Ikumpara ito sa Lucas 4:1 kung saan hayagang sinabi ng manunulat na ang Mesiya’y puspos ng Banal na Espiritu nang Siya’y tumungo sa kasukalan.
5. Lucas 4:14 – Ang Mesiyas, pagkaraan ng Kaniyang tagumpay sa kasukalan, ay kaagad na tumuloy sa lalawigan ng Galilea kung saan Siya’y tinawag ng Diyos Ama upang magministeryo sa mga tao. Tingnan kung paano Siya pumunta duon upang tupdin ang gawain ng Ama. Siya’y nasa ilalim ng kapangyarihan ng Espiritu. Ang gayong matagumpay na ministeryo ay masusukat sa mga naging resulta nito. Una, Siya ay nagturo sa sinagoga, dala ang kapangyarihan ng Espiritu, na kinamangha ng lahat ng tagapakinig. Pangalawa, Siya’y naging tanyag sa lalawigan ng Galilea (v.14b) at sa mga karatig na rehiyon (v.37). Hindi siya kumuha ng isang tagapalaganap upang gawin iyon para sa kaniya. Ang Diyos ang nagtaas at nagpalaganap ng Kaniyang pangalan sa buong rehiyon. Ito rin ang resulta ng buhay at ministeryo ni Juan Baptista (Mateo 3:5). Pangatlo, Siya’y niluwalhati (v.15) ng lahat ng nakapakinig sa Kaniya. Nuong panahong iyon, Siya’y kinikilala pa lang bilang lingkod ng Diyos at hindi pa bilang Mesiyas. Marami ang matututunan natin dito para sa ating buhay at ministeryo. Huwag nating alalahanin ang sinasabi ng mundo patungkol sa ating biblikal na ministeryo. Bagkus ay maging abala tayo sa pagtiyak na tayo’y puspos at pinapangunahan ng Banal na Espiritu sa ating gawain.
6. Lucas 4:18-19 – itinuro ng Mesiyas na patungkol sa Kaniya ang propesiyang nasusulat sa Isaias 61:1-2. Sa madaling salita, sinabi Niyang Siya ang tinutukoy ng propeta. Ipinapakita nito ang magiging buhay at ministeryo Niya. Muli, ang lahat ng mga ito ay natupad.
Nawa’y ang bawat isa sa inyo, mga minamahal na taga-Cornerstone, ay mapuspos ng banal na Espiritu pagkaraang kayo’y mapanahanan Niya. Mga minamahal na mambabasa, nasa inyo na ba ang Banal na Espiritu? Siya ba’y nananahan na sa inyo? Siya’y lubos na nagnanais na gawin ito kung Siya ay inyo lamang pahihintulutan—kung kayo’y magsisi sa inyong mga kasalanan at magtitiwala kay Kristong iligtas ang inyong kaluluwa sa apoy ng impiyerno. Alalahaning binayaran na ng Panginoong Jesus ang ating mga kasalanan sa krus ng kalbaryo. Mga Kristiyano, nawa’y magpatuloy kayo sa pag-aaral ng Salita ng Diyos upang makalakad ng naaayon sa kalooban ng Diyos at mapalawak ng Diyos ang lokal na iglesiang kung saa’y inilagay Niya kayo. Siya nawa!
Prophecy on Global Supremacy of Christ
Isaiah 2:3-5
As the world gets deeper into chaos, confusion, and conflict, people keep asking, “Who is in charge, the devil or the Lord?” Some are frustrated to consider Christian biblical propositions to address society’s evils. They often cite the continual deterioration in society which appears irreversible. Saved people are also influenced away by frustrated attitude towards God. They too began to consider the view of the unbelieving towards God and society.
So the whole world engages in continual search for solution to address the global troubles. They keep on searching for answers to climate change. They continue discussing how to defeat terrorism. Recently, they have been conversing to provide economic security to the global financial crisis.
In all these strivings to secure the globe from the impending problems, they are neglecting the word of God in the pursuit for answers. In such a case then, how can they resolve problems perceived only by fallible human beings? If humanity has learned from the past Great Depression of 1930s then why did it recur in this modern age? Many have specific answers to these troubles. First, this has recurred due to human fallibility. He really can not fully secure himself apart from God’s provisions. Second, without man’s recognition, the world is being prepared into the stage of the last days where the rule of the antichrist will take place. Third, after the reign of the antichrist, the King of Kings will reign supreme. This last event will transpire regardless of the world’s attitude towards Him. Whether they accept Him or not, He will come anyway and do His way.
For the saved, the current troubles the world faces are not unusual. We hear the great financial crisis surrounding the globe. So nations react by preparatory discussion on a global scale. We see terrible and massive loss of human lives through the criminal acts of religious Islamists. The nations involved spend resources to protect their respective boundaries against these perpetrators. They see the coming supremacy of their false religion via coercion and various threats. The Romanist flexed her religious muscles to get into the centerfold of global pursuits. She too does not want to be left behind. As always she wants to capitalize on the current world engagement to increase her gains. She seems yet unsatisfied with the existing wealth of her already wealthy city. So her solution is the pursuit of religious ecumenism. Our own president has joined the bandwagon of interfaith dialogue through the proposal of the political structure of the United Nations.
Even if these humanistic solutions prevail they still could not exact what the very rule Christ will have in the coming years. Christ will reign supreme in the spread of His word at His dominion. Then, He will exact the perfect rule upon the whole earth in His kingdom. This will be an incomparable reign. The strivings of nations and their rulers can not match this forthcoming perfect reign. Finally, as the world will fail to compel Israel on her knees, Christ will demonstrate His rule upon Israel and it shall be supreme. Only Christ could move her to go down on her knees before Him.
Our text is a prophecy of Isaiah on the forthcoming millennial kingdom. He discussed some of its aspects. Three of them are prophesied in this text. First, the supremacy of Christ’s words shall be felt globally (v.3). God’s words shall emanate from Zion, the city of God which is Jerusalem. Regardless of the Palestinian Liberation Organization’s denial of this city as belonging to the nation of Israel, this city shall be given to the people of Israel. God’s words shall unceasingly flow from this city. Christ will teach His words to His people. These include the saints of all ages including the people of Israel. And the saints shall live by these words of God. Moving back to verse 2, one could see that all nations will flock to the city of God- Zion. They will do this to hear and learn God’s words.
In the millennial reign of Christ, His words shall be perfectly spread throughout the globe. The center of its teaching and expansion is Jerusalem. There will be no other city where this great propagation of God’s words shall be declared. For us today who zealously promote God’s words, yet experience harassment from socialist states and left-leaning bureaucrats in the garb of democratic agencies, we can rejoice in this forthcoming victory. We don’t have to enter socialist bureaucracy to defeat suppression for we can not expect massive expansion of God’s word in this dispensation prior to the millennial reign. The smell of victory in the prophetic manner is very exciting. We are privileged in having a part in this victory. This is taught in Rev. 5:10. We are certain of this rejoicing while the unsaved is sure of defeat. For now the center of God’s words propagation is the local church and not any para-church institution. Christ has established this institution for this purpose. Let us keep on teaching, preaching, and publishing God’s words in and through the local church. We are not to be weakened by the magnitude of the propagation task, for God does not expect us to reach the world if it is beyond the God given available resources. We need to be content with His chosen institutional method of promoting God’s words.
Second, the supremacy of Christ’s authority shall be seen globally (v. 4). Currently, the world is not under the reign of Christ or under the words of Christ. The nations’ leaders and inhabitants keep rejecting His word and its impact upon various human pursuits. Almost all sectors of human pursuits have been decaying due to the heavy dominance of humanistic thought. God’s words are swept under its former dominance. However, when Christ reigns in His time all shall be subjected to His power. None could refuse submission. No nation could reject His embargo neither could neutralize His imposition of punishment. When He corrects an erring nation and ruler or people no one could question His judgment. There is no appeal to higher court. There is no charge of human rights violation. Christ’s judgment shall be swift and His penal system shall be powerfully perfect.
Ironically, the United Nations uses the phrase in this verse “…and they shall beat their swords into plowshares, and their spears into pruning hooks…” to provide seeming Biblicist basis for their mandate. Examining however, the UN goals, processes, and programs, will show the opposite. It is planning and acting in an unscriptural manner. They deliberately forgot that such goal can only be achieved if Christ is the one reigning and not any human fallible leader. Thus, this is an example of deception, where an organization uses biblical propaganda to enlist the biblical followers into joining a seeming biblical institution! The reality is those who join will be terribly deceived.
The reign of Christ is supreme in that it will have no wars unlike what the world has faced many of all sorts, i.e., economic, religious, cultural, and political invasion. In the reign of Christ funds allocated for military defense shall be used for economic promotion and welfare of the inhabitants. No nation will go bankrupt due to overspending on military adventures. Resources allocated for economic intelligence and piracy will be realigned for greater causes. This is the best stewardship of God given resources!
In this era of the local church, we are taught to submit to Christ’s headship through the human leadership of the church pastor. God’s words shall be our rule as translated into domestic rules for implementation. We must submit to such biblical leadership entrusted to the church pastor who is tasked to rule the local church (1 Tim. 3:4-5; 1 Thess. 5:12,14; and Heb. 13:7,17). This practice is a demonstration of our belief and submission to the biblical norm. When the world rejects this practice it simply shows its repugnance to and replacement of God’s words with their best fallible alternatives. We are never to allow the supremacy of Christ over the local church to be clouded by any human replacement.
As saved people we must be desirous for the coming of Christ’s reign. We must long for this perfect system as we encounter the frailty of human system. The weaknesses of Christian rulers at our local churches should all the more move us to see the forthcoming reign of Christ.
Third, the supremacy of Christ’s people shall be demonstrated in this world (v.5). The prophet invites the people of Israel, via prophecy, to join him in the life of walking before the Lord. At the time of prophecy Israel was not pleasing before the Lord. She was not right in the Lord. The darkness of idolatry and its consequences were dominant in Israel. However, in the millennial period, she will be different. Israel will not only be supreme in politics and in other areas of human life. But she will be spiritual before the Lord. She will walk right before Him. The light of the Lord will be her guide in her conduct.
Presently, Israel is not walking in the Lord. She is in national rejection of the Lord’s authority over her. She even opposes God’s words’ influence upon her. She does not recognize the Lord Jesus Christ as the Messiah and the coming King of Kings, the Liberator of Israel from the power of antichrist. But there will be a change, as prophet Ezekiel prophesied. God is able to revive even dead bones, a picture of the spiritual condition of Israel. Her rejection will culminate at the antichrist’s deception over her as she desires national security in Palestine. When the antichrist succeeds to deceive her, the nations will think that they have triumphed. But only for a while, as the King of Kings will come to liberate her from such deception. Then Israel will be exalted into global prominence as God’s people. She will be shown to the world as supreme due to Christ’s power.
Consider that in this period, you and me as saved people are part also of Christ’s supreme reign on earth with His beloved nation Israel. This truth must be shown in the affairs of the local church. What a great privilege to share in the reign of the Lord Jesus Christ with His chosen people! The world may take all the power so long as I have the certainty of Christ’s reign both in spirit and on earth! The world may rob our cherished hard earned resources so long as we are certain of Christ’s rewards both in His judgment seat and at His earthly kingdom rule. The world may strip the local church of her earthly belongings so long as she is sure of Christ’s eternal garb. As we wait for the establishment of the Son of God’s millennial kingdom we must demonstrate His supremacy over the local church in every pursuit. Amen!
So the whole world engages in continual search for solution to address the global troubles. They keep on searching for answers to climate change. They continue discussing how to defeat terrorism. Recently, they have been conversing to provide economic security to the global financial crisis.
In all these strivings to secure the globe from the impending problems, they are neglecting the word of God in the pursuit for answers. In such a case then, how can they resolve problems perceived only by fallible human beings? If humanity has learned from the past Great Depression of 1930s then why did it recur in this modern age? Many have specific answers to these troubles. First, this has recurred due to human fallibility. He really can not fully secure himself apart from God’s provisions. Second, without man’s recognition, the world is being prepared into the stage of the last days where the rule of the antichrist will take place. Third, after the reign of the antichrist, the King of Kings will reign supreme. This last event will transpire regardless of the world’s attitude towards Him. Whether they accept Him or not, He will come anyway and do His way.
For the saved, the current troubles the world faces are not unusual. We hear the great financial crisis surrounding the globe. So nations react by preparatory discussion on a global scale. We see terrible and massive loss of human lives through the criminal acts of religious Islamists. The nations involved spend resources to protect their respective boundaries against these perpetrators. They see the coming supremacy of their false religion via coercion and various threats. The Romanist flexed her religious muscles to get into the centerfold of global pursuits. She too does not want to be left behind. As always she wants to capitalize on the current world engagement to increase her gains. She seems yet unsatisfied with the existing wealth of her already wealthy city. So her solution is the pursuit of religious ecumenism. Our own president has joined the bandwagon of interfaith dialogue through the proposal of the political structure of the United Nations.
Even if these humanistic solutions prevail they still could not exact what the very rule Christ will have in the coming years. Christ will reign supreme in the spread of His word at His dominion. Then, He will exact the perfect rule upon the whole earth in His kingdom. This will be an incomparable reign. The strivings of nations and their rulers can not match this forthcoming perfect reign. Finally, as the world will fail to compel Israel on her knees, Christ will demonstrate His rule upon Israel and it shall be supreme. Only Christ could move her to go down on her knees before Him.
Our text is a prophecy of Isaiah on the forthcoming millennial kingdom. He discussed some of its aspects. Three of them are prophesied in this text. First, the supremacy of Christ’s words shall be felt globally (v.3). God’s words shall emanate from Zion, the city of God which is Jerusalem. Regardless of the Palestinian Liberation Organization’s denial of this city as belonging to the nation of Israel, this city shall be given to the people of Israel. God’s words shall unceasingly flow from this city. Christ will teach His words to His people. These include the saints of all ages including the people of Israel. And the saints shall live by these words of God. Moving back to verse 2, one could see that all nations will flock to the city of God- Zion. They will do this to hear and learn God’s words.
In the millennial reign of Christ, His words shall be perfectly spread throughout the globe. The center of its teaching and expansion is Jerusalem. There will be no other city where this great propagation of God’s words shall be declared. For us today who zealously promote God’s words, yet experience harassment from socialist states and left-leaning bureaucrats in the garb of democratic agencies, we can rejoice in this forthcoming victory. We don’t have to enter socialist bureaucracy to defeat suppression for we can not expect massive expansion of God’s word in this dispensation prior to the millennial reign. The smell of victory in the prophetic manner is very exciting. We are privileged in having a part in this victory. This is taught in Rev. 5:10. We are certain of this rejoicing while the unsaved is sure of defeat. For now the center of God’s words propagation is the local church and not any para-church institution. Christ has established this institution for this purpose. Let us keep on teaching, preaching, and publishing God’s words in and through the local church. We are not to be weakened by the magnitude of the propagation task, for God does not expect us to reach the world if it is beyond the God given available resources. We need to be content with His chosen institutional method of promoting God’s words.
Second, the supremacy of Christ’s authority shall be seen globally (v. 4). Currently, the world is not under the reign of Christ or under the words of Christ. The nations’ leaders and inhabitants keep rejecting His word and its impact upon various human pursuits. Almost all sectors of human pursuits have been decaying due to the heavy dominance of humanistic thought. God’s words are swept under its former dominance. However, when Christ reigns in His time all shall be subjected to His power. None could refuse submission. No nation could reject His embargo neither could neutralize His imposition of punishment. When He corrects an erring nation and ruler or people no one could question His judgment. There is no appeal to higher court. There is no charge of human rights violation. Christ’s judgment shall be swift and His penal system shall be powerfully perfect.
Ironically, the United Nations uses the phrase in this verse “…and they shall beat their swords into plowshares, and their spears into pruning hooks…” to provide seeming Biblicist basis for their mandate. Examining however, the UN goals, processes, and programs, will show the opposite. It is planning and acting in an unscriptural manner. They deliberately forgot that such goal can only be achieved if Christ is the one reigning and not any human fallible leader. Thus, this is an example of deception, where an organization uses biblical propaganda to enlist the biblical followers into joining a seeming biblical institution! The reality is those who join will be terribly deceived.
The reign of Christ is supreme in that it will have no wars unlike what the world has faced many of all sorts, i.e., economic, religious, cultural, and political invasion. In the reign of Christ funds allocated for military defense shall be used for economic promotion and welfare of the inhabitants. No nation will go bankrupt due to overspending on military adventures. Resources allocated for economic intelligence and piracy will be realigned for greater causes. This is the best stewardship of God given resources!
In this era of the local church, we are taught to submit to Christ’s headship through the human leadership of the church pastor. God’s words shall be our rule as translated into domestic rules for implementation. We must submit to such biblical leadership entrusted to the church pastor who is tasked to rule the local church (1 Tim. 3:4-5; 1 Thess. 5:12,14; and Heb. 13:7,17). This practice is a demonstration of our belief and submission to the biblical norm. When the world rejects this practice it simply shows its repugnance to and replacement of God’s words with their best fallible alternatives. We are never to allow the supremacy of Christ over the local church to be clouded by any human replacement.
As saved people we must be desirous for the coming of Christ’s reign. We must long for this perfect system as we encounter the frailty of human system. The weaknesses of Christian rulers at our local churches should all the more move us to see the forthcoming reign of Christ.
Third, the supremacy of Christ’s people shall be demonstrated in this world (v.5). The prophet invites the people of Israel, via prophecy, to join him in the life of walking before the Lord. At the time of prophecy Israel was not pleasing before the Lord. She was not right in the Lord. The darkness of idolatry and its consequences were dominant in Israel. However, in the millennial period, she will be different. Israel will not only be supreme in politics and in other areas of human life. But she will be spiritual before the Lord. She will walk right before Him. The light of the Lord will be her guide in her conduct.
Presently, Israel is not walking in the Lord. She is in national rejection of the Lord’s authority over her. She even opposes God’s words’ influence upon her. She does not recognize the Lord Jesus Christ as the Messiah and the coming King of Kings, the Liberator of Israel from the power of antichrist. But there will be a change, as prophet Ezekiel prophesied. God is able to revive even dead bones, a picture of the spiritual condition of Israel. Her rejection will culminate at the antichrist’s deception over her as she desires national security in Palestine. When the antichrist succeeds to deceive her, the nations will think that they have triumphed. But only for a while, as the King of Kings will come to liberate her from such deception. Then Israel will be exalted into global prominence as God’s people. She will be shown to the world as supreme due to Christ’s power.
Consider that in this period, you and me as saved people are part also of Christ’s supreme reign on earth with His beloved nation Israel. This truth must be shown in the affairs of the local church. What a great privilege to share in the reign of the Lord Jesus Christ with His chosen people! The world may take all the power so long as I have the certainty of Christ’s reign both in spirit and on earth! The world may rob our cherished hard earned resources so long as we are certain of Christ’s rewards both in His judgment seat and at His earthly kingdom rule. The world may strip the local church of her earthly belongings so long as she is sure of Christ’s eternal garb. As we wait for the establishment of the Son of God’s millennial kingdom we must demonstrate His supremacy over the local church in every pursuit. Amen!
Saturday, November 1, 2008
The Separation of Paul and Barnabas
Acts 15:35-41
As democracy grows in various human endeavors our lives are subjected to democratization. Society which creates the environment in which such a system is prevalent dupes local churches to adopt the same thought in the conduct of their ministries. Hence, churches geared their ministry administration into similar system, i.e., federal church government, congregationalism are examples. This is the height of humanism gain and its infiltration of local churches. This is grossly immoral. Why? Because the local church ought to be governed not by what society dictates neither by the current educational system but by what the Bible teaches.
Even ministerial relations or organizational structure are democratized already. Not to be designed in such manner is regarded as taboo and inhuman. My position on this matter is that the democratization of the local church is a perfect evidence of worldliness. To run the local church or any para-church in the same manner is also indicative of carnality. With these accepted practices, even biblical hermeneutics were redesigned thus interpretation follows the new model-that which is democratized. This is the reason a scenario similar to the Paul-Barnabas conflict could be repeated.
I want to discuss the reasons of this division between Paul and Barnabas, so we may learn to avoid the evil of this separation as well as integrate that which will equip us to stronger ministry relations. First, let us consider the reasons that support the validity of the Pauline action. Second, let us consider the reasons that reinforce the validity of Barnabas’ action. Third, why did God include this negative event among the early church missionaries in the Bible?
Pauline action was valid due to the following reasons and evidences. One, Paul rejected a quitter Christian worker as it showed immaturity and lack of readiness in the missionary work. He taught this principle in 2 Timothy 2:1-4 and likened the Christian life and work to a battlefield lifestyle. So he did not see John Mark fit for the second journey. Maybe he could be qualified in the future. Second, Paul highly emphasized the duty of ministry and its attendant implications upon the converts or followers. A quitting worker can not exact higher commitment from his disciples and it will affect the overall goal of discipleship.
Paul’s action is an act of faith because although it could result to loss of personnel yet he did not compromise for the sake of personnel retention. He walked by faith that perhaps in the future God will provide replacement. Evidently, verse 40 shows that God raised up a replacement in the person of Silas. The latter was recommended by the church. Paul would be guilty of hypocrisy or of having ulterior motives had he removed John Mark and replaced him with Silas. But we do not have evidence for such charge. 2 Timothy 4:11 indicates the purity of Pauline motive and manner in this conflict. He fully endorsed John Mark when he saw him perfectly fit for the ministry.
The evidence in the book of Acts (from chapters 15-28) shows Paul was favored by the Holy Spirit’s workings. This fact is consistent with what was stated originally in Acts 1:8 where geographical expansion of the church is prophesied. The person to use in such platform was Paul. Although Barnabas was ahead of Paul in membership and influence at Jerusalem church and at Antioch church yet God apparently chose to use Paul as the divine instrument to accomplish the geographical plan.
On the other hand, Barnabas’ action was regarded as valid also on the following grounds. One, being related by blood with John Mark, probably he could not bear to entirely lose him. This is typical of the Filipino way of dealing with church problems. However, we must outgrow such tendency and replace it with higher biblical premises. Second, Barnabas was a man of exhortation. He emphasized such quality in this situation more than anything. We have no evidence to further validate this point, however. If John Mark had repetitiously quit the assigned ministry, then emphasis on such quality has no warrant. Third, although it is out of argument from silence, Barnabas probably thought of starting a mission work with John Mark at Cyprus, his place of origin. Again we do not have evidence to validate this. On the other hand, Paul’s choice of Silas, as well as his continuing of the second missionary journey, was approved by the brethren in that local church.
So why did God expose us to this conflict between two greatly used missionaries? I do not claim exhausting the text. But I want to suggest some to the best of my understanding why this event transpired and was included by the Holy Spirit in the narrative revelation.
First, Luke under the divine inspiration honestly revealed what has transpired for it is relevant to the development of Acts 1:8 the geographical progress of missions work. It will also explain the absence of Barnabas in the succeeding chapters (16-28).
Second, as a narrative it does not necessarily dogmatize imitation. However, it does show the strength and weakness of the characters involved. It demonstrates what can be modeled and rejected by the morality and validity of each action. We can learn the primacy of maintaining the high quality of workers over the number of workers. Delegation of tasks must also be consistent with competence. Exhortation during hardship is a necessity to prevent manpower loss.
Third, integrating the passage in the teachings of Pauline theology and model, we can learn from here that a leader must exercise courage to impose discipline upon his subordinates. Such courage must not be threatened by possible manpower loss. One must also be ready to endorse another in spite of the past provided the candidate is fit for the work. We must also seek the role and contribution of others in such decision such as selection of worker and continuance of the work. Probably, Barnabas, due to his seniority, might have invoked supremacy over Paul that he chose to part ways from him.
Fourth, we are divinely exposed to the possibility of sinful manifestation even among missionaries. Realization of this fact diminishes discouragement during crisis especially among younger Christians and workers.
Fifth, we can also avoid similar repeat if a local church has clear organizational structure and sustained culture. Everything in the church must end at the office of the pastor. It will not work if it ends at a certain committee consisting of people who need to vote and get a majority to decide. An obscure structure is an impediment to the attainment of any organizational goal. The leaner or simpler your organization the better it will be. It does not also prevent the organization from achieving greater or complicated tasks. Everyone in the organization must subscribe to the system upon entry and strengthen it by constant support and promotion of it.
Even ministerial relations or organizational structure are democratized already. Not to be designed in such manner is regarded as taboo and inhuman. My position on this matter is that the democratization of the local church is a perfect evidence of worldliness. To run the local church or any para-church in the same manner is also indicative of carnality. With these accepted practices, even biblical hermeneutics were redesigned thus interpretation follows the new model-that which is democratized. This is the reason a scenario similar to the Paul-Barnabas conflict could be repeated.
I want to discuss the reasons of this division between Paul and Barnabas, so we may learn to avoid the evil of this separation as well as integrate that which will equip us to stronger ministry relations. First, let us consider the reasons that support the validity of the Pauline action. Second, let us consider the reasons that reinforce the validity of Barnabas’ action. Third, why did God include this negative event among the early church missionaries in the Bible?
Pauline action was valid due to the following reasons and evidences. One, Paul rejected a quitter Christian worker as it showed immaturity and lack of readiness in the missionary work. He taught this principle in 2 Timothy 2:1-4 and likened the Christian life and work to a battlefield lifestyle. So he did not see John Mark fit for the second journey. Maybe he could be qualified in the future. Second, Paul highly emphasized the duty of ministry and its attendant implications upon the converts or followers. A quitting worker can not exact higher commitment from his disciples and it will affect the overall goal of discipleship.
Paul’s action is an act of faith because although it could result to loss of personnel yet he did not compromise for the sake of personnel retention. He walked by faith that perhaps in the future God will provide replacement. Evidently, verse 40 shows that God raised up a replacement in the person of Silas. The latter was recommended by the church. Paul would be guilty of hypocrisy or of having ulterior motives had he removed John Mark and replaced him with Silas. But we do not have evidence for such charge. 2 Timothy 4:11 indicates the purity of Pauline motive and manner in this conflict. He fully endorsed John Mark when he saw him perfectly fit for the ministry.
The evidence in the book of Acts (from chapters 15-28) shows Paul was favored by the Holy Spirit’s workings. This fact is consistent with what was stated originally in Acts 1:8 where geographical expansion of the church is prophesied. The person to use in such platform was Paul. Although Barnabas was ahead of Paul in membership and influence at Jerusalem church and at Antioch church yet God apparently chose to use Paul as the divine instrument to accomplish the geographical plan.
On the other hand, Barnabas’ action was regarded as valid also on the following grounds. One, being related by blood with John Mark, probably he could not bear to entirely lose him. This is typical of the Filipino way of dealing with church problems. However, we must outgrow such tendency and replace it with higher biblical premises. Second, Barnabas was a man of exhortation. He emphasized such quality in this situation more than anything. We have no evidence to further validate this point, however. If John Mark had repetitiously quit the assigned ministry, then emphasis on such quality has no warrant. Third, although it is out of argument from silence, Barnabas probably thought of starting a mission work with John Mark at Cyprus, his place of origin. Again we do not have evidence to validate this. On the other hand, Paul’s choice of Silas, as well as his continuing of the second missionary journey, was approved by the brethren in that local church.
So why did God expose us to this conflict between two greatly used missionaries? I do not claim exhausting the text. But I want to suggest some to the best of my understanding why this event transpired and was included by the Holy Spirit in the narrative revelation.
First, Luke under the divine inspiration honestly revealed what has transpired for it is relevant to the development of Acts 1:8 the geographical progress of missions work. It will also explain the absence of Barnabas in the succeeding chapters (16-28).
Second, as a narrative it does not necessarily dogmatize imitation. However, it does show the strength and weakness of the characters involved. It demonstrates what can be modeled and rejected by the morality and validity of each action. We can learn the primacy of maintaining the high quality of workers over the number of workers. Delegation of tasks must also be consistent with competence. Exhortation during hardship is a necessity to prevent manpower loss.
Third, integrating the passage in the teachings of Pauline theology and model, we can learn from here that a leader must exercise courage to impose discipline upon his subordinates. Such courage must not be threatened by possible manpower loss. One must also be ready to endorse another in spite of the past provided the candidate is fit for the work. We must also seek the role and contribution of others in such decision such as selection of worker and continuance of the work. Probably, Barnabas, due to his seniority, might have invoked supremacy over Paul that he chose to part ways from him.
Fourth, we are divinely exposed to the possibility of sinful manifestation even among missionaries. Realization of this fact diminishes discouragement during crisis especially among younger Christians and workers.
Fifth, we can also avoid similar repeat if a local church has clear organizational structure and sustained culture. Everything in the church must end at the office of the pastor. It will not work if it ends at a certain committee consisting of people who need to vote and get a majority to decide. An obscure structure is an impediment to the attainment of any organizational goal. The leaner or simpler your organization the better it will be. It does not also prevent the organization from achieving greater or complicated tasks. Everyone in the organization must subscribe to the system upon entry and strengthen it by constant support and promotion of it.
Practice of Correcting Church Members
Matthew 18:15-18
Christ taught the disciples, by prophecy, on how to conduct disciplinary cases in a local church. He prophesied earlier in Matthew 16:18 concerning the birth of His church which found fulfillment in Acts 2. The above text is an appropriate preparation for His disciples who will lead His church after His departure. He knew problems among members will come up due to sin. Since He has promised that His church will prevail over the devil’s attacks then this biblical manner of handling problems provide an answer to the preservation of the church.
When separation is neglected then there is a possibility the church might lead to destruction. God does not want it to happen. His church must be purged from elements who desire her destruction. Avoiding biblical discipline to spare greater or more significant members from leaving the church may lead to spiritual weakness and eventual death. Thus, the practice of separation is a great necessity both at the individual and ecclesiastical level.
Every local church must have its governing guidelines, doctrinal stand, ministerial approaches, and own local culture that describe its own identity. All these must be constructed in conformity with biblical standards. It must be constantly assessed to agree with the biblical parameters. When any of these is violated then a certain correction must be enforced. Such law or rule must be carried out or else it is irrelevant to be retained. Violation of it must be punished to prevent repetition which could bring in weakness to the church. The Savior provided clear standards on how to handle such violations.
First, it must be settled on a personal level (v.15). The offended person must go and tell the offender of his sin or violation. He must do it privately. It must only be between him and the other person. He must do it to win the offender into the right position or doctrine.
Some interpersonal problems could be prevented from becoming a local church problem if the people involved had only followed this injunction. One should not be tempted to disclose matters with others prior to fulfilling this first step of correction.
Second, if the first level of correction fails then the offended must ask another to accompany him in the task of winning the offender into his position as stated in verse 16. This is now beyond the private and personal level. The third person who accompanies the offended person learns about the problems. He needs to know all for him to do his work of convincing the offender to repentance.
The offended person must exercise care in the selection of the person to accompany him at this level of correction. Spiritual maturity is an utmost qualification. Sincerity and competence are a necessity in this task. Clear goals such as stated in Gal. 6:1 must be at the forefront.
Third, if the first two steps fail, the offended party and the accompanying person must inform the local church of the problem with the aim of possible ecclesiastical correction (v.17). We call this ecclesiastical level of correction where members will need to know about the problem. In this case, the offended person will have to inform the whole assembled membership concerning the problem of the offender. Thus, the original private sin becomes a public matter known to all people comprising the church membership. In this delicate level, the church pastor must lead and moderate the meeting so as not to allow it to become like of the world’s way of proceedings. The local church must exercise care in the administration of this disclosure so as not to make it like the ungodly judicial court proceedings. Debates and attempts to win sides must not be given forum. Here all will know about the sin of the offender and the attendant issues. Even at this level of correction the aim remains—to bring the offender to repentance and to restore him in right fellowship with the church (the premise: when one sins you sever fellowship from the body!).
Finally, if the ecclesiastical level of correction fails to bring the offender to repentance, the offender must be publicly regarded by the church through its pastor as an unbeliever. This level of correction is the ultimate avenue of correction. The shame brought by public disclosure of one’s sin must move the offender to repentance and admission of disciplinary measures. Repentance at this level means admission of all sins raised against the offender. It also involves readiness to submit to church disciplinary measures. The Lord called such person as a “heathen or publican”. As a heathen person his claim of belief in Christ is regarded as false. As a publican he is regarded as an outcast from the local church. By the usage of these terms Christ expressed strong and harsh treatment to the offender who failed to repent from sin and restore fellowship with the local church membership. No member should have any fellowship in whatever level with this person.
To some this biblical injunction may appear unloving and stern. But note well who is speaking in this context. If your Bible is a “red letter edition” then this passage is printed in red. Consider also verse 18. It teaches that the decisions made by the local church concerning these issues above have already been affirmed in the court of heaven. If one has been shortchanged by the overpowering human church leaders and members then God will avenge for him in the future. The church’s correction inflicted on him is irrelevant. If on the other hand one is truly guilty of such sin then he deserves such correction. Circumventing or any form of evading such correction is powerless. God will surely demonstrate in the future the vindication of His word.
Local church autonomy may impede the full implementation of this biblical imperative. One church may properly correct a member who may circumvent the correction by misrepresentation as he attemps to join another local church. If the latter local church neglects the former’s correction then she abets the offending person in his unrepentant position. The latter church damages the former church as well as the offender. She also damages the name of the Lord of the church. At this point fundamental local churches destroy one another by misbehavior, misrepresentation, and inciting the offender to deeper spiritual backsliding. What is the course of action to consider by the former local church whose autonomy and integrity has been doubted? The Lord strongly commanded treating the offender as a heathen and publican. Any local church that cuddles such offender-member is guilty of tolerating the wrongdoing and impeding the correction of the same. Such local church must be severed from the fellowship. Her action is detrimental to the membership. She is helping the disobedient church member to remain in his sin by going against the authority of the local church. May God spare our fellowship from such destructive local church misbehavior. CBC members mark and avoid such ruinous influence (Rom. 16:17; 2 Thess. 3:6, 14,15). Amen.
When separation is neglected then there is a possibility the church might lead to destruction. God does not want it to happen. His church must be purged from elements who desire her destruction. Avoiding biblical discipline to spare greater or more significant members from leaving the church may lead to spiritual weakness and eventual death. Thus, the practice of separation is a great necessity both at the individual and ecclesiastical level.
Every local church must have its governing guidelines, doctrinal stand, ministerial approaches, and own local culture that describe its own identity. All these must be constructed in conformity with biblical standards. It must be constantly assessed to agree with the biblical parameters. When any of these is violated then a certain correction must be enforced. Such law or rule must be carried out or else it is irrelevant to be retained. Violation of it must be punished to prevent repetition which could bring in weakness to the church. The Savior provided clear standards on how to handle such violations.
First, it must be settled on a personal level (v.15). The offended person must go and tell the offender of his sin or violation. He must do it privately. It must only be between him and the other person. He must do it to win the offender into the right position or doctrine.
Some interpersonal problems could be prevented from becoming a local church problem if the people involved had only followed this injunction. One should not be tempted to disclose matters with others prior to fulfilling this first step of correction.
Second, if the first level of correction fails then the offended must ask another to accompany him in the task of winning the offender into his position as stated in verse 16. This is now beyond the private and personal level. The third person who accompanies the offended person learns about the problems. He needs to know all for him to do his work of convincing the offender to repentance.
The offended person must exercise care in the selection of the person to accompany him at this level of correction. Spiritual maturity is an utmost qualification. Sincerity and competence are a necessity in this task. Clear goals such as stated in Gal. 6:1 must be at the forefront.
Third, if the first two steps fail, the offended party and the accompanying person must inform the local church of the problem with the aim of possible ecclesiastical correction (v.17). We call this ecclesiastical level of correction where members will need to know about the problem. In this case, the offended person will have to inform the whole assembled membership concerning the problem of the offender. Thus, the original private sin becomes a public matter known to all people comprising the church membership. In this delicate level, the church pastor must lead and moderate the meeting so as not to allow it to become like of the world’s way of proceedings. The local church must exercise care in the administration of this disclosure so as not to make it like the ungodly judicial court proceedings. Debates and attempts to win sides must not be given forum. Here all will know about the sin of the offender and the attendant issues. Even at this level of correction the aim remains—to bring the offender to repentance and to restore him in right fellowship with the church (the premise: when one sins you sever fellowship from the body!).
Finally, if the ecclesiastical level of correction fails to bring the offender to repentance, the offender must be publicly regarded by the church through its pastor as an unbeliever. This level of correction is the ultimate avenue of correction. The shame brought by public disclosure of one’s sin must move the offender to repentance and admission of disciplinary measures. Repentance at this level means admission of all sins raised against the offender. It also involves readiness to submit to church disciplinary measures. The Lord called such person as a “heathen or publican”. As a heathen person his claim of belief in Christ is regarded as false. As a publican he is regarded as an outcast from the local church. By the usage of these terms Christ expressed strong and harsh treatment to the offender who failed to repent from sin and restore fellowship with the local church membership. No member should have any fellowship in whatever level with this person.
To some this biblical injunction may appear unloving and stern. But note well who is speaking in this context. If your Bible is a “red letter edition” then this passage is printed in red. Consider also verse 18. It teaches that the decisions made by the local church concerning these issues above have already been affirmed in the court of heaven. If one has been shortchanged by the overpowering human church leaders and members then God will avenge for him in the future. The church’s correction inflicted on him is irrelevant. If on the other hand one is truly guilty of such sin then he deserves such correction. Circumventing or any form of evading such correction is powerless. God will surely demonstrate in the future the vindication of His word.
Local church autonomy may impede the full implementation of this biblical imperative. One church may properly correct a member who may circumvent the correction by misrepresentation as he attemps to join another local church. If the latter local church neglects the former’s correction then she abets the offending person in his unrepentant position. The latter church damages the former church as well as the offender. She also damages the name of the Lord of the church. At this point fundamental local churches destroy one another by misbehavior, misrepresentation, and inciting the offender to deeper spiritual backsliding. What is the course of action to consider by the former local church whose autonomy and integrity has been doubted? The Lord strongly commanded treating the offender as a heathen and publican. Any local church that cuddles such offender-member is guilty of tolerating the wrongdoing and impeding the correction of the same. Such local church must be severed from the fellowship. Her action is detrimental to the membership. She is helping the disobedient church member to remain in his sin by going against the authority of the local church. May God spare our fellowship from such destructive local church misbehavior. CBC members mark and avoid such ruinous influence (Rom. 16:17; 2 Thess. 3:6, 14,15). Amen.
Wednesday, October 1, 2008
Ang Pag-alam kung Tunay kang Tinawag ng
Diyos sa Gawaing Misyon
Mga Gawa 13:1-4
Madalas itanong sa akin bilang pastor, “Paano ko po ba malalaman na ako’y tinatawag ng Panginoon upang maging misyonaryo?” Mahirap na tanong ito at marami na rin ang hindi nakatugon ng positibo rito. Ang pagtanggi sa pangunguna ng Panginoon sa ating buhay ay isang mabigat na kasalanan. Ang pagsuway sa utos ng Panginoon na maging kabahagi ng gawaing misyon, anumang gawain ang ipangusap ng Panginoon, ay pagkawala ng isang pribilehiyong matagal na inaasam ng marami. Ang kahirapan ng mga tungkulin sa misyon ay madaling nakakapanghina ng loob sa mga taong hindi tunay na tinawag ng Diyos. Ang kakulangan sa pera upang tustusan ang pangangailangan sa misyon ay nagtutulak sa iba na sumuway sa panawagan ng Diyos. At ang iba naman ay tuluyan nang diniskuwalipika ang kanilang mga sarili sa pagiging lingkod ng Panginoon.
Minsan ay may isang talentadong kabataan ang nagnais na magsilbi sa Panginoon sa gawaing misyon. Ngunit ‘di naglaon, ang panawagang iyon ng Panginoon ay naglaho sapagkat ito pala ay ‘di tunay bagkus isa lamang pansariling ambisyon. Nagkarelasyon siya sa isang babae at nagbunga ang kanilang kasalanan na siyang nagdiskuwalipika sa kaniya mula sa panawagan ng Panginoon. Anong kapighatian ang bumalot sa mukha ng lalaking iyon, katulad marahil ng naranasan ni Kain, nang marinig niya ang pagtanggi sa kaniya ng Panginoon! Anupa’t ang ‘di makapaglingkod sa Diyos ay tulad ng pagkawala ng pagkakataong makamit ang pinaka-mataas na pribilehiyong maaring makamit ng tao sa mundo. Ito ay tulad sa pagkakamintis na makuha ang minsan lamang sa buhay na pagkakataon!
Sa ating pangkasalukuyang sistema at sa ilalim ng normal na situwasyon, minsan ka lamang maaaring mahalal na pangulo. Marahil ito ang dahilan kung bakit gagawin ng mga kandidato ang lahat, makamit lamang ang posisyong inaasam-asam. Kung minsan, ang ganitong espirito ay makikita rin sa mga pundamental na mga Kristiyano na nagnanais na pumasok sa pagiging misyonaryo o pastor. Lumilipat sila sa iba’t ibang simbahan upang makuha ang pinakamainam na alok. Babagsak sila sa isang iglesia na hindi sila kilala o ‘di kaya ay handang kupkupin sila (marahil ay isang kompromiso!). Sa ganitong mga pangyayari, ang taong ito ay matatawag na ambisyoso. Kung ang pagkatao ng isang tao ay maka-Diyos, hahayaan niyang ang mga pangyayari sa iglesia ang magturo sa kaniya ng direksiyon ng Diyos sa kaniyang buhay. Ang pagiging ambisyoso sa kapinsalaan at pagsuway sa 1 Korinto 12:12-27 ay kasalanan at mapanira. Kapag hinayaan ng Diyos na itama ang isang Kristiyano sa biblikal na pamamaraan, ang nararapat na gawin ng Kristiyano ay sumunod at magpasailalim sa pagtatama. Ang paglisan sa pananampalataya upang magbigay-katuwiran sa pagtalikod sa tama ay mapanira. Kaya’t posible na manatili ang isang Kristiyano sa ministeryo ngunit ‘di nakuha ang pagsang-ayon ng Diyos dahil sa siya’y tinanggihan na ng mga maka-Diyos na alagad ng Diyos dati pa. Nawa’y ingatan ng Panginoon ang Cornerstone laban sa ganuong mga ambisyosong manggagawa!
Tingnan kung paano si Pablo at Barnabas ay tinawag ng Diyos at pinili ng lokal na iglesia na kung saan sila ay miyembro upang maging mga misyonaryo. Ang tekstong ito ay nagpapakita ng maliwanag na mga alintuntunin upang malaman ang katanungan na inilahad sa itaas patungkol sa pagtiyak sa panawagan ng Panginoon.
Una, ang mga napiling misyonaryo ay naglilingkod na sa iglesia ng Antioquia (bersikulo 2a). Ang dalawang kalalakihang ito ay kabilang sa mga guro sa iglesia. Buhat sa iba’t ibang pinanggalingan o may iba’t ibang pinag-aralan ang mga guro sa naturang iglesia (bersikulo 1). Bago sila tinawag ng Banal na Espiritu, sila ay aktibong naglilingkod sa iglesia. Kaya’t matututunan nating ang isang Kristiyano ay makatitiyak na siya’y tinawag ng Diyos habang siya’y aktibong naglilingkod sa iglesia. Hindi ka papasok sa Bible School upang matawag sa pagmimisyon. Papasok ka sa CBMS dahil sa kabigatang ipinadama ng Diyos sa iyo nuong una pa man. Maaaring makapagtapos ka sa Bible School ngunit hindi ka magamit sa lokal na iglesia o sa gawaing misyon. Minsan nang nangyari sa atin ito, sana’y hindi na maulit muli.
Hindi sinabi ng mga misyonaryong ito ang kanilang naisin sa mga lider ng iglesia sa Antioquia. Tunay silang tinawag ng Diyos at ipinagdasal ito sa Panginoon (Phil 4:6b). Pagkatapos, habang sila’y naglilingkod sa Diyos ay isiniwalat ng Diyos sa kanila ang Kaniyang panawagan. Nakita rin ng mga lider ng iglesia ang panawagang iyon ng Diyos sa kanila. Kadalasan, tanging mga bayarang manggagawa lamang ang magsasabi ng kanilang ambisyon sa harap ng mga tao dahil gusto nilang makatanggap ng pantustos sa kanilang pangangailangan kahit na hindi pa sila handang dalhin ang kabigatan o hindi pa nararapat sa gawaing misyon.
Paano mo malalaman na tinawag ka ng Diyos? Una, magsimulang maglingkod sa isang partikular na gawain sa lokal na iglesia. Manatili sa gawaing iyon hanggang sa alisin ka ng Diyos. Isiping ang gawaing iyon ay tulad din ng gawaing pagmimisyon na may kaakibat na responsibilidad. Pangalawa, sabihin ang iyong mga plano sa Diyos at hindi sa mga tao. Pangatlo, kunin ang lahat ng kinakailangang paghahanda upang maging mahusay sa pangkasalukuyang gawain at hindi sa panghinaharap na ambisyon.
Pangalawa, ang mga napiling misyonaryo ay tinawag na nang Banal na Espiritu bago pa man sila napili, (bersikulo 2b). Una nang tinawag sila ng Diyos bago pa man sila pinili ng mga tao. Dito, ang desisyon ng mga tao ay kahalintulad ng desisyon ng Diyos. Ito ay patunay lamang ng kapangyarihan ng Diyos. Pagkatapos ay minarkahan sila ng Espiritu sa pamamagitan ng mga malilinaw na patunay na sila’y tunay na tinawag nga ng Diyos. Ang Banal na Espiritu ay nagpakita ng mga indikasyong madaling malalaman na sila’y pinili nga. Sa madaling salita, gumawa ang Diyos ng mga pangyayaring magkukumbinsi sa mga lider ng Antioquia na tunay ngang tinawag sila ng Diyos. Makikita natin dito, hindi lamang ang pagkakasundo ng pagkilos ng Diyos at tao, kung hindi pati ang subhetibo at obhetibong aspeto ng panawagan sa pagmimisyon. Ang subhetibong aspeto ay ang kagustuhan nating magmisyon at ang paniwalang tayo nga ay tunay na tinawag ng Diyos. Ang obhetibong aspeto ay ang pagkilala ng panawagang iyon ng mga lider ng lokal na iglesia at ang kanilang lubos na kumpiyansa sa ating ‘di nagbabagong pamumuhay at gawain kumpara sa ating sinasabi.
Paano mo matitiyak na ikaw ay tinawag ng Diyos sa gawaing misyon? Una, ikaw ay nakasisiguro at tapat na naniniwala na binigyan ka ng Diyos ng kabigatan sa gawaing misyon. Kailangang maihiwalay mo ito sa iyong kagustuhan lamang na magkaroon ng trabaho o ‘di kaya ay makilala. Pangalawa, kailangang hingin mo sa Diyos na ipakita ang panawagang ito sa iyong pastor at iba pang lider ng iglesia na hindi mo minamanipula ang mga pangyayari. Pangatlo, umasa ka na ang mga tapat na lingkod ng Diyos ay tiyak na makikita ang pagtawag at pagpili ng Diyos sa iyo. Ang kanilang saloobin ay mahalaga sa pagtiyak kung tunay ka ngang tinawag ng Diyos. Ang iba’y hindi nakinig sa payo ng kanilang pastor at humayo upang sa lumaong panahon ay masira lamang ang buhay.
Iwasan ang ‘di pagsunod sa maka-Diyos na mga payo. Tiyak na ikasisira ito ng iyong buhay at gawain. Ang tagumpay sa iyong gawain ay hindi patunay ng pagtawag ng Diyos. Kung mayroong paglabag sa partisipasyon ng lokal ng iglesia katulad sa nasasaad sa talata, ito ay maaaring basihan ng ‘di pagkilala sa panawagan ng Diyos. Ang pagsunod sa desisyon ng pamunuan ng lokal na iglesia ay kinakailangan. May karunungang makukuha sa paghihintay at pagtiyak sa panawagan ng Diyos.
Pangatlo, ang mga napiling misyonaryo ay opisyal na pinadala ng lokal na iglesia, (bersikulo 3,4). Sila’y kinilala ng lokal na iglesia. Ito ay nagpapahiwatig na may ginawang pagsusuri ang lokal na iglesia. Upang magawa ang pagsusuring ito at makagawa ng desisyon, gumamit sila ng maka-Diyos na panuntunan. Sila rin ay nagkipag-ugnayan sa gawaing misyon. Ito ay makikita sa pagbalik ni Pablo sa lokal na iglesia na ito pagkatapos ng kaniyang una at pangalawang paglalakbay. Ang ganitong ugali ay nagpapatunay na marahil ay nagpadala ang lokal na iglesia ng tulong sa dalawang misyonaryo, bagama’t tahimik ang talata ukol dito. Ipinagdasal din sila ng lokal na iglesia.
Marami tayong matututunang aral dito. Una, ang lokal na iglesia ay iyong institusyong taga-sugo. Ang lokal na iglesia ang magsusuri at kikilala ng iyong kaangkupang humayo sa gawaing misyon. Sundin ang kaniyang desisyon at alituntunin. Kung ikaw ay hindi pinayagan ng iyong lokal na iglesia, huwag pumunta sa ibang iglesia sa pag-asang sila ang magsusugo sa iyo bilang misyonaryo. Ito ay pag-ikot lamang sa malinaw na direktiba ng Panginoon. Ang lokal na iglesia rin ang magtutustos ng iyong pangangailangan. Ang magagaspang na aspeto ng ating buhay ay tunay na mahahasa sa panahong ito ng paghihintay.
Pangalawa, nuong panahong iyon, ang lokal na iglesia ay naging matagumpay sa pagsugo ng mga misyonaryo kahit na walang mga missions board na labas sa lokal na iglesia. Ang isang lokal na iglesia ay maaaring magkaroon ng isa munang kapatid na iglesia ng walang mapanghalinang kalakihang ipinapangalandakan ng mga indipindiyenteng ahensiya ng pagmimisyon. Ang misyonaryo ay dapat nasa ilalim ng isang lokal na iglesia, hindi ng maraming iglesia. Ang kagustuhan ng tao sa malalaking numero ay kadalasahang nagiging dahilan upang magkagulo ang mga iglesia at mga organisasyong tulad nito na labas sa iglesia.
Tumigil sa pagsabi sa mga tao na ikaw ay tinawag ng Diyos. Ipinalangin ito sa Panginoon. Hintayin na ang Diyos ang magsiwalat nito sa mga taong gagamitin Niya upang suriin ang iyong pagiging angkop sa gawaing misyon. Kunin ang lahat ng pagsasanay at pag-aaral upang maging mahusay sa pangkasalukuyang ministeryo.
Mamuhay tayo ng naaayon sa isinaad sa mga talata at isulong ang gawain ng Diyos sa Cornerstone bagama’t may kahirapan. Isiping ito’y ginagawa natin para sa Diyos na Siyang nagsugo sa atin. Siya Nawa!
Minsan ay may isang talentadong kabataan ang nagnais na magsilbi sa Panginoon sa gawaing misyon. Ngunit ‘di naglaon, ang panawagang iyon ng Panginoon ay naglaho sapagkat ito pala ay ‘di tunay bagkus isa lamang pansariling ambisyon. Nagkarelasyon siya sa isang babae at nagbunga ang kanilang kasalanan na siyang nagdiskuwalipika sa kaniya mula sa panawagan ng Panginoon. Anong kapighatian ang bumalot sa mukha ng lalaking iyon, katulad marahil ng naranasan ni Kain, nang marinig niya ang pagtanggi sa kaniya ng Panginoon! Anupa’t ang ‘di makapaglingkod sa Diyos ay tulad ng pagkawala ng pagkakataong makamit ang pinaka-mataas na pribilehiyong maaring makamit ng tao sa mundo. Ito ay tulad sa pagkakamintis na makuha ang minsan lamang sa buhay na pagkakataon!
Sa ating pangkasalukuyang sistema at sa ilalim ng normal na situwasyon, minsan ka lamang maaaring mahalal na pangulo. Marahil ito ang dahilan kung bakit gagawin ng mga kandidato ang lahat, makamit lamang ang posisyong inaasam-asam. Kung minsan, ang ganitong espirito ay makikita rin sa mga pundamental na mga Kristiyano na nagnanais na pumasok sa pagiging misyonaryo o pastor. Lumilipat sila sa iba’t ibang simbahan upang makuha ang pinakamainam na alok. Babagsak sila sa isang iglesia na hindi sila kilala o ‘di kaya ay handang kupkupin sila (marahil ay isang kompromiso!). Sa ganitong mga pangyayari, ang taong ito ay matatawag na ambisyoso. Kung ang pagkatao ng isang tao ay maka-Diyos, hahayaan niyang ang mga pangyayari sa iglesia ang magturo sa kaniya ng direksiyon ng Diyos sa kaniyang buhay. Ang pagiging ambisyoso sa kapinsalaan at pagsuway sa 1 Korinto 12:12-27 ay kasalanan at mapanira. Kapag hinayaan ng Diyos na itama ang isang Kristiyano sa biblikal na pamamaraan, ang nararapat na gawin ng Kristiyano ay sumunod at magpasailalim sa pagtatama. Ang paglisan sa pananampalataya upang magbigay-katuwiran sa pagtalikod sa tama ay mapanira. Kaya’t posible na manatili ang isang Kristiyano sa ministeryo ngunit ‘di nakuha ang pagsang-ayon ng Diyos dahil sa siya’y tinanggihan na ng mga maka-Diyos na alagad ng Diyos dati pa. Nawa’y ingatan ng Panginoon ang Cornerstone laban sa ganuong mga ambisyosong manggagawa!
Tingnan kung paano si Pablo at Barnabas ay tinawag ng Diyos at pinili ng lokal na iglesia na kung saan sila ay miyembro upang maging mga misyonaryo. Ang tekstong ito ay nagpapakita ng maliwanag na mga alintuntunin upang malaman ang katanungan na inilahad sa itaas patungkol sa pagtiyak sa panawagan ng Panginoon.
Una, ang mga napiling misyonaryo ay naglilingkod na sa iglesia ng Antioquia (bersikulo 2a). Ang dalawang kalalakihang ito ay kabilang sa mga guro sa iglesia. Buhat sa iba’t ibang pinanggalingan o may iba’t ibang pinag-aralan ang mga guro sa naturang iglesia (bersikulo 1). Bago sila tinawag ng Banal na Espiritu, sila ay aktibong naglilingkod sa iglesia. Kaya’t matututunan nating ang isang Kristiyano ay makatitiyak na siya’y tinawag ng Diyos habang siya’y aktibong naglilingkod sa iglesia. Hindi ka papasok sa Bible School upang matawag sa pagmimisyon. Papasok ka sa CBMS dahil sa kabigatang ipinadama ng Diyos sa iyo nuong una pa man. Maaaring makapagtapos ka sa Bible School ngunit hindi ka magamit sa lokal na iglesia o sa gawaing misyon. Minsan nang nangyari sa atin ito, sana’y hindi na maulit muli.
Hindi sinabi ng mga misyonaryong ito ang kanilang naisin sa mga lider ng iglesia sa Antioquia. Tunay silang tinawag ng Diyos at ipinagdasal ito sa Panginoon (Phil 4:6b). Pagkatapos, habang sila’y naglilingkod sa Diyos ay isiniwalat ng Diyos sa kanila ang Kaniyang panawagan. Nakita rin ng mga lider ng iglesia ang panawagang iyon ng Diyos sa kanila. Kadalasan, tanging mga bayarang manggagawa lamang ang magsasabi ng kanilang ambisyon sa harap ng mga tao dahil gusto nilang makatanggap ng pantustos sa kanilang pangangailangan kahit na hindi pa sila handang dalhin ang kabigatan o hindi pa nararapat sa gawaing misyon.
Paano mo malalaman na tinawag ka ng Diyos? Una, magsimulang maglingkod sa isang partikular na gawain sa lokal na iglesia. Manatili sa gawaing iyon hanggang sa alisin ka ng Diyos. Isiping ang gawaing iyon ay tulad din ng gawaing pagmimisyon na may kaakibat na responsibilidad. Pangalawa, sabihin ang iyong mga plano sa Diyos at hindi sa mga tao. Pangatlo, kunin ang lahat ng kinakailangang paghahanda upang maging mahusay sa pangkasalukuyang gawain at hindi sa panghinaharap na ambisyon.
Pangalawa, ang mga napiling misyonaryo ay tinawag na nang Banal na Espiritu bago pa man sila napili, (bersikulo 2b). Una nang tinawag sila ng Diyos bago pa man sila pinili ng mga tao. Dito, ang desisyon ng mga tao ay kahalintulad ng desisyon ng Diyos. Ito ay patunay lamang ng kapangyarihan ng Diyos. Pagkatapos ay minarkahan sila ng Espiritu sa pamamagitan ng mga malilinaw na patunay na sila’y tunay na tinawag nga ng Diyos. Ang Banal na Espiritu ay nagpakita ng mga indikasyong madaling malalaman na sila’y pinili nga. Sa madaling salita, gumawa ang Diyos ng mga pangyayaring magkukumbinsi sa mga lider ng Antioquia na tunay ngang tinawag sila ng Diyos. Makikita natin dito, hindi lamang ang pagkakasundo ng pagkilos ng Diyos at tao, kung hindi pati ang subhetibo at obhetibong aspeto ng panawagan sa pagmimisyon. Ang subhetibong aspeto ay ang kagustuhan nating magmisyon at ang paniwalang tayo nga ay tunay na tinawag ng Diyos. Ang obhetibong aspeto ay ang pagkilala ng panawagang iyon ng mga lider ng lokal na iglesia at ang kanilang lubos na kumpiyansa sa ating ‘di nagbabagong pamumuhay at gawain kumpara sa ating sinasabi.
Paano mo matitiyak na ikaw ay tinawag ng Diyos sa gawaing misyon? Una, ikaw ay nakasisiguro at tapat na naniniwala na binigyan ka ng Diyos ng kabigatan sa gawaing misyon. Kailangang maihiwalay mo ito sa iyong kagustuhan lamang na magkaroon ng trabaho o ‘di kaya ay makilala. Pangalawa, kailangang hingin mo sa Diyos na ipakita ang panawagang ito sa iyong pastor at iba pang lider ng iglesia na hindi mo minamanipula ang mga pangyayari. Pangatlo, umasa ka na ang mga tapat na lingkod ng Diyos ay tiyak na makikita ang pagtawag at pagpili ng Diyos sa iyo. Ang kanilang saloobin ay mahalaga sa pagtiyak kung tunay ka ngang tinawag ng Diyos. Ang iba’y hindi nakinig sa payo ng kanilang pastor at humayo upang sa lumaong panahon ay masira lamang ang buhay.
Iwasan ang ‘di pagsunod sa maka-Diyos na mga payo. Tiyak na ikasisira ito ng iyong buhay at gawain. Ang tagumpay sa iyong gawain ay hindi patunay ng pagtawag ng Diyos. Kung mayroong paglabag sa partisipasyon ng lokal ng iglesia katulad sa nasasaad sa talata, ito ay maaaring basihan ng ‘di pagkilala sa panawagan ng Diyos. Ang pagsunod sa desisyon ng pamunuan ng lokal na iglesia ay kinakailangan. May karunungang makukuha sa paghihintay at pagtiyak sa panawagan ng Diyos.
Pangatlo, ang mga napiling misyonaryo ay opisyal na pinadala ng lokal na iglesia, (bersikulo 3,4). Sila’y kinilala ng lokal na iglesia. Ito ay nagpapahiwatig na may ginawang pagsusuri ang lokal na iglesia. Upang magawa ang pagsusuring ito at makagawa ng desisyon, gumamit sila ng maka-Diyos na panuntunan. Sila rin ay nagkipag-ugnayan sa gawaing misyon. Ito ay makikita sa pagbalik ni Pablo sa lokal na iglesia na ito pagkatapos ng kaniyang una at pangalawang paglalakbay. Ang ganitong ugali ay nagpapatunay na marahil ay nagpadala ang lokal na iglesia ng tulong sa dalawang misyonaryo, bagama’t tahimik ang talata ukol dito. Ipinagdasal din sila ng lokal na iglesia.
Marami tayong matututunang aral dito. Una, ang lokal na iglesia ay iyong institusyong taga-sugo. Ang lokal na iglesia ang magsusuri at kikilala ng iyong kaangkupang humayo sa gawaing misyon. Sundin ang kaniyang desisyon at alituntunin. Kung ikaw ay hindi pinayagan ng iyong lokal na iglesia, huwag pumunta sa ibang iglesia sa pag-asang sila ang magsusugo sa iyo bilang misyonaryo. Ito ay pag-ikot lamang sa malinaw na direktiba ng Panginoon. Ang lokal na iglesia rin ang magtutustos ng iyong pangangailangan. Ang magagaspang na aspeto ng ating buhay ay tunay na mahahasa sa panahong ito ng paghihintay.
Pangalawa, nuong panahong iyon, ang lokal na iglesia ay naging matagumpay sa pagsugo ng mga misyonaryo kahit na walang mga missions board na labas sa lokal na iglesia. Ang isang lokal na iglesia ay maaaring magkaroon ng isa munang kapatid na iglesia ng walang mapanghalinang kalakihang ipinapangalandakan ng mga indipindiyenteng ahensiya ng pagmimisyon. Ang misyonaryo ay dapat nasa ilalim ng isang lokal na iglesia, hindi ng maraming iglesia. Ang kagustuhan ng tao sa malalaking numero ay kadalasahang nagiging dahilan upang magkagulo ang mga iglesia at mga organisasyong tulad nito na labas sa iglesia.
Tumigil sa pagsabi sa mga tao na ikaw ay tinawag ng Diyos. Ipinalangin ito sa Panginoon. Hintayin na ang Diyos ang magsiwalat nito sa mga taong gagamitin Niya upang suriin ang iyong pagiging angkop sa gawaing misyon. Kunin ang lahat ng pagsasanay at pag-aaral upang maging mahusay sa pangkasalukuyang ministeryo.
Mamuhay tayo ng naaayon sa isinaad sa mga talata at isulong ang gawain ng Diyos sa Cornerstone bagama’t may kahirapan. Isiping ito’y ginagawa natin para sa Diyos na Siyang nagsugo sa atin. Siya Nawa!
2008 Vietnam and Cambodia Mission Trip
Romans 15:30-32
Last Sept 1-12, I had the privilege again to visit the work in Vietnam. In this trip, I also went to Cambodia to discuss with the Filipino missionary worker in Phnom Penh the details of missions work. I want to share with you, Cornerstone people, the blessings and insights in this recent mission trip. I am greatly thankful to the Lord for this trip as His hand was so evident in many ways. So let me focus on what God has done in this missionary journey.
But before I discuss what God has accomplished in this trip, let me update you of some significant details concerning these two nations. Vietnam is an economically growing nation. Its economic capital—Saigon or Ho Chi Minh, is coping fast with the rest of the world. Last year when I was there, there were very few taxis. But in this trip, I saw many Innova and Adventure taxis plying the busy streets of Saigon. Luxury cars abound as well. Construction work seems to be unceasing. Together with these, worldliness and sins grew also. In this city of approximately nine million people (with the country’s population totaling 70 million), you could imagine its great need of hearing the message of Christ’s salvation. There are now nine Filipino missionary workers of our persuasion in that city.
In Cambodia I saw great difference. I learned that there are only nine to ten million people in the whole country. But Cambodia seems to be lagging behind its neighbors in terms of economics and infrastructure. There are also street kids who roam around there, while in Vietnam I did not see such. Cambodia is like a large city outside Metro Manila. But here there are many Filipino missionary workers who diligently work in the Lord’s ministry. There is more freedom here than in Vietnam. In both nations you can engage in tent making tasks as a means to obey the Great Commission.
Going back now to what God has taught me there and the insights I believe will benefit you, let me discuss each blessing. First, God allowed the entry of ten complete and five New Testament King James Version Bibles into Vietnam. This was a great victory! We rejoiced much for this as the brethren there would have the opportunity to read the word of God. This was accomplished according to the request of the missionary there. It was also a result of courage and confidence in God’s power to let these books into that needy nation. One has to be courageous to experience God’s power.
Second, God gave me sickness for three days while in Vietnam. I suffered from urinary tract infection coupled with fever and blood in the urine. It was diagnosed later here in the Philippines. While there, Dr. Yul Raquintan whom I contacted by texting prescribed medicines with the thought that it was probably a kidney stone problem. I thank the Lord that medicines were available there though not without difficulty. This was the first time I had this sickness. I had urinalysis two months before travelling. Both the host missionary and I endured worries during the sickness. I asked the Lord for the reason of the sickness. Then I found out His will – to humble me for the recent victory and learn not to trust in myself but in Him alone.
Third, God led me to discover that engaging in tent making mission strategy in the field is highly possible. The missionary partner there verified that scheme with some details of hourly rate in English teaching work. I found out many Filipinos are already working there as overseas Filipino workers (OFW). Some missionaries and/or their wives are themselves engaged in the same work nature – tent making. They are either employed by international language school, by private language tutorial, and/or in some multi-national companies. In Cambodia some are employed by non-governmental organizations or foundations. With Saigon’s bustling economic growth coupled with their desire to learn English for employment and travel, some tent making strategies for future Filipino missionary workers abound. This discovery encouraged me much in the feasibility of Cornerstone missionary philosophy – tent making towards indigenous local church. Though we are a small local church with meager resources yet reaching ASEAN region is not impossible. It is now within our reach. Cornerstone will provide education, training in missionary work, and partial support. The rest of the needed financial support will come from the missionary’s tent making engagement. One has to get the necessary degree, engage in teaching experience, and obtain the necessary license and language fluency to qualify there. You may use your trade skills or occupational expertise. In this way we are imitating Pauline methodology. We become closer to the scriptural mode of mission work. The missionary need not deputize to other churches. It will diminish possible compromises. It will also strengthen the local church supremacy in missions work.
Fourth, I also observed the improvement of Vietnam in its openness to the message of Christ. Although there are still raids and crackdowns on unauthorized religious gatherings yet there is a felt improvement to the positive. In the past, hardly could you see house churches gathering for worship freely. But in this recent trip, in one Vietnamese pastored house church, believers freely assembled and sang in their worship provided they stick to certain allowed number of people to gather. This is a marked development. Let us pray God will freely speak in the hearts of the national government and local leaders to freely improve this religious climate. I am personally excited in praying and in waiting to see the fulfillment of this request. Nothing is impossible with God. He can move the heart of kings and rulers. Consider Proverbs 21:1 for your meditation. May the day come that the nation will graciously permit churches to gather without fear of reprisal from the police authorities. May the day come that churches will be allowed to buy lands and erect edifices for the ministry.
Fifth, I discovered the existence of Filipino congregation in both Vietnam and Cambodia. The preaching services of the former is purely in Filipino language while the latter is in English as there are other nationalities. The one on Vietnam is very young and is still going through infancy stage, while the one in Cambodia is already mature and able to support other missionaries. It has also sent other missionary couples into other nations. As people move out of Cambodia due to their work or occupational reassignment they use it as avenue to spread the gospel to other lands. This is very scriptural as seen in Acts 8:4 and others.
Sixth, I noticed the slight weakness of existing churches or ministries in the area of music and dress standards. In Vietnam, ladies culturally wear pants due to their mode of transportation. But Christians are now learning to change to the biblical standards. Bringing in the right music and music teachers are significant elements in effecting positive change to protect the faith and godly standards among Vietnamese churches.
Seventh, I experienced the need for the missionary worker to learn and speak the language of the people as an effective strategy of reaching and discipling them. Language acquisition is a must for all workers. Diligence in this aspect of study is a necessity. Would-be workers need to learn the language even before final departure so as to reduce the time spent in learning the language at the mission field. Thereby time could be spent wisely on actual missions work, i.e., befriending people, earning their trust, sharing the gospel, baptizing them into the local church, and grounding them in the faith.
Eight, I learned the priority of prayer life and meditation on God’s word at the mission field. During the days I was recovering from sickness, much time was spent on communion with God. I was closer to Him than before. His word was my comfort and assurance as well. This sickness prepared me for the teaching and preaching tasks to follow. Then God answered prayers that I recovered for the Cambodia mission trip. The healing God gave was crucial in seeing His hands at Cambodia work and openings for us, Cornerstone.
Ninth, I learned the generosity of both Filipino missionaries in Vietnam and in Cambodia. Their graciousness evidenced divine presence and abundance in their lives. God rewards generosity and brotherly hospitality. The warm and hospitable reception I received in both mission fields shows the Lord’s blessings upon the missionaries’ lives. We were given the best accommodation according to their best ability while in their residences. I pray God will reward their hard labors with saved souls, changed lives, and abundant provisions for their ministry.
Tenth, God has protected us with His hands in the midst of dangers. In Vietnam, there were instances of police raid and discovery of Christian assembly and ministry that resulted to deportation of some foreigners. The fact that we accomplished our mission shows God’s protection from disclosure of our tasks there. I taught and preached the word of God without disclosure and disruption from the authorities. God has chosen to secure us.
Finally, both missionaries in the two fields assure Cornerstone of their willingness to help when we need it when we send our very own missionary workers. Both affirmed the great need for more workers. This is the greatest divine provision for Cornerstone in the future as we prepare to launch for the field. So why not decide to surrender to the Lord’s call to the mission fields of Vietnam and Cambodia! As you respond to His call to become missionaries, start serving Him diligently in whatever local mission assignment He gives you. Give your all to Him through the local church as He rewards you with promotion. Amen.
But before I discuss what God has accomplished in this trip, let me update you of some significant details concerning these two nations. Vietnam is an economically growing nation. Its economic capital—Saigon or Ho Chi Minh, is coping fast with the rest of the world. Last year when I was there, there were very few taxis. But in this trip, I saw many Innova and Adventure taxis plying the busy streets of Saigon. Luxury cars abound as well. Construction work seems to be unceasing. Together with these, worldliness and sins grew also. In this city of approximately nine million people (with the country’s population totaling 70 million), you could imagine its great need of hearing the message of Christ’s salvation. There are now nine Filipino missionary workers of our persuasion in that city.
In Cambodia I saw great difference. I learned that there are only nine to ten million people in the whole country. But Cambodia seems to be lagging behind its neighbors in terms of economics and infrastructure. There are also street kids who roam around there, while in Vietnam I did not see such. Cambodia is like a large city outside Metro Manila. But here there are many Filipino missionary workers who diligently work in the Lord’s ministry. There is more freedom here than in Vietnam. In both nations you can engage in tent making tasks as a means to obey the Great Commission.
Going back now to what God has taught me there and the insights I believe will benefit you, let me discuss each blessing. First, God allowed the entry of ten complete and five New Testament King James Version Bibles into Vietnam. This was a great victory! We rejoiced much for this as the brethren there would have the opportunity to read the word of God. This was accomplished according to the request of the missionary there. It was also a result of courage and confidence in God’s power to let these books into that needy nation. One has to be courageous to experience God’s power.
Second, God gave me sickness for three days while in Vietnam. I suffered from urinary tract infection coupled with fever and blood in the urine. It was diagnosed later here in the Philippines. While there, Dr. Yul Raquintan whom I contacted by texting prescribed medicines with the thought that it was probably a kidney stone problem. I thank the Lord that medicines were available there though not without difficulty. This was the first time I had this sickness. I had urinalysis two months before travelling. Both the host missionary and I endured worries during the sickness. I asked the Lord for the reason of the sickness. Then I found out His will – to humble me for the recent victory and learn not to trust in myself but in Him alone.
Third, God led me to discover that engaging in tent making mission strategy in the field is highly possible. The missionary partner there verified that scheme with some details of hourly rate in English teaching work. I found out many Filipinos are already working there as overseas Filipino workers (OFW). Some missionaries and/or their wives are themselves engaged in the same work nature – tent making. They are either employed by international language school, by private language tutorial, and/or in some multi-national companies. In Cambodia some are employed by non-governmental organizations or foundations. With Saigon’s bustling economic growth coupled with their desire to learn English for employment and travel, some tent making strategies for future Filipino missionary workers abound. This discovery encouraged me much in the feasibility of Cornerstone missionary philosophy – tent making towards indigenous local church. Though we are a small local church with meager resources yet reaching ASEAN region is not impossible. It is now within our reach. Cornerstone will provide education, training in missionary work, and partial support. The rest of the needed financial support will come from the missionary’s tent making engagement. One has to get the necessary degree, engage in teaching experience, and obtain the necessary license and language fluency to qualify there. You may use your trade skills or occupational expertise. In this way we are imitating Pauline methodology. We become closer to the scriptural mode of mission work. The missionary need not deputize to other churches. It will diminish possible compromises. It will also strengthen the local church supremacy in missions work.
Fourth, I also observed the improvement of Vietnam in its openness to the message of Christ. Although there are still raids and crackdowns on unauthorized religious gatherings yet there is a felt improvement to the positive. In the past, hardly could you see house churches gathering for worship freely. But in this recent trip, in one Vietnamese pastored house church, believers freely assembled and sang in their worship provided they stick to certain allowed number of people to gather. This is a marked development. Let us pray God will freely speak in the hearts of the national government and local leaders to freely improve this religious climate. I am personally excited in praying and in waiting to see the fulfillment of this request. Nothing is impossible with God. He can move the heart of kings and rulers. Consider Proverbs 21:1 for your meditation. May the day come that the nation will graciously permit churches to gather without fear of reprisal from the police authorities. May the day come that churches will be allowed to buy lands and erect edifices for the ministry.
Fifth, I discovered the existence of Filipino congregation in both Vietnam and Cambodia. The preaching services of the former is purely in Filipino language while the latter is in English as there are other nationalities. The one on Vietnam is very young and is still going through infancy stage, while the one in Cambodia is already mature and able to support other missionaries. It has also sent other missionary couples into other nations. As people move out of Cambodia due to their work or occupational reassignment they use it as avenue to spread the gospel to other lands. This is very scriptural as seen in Acts 8:4 and others.
Sixth, I noticed the slight weakness of existing churches or ministries in the area of music and dress standards. In Vietnam, ladies culturally wear pants due to their mode of transportation. But Christians are now learning to change to the biblical standards. Bringing in the right music and music teachers are significant elements in effecting positive change to protect the faith and godly standards among Vietnamese churches.
Seventh, I experienced the need for the missionary worker to learn and speak the language of the people as an effective strategy of reaching and discipling them. Language acquisition is a must for all workers. Diligence in this aspect of study is a necessity. Would-be workers need to learn the language even before final departure so as to reduce the time spent in learning the language at the mission field. Thereby time could be spent wisely on actual missions work, i.e., befriending people, earning their trust, sharing the gospel, baptizing them into the local church, and grounding them in the faith.
Eight, I learned the priority of prayer life and meditation on God’s word at the mission field. During the days I was recovering from sickness, much time was spent on communion with God. I was closer to Him than before. His word was my comfort and assurance as well. This sickness prepared me for the teaching and preaching tasks to follow. Then God answered prayers that I recovered for the Cambodia mission trip. The healing God gave was crucial in seeing His hands at Cambodia work and openings for us, Cornerstone.
Ninth, I learned the generosity of both Filipino missionaries in Vietnam and in Cambodia. Their graciousness evidenced divine presence and abundance in their lives. God rewards generosity and brotherly hospitality. The warm and hospitable reception I received in both mission fields shows the Lord’s blessings upon the missionaries’ lives. We were given the best accommodation according to their best ability while in their residences. I pray God will reward their hard labors with saved souls, changed lives, and abundant provisions for their ministry.
Tenth, God has protected us with His hands in the midst of dangers. In Vietnam, there were instances of police raid and discovery of Christian assembly and ministry that resulted to deportation of some foreigners. The fact that we accomplished our mission shows God’s protection from disclosure of our tasks there. I taught and preached the word of God without disclosure and disruption from the authorities. God has chosen to secure us.
Finally, both missionaries in the two fields assure Cornerstone of their willingness to help when we need it when we send our very own missionary workers. Both affirmed the great need for more workers. This is the greatest divine provision for Cornerstone in the future as we prepare to launch for the field. So why not decide to surrender to the Lord’s call to the mission fields of Vietnam and Cambodia! As you respond to His call to become missionaries, start serving Him diligently in whatever local mission assignment He gives you. Give your all to Him through the local church as He rewards you with promotion. Amen.
Monday, September 1, 2008
Comparing the Authorized Version (KJV)
with Modern Versions
In this article I want to help every Cornerstone member and other Christians to see for himself the truth that our old Bible- the KJV (King James Version) is greatly different from modern versions. I intend to discuss these differences on the level of every Christian seating on the mono - block. I wish every one will look at it with the attitude of faith upon our God of providence. Not so recently, some fundamental Christians were unashamedly using or endorsing one of these modern versions. They claimed that these versions were equally as good as our KJV Bible. They further stated with confidence that if differences occur then they were not substantial to destroy the essential doctrines of the faith. Scholars said it is only roughly 1% of the entire word of God.
Others have even shifted to these versions for their academic usage, i.e., memorization in Christian and Bible schools, still others for professed clarity in reading. Bible college professors are now slowly recommending the use of NASV (New American Standard Version) or NKJV (New King James Version). In one of the graduate seminaries I went to, even the elderly fundamental professors have often used NIV in their devotions in our classes as well as in their lectures. Such were the results of their graduate studies for various post-graduate degrees at new evangelical schools. Still others are zealous to declare that our time tested KJV Bible is quite antiquated because of its words usage which need revisions to jibe with the modern times. Thus they recommend the NKJV or NASV. To some quite radical Christians in a sense they already moved into the use of NIV (New International Version). They just loved this NIV and declared its great advantage of readability due to its modernity.
However, there are some things common among these modern versions which are unknown if not slightly hidden to the average Christians. Some Christians as spiritual infants are quite less informed about the real issues and the great dangers of using these modern versions. Tradition is not necessarily wrong if it has scriptural warrant. For the biblical reasons concerning our disuse and rejection of these modern versions please refer to other relevant articles written on this matter. Concerning the difference between these modern versions and our Authorized KJV Bible is my concern in this treatise.
First, all these modern versions were translated from the less trusted and inferior Greek text copies which were first published in 1881. The NKJV claimed in its preface that it has used the superior Greek text copies but at the same time it has also used the inferior text copies in many controversial occasions (See Watts 2008, p.13) We reject these modern versions not on their modern word usages but on their origin from inferior if not corrupt texts. It will be hard to produce a godly translation product out of a corrupt text. This reason is less disclosed to average church people.
Second, all these modern versions have not stood the test of time and can not claim providential care as compared with the KJV. I believe this is not a matter of accident but an evidence of divine care to preserve His word. The KJV Bible has been universally used by Christians for almost four centuries. This was the version used in almost all missionary endeavors and educational pursuits. Incidentally, it will be celebrating its 400th anniversary in 2011. These modern versions were published very recently, NASV in 1960s, NIV in 1970s, and NKJV in 1980s. If these modern versions indeed in totality were the preserved words of God (indicates eclecticism or dialecticism?) then God’s people were kept quite away from the words of God for almost four centuries.
Third, new evangelical Christians were dominantly involved in the production of these modern versions, unlike the KJV translators who subscribed to the fundamental doctrines of the faith. If we believe separation from new evangelicals is scripturally right then we must not have anything to do with them even in translation work. Could the fundamentalists who used these modern versions be contaminated by its non-separatists attitude?
Fourth, there are ministerial consequences brought about by tolerating the use of these modern versions. One, there will be difficulty in uniform memorization work. Two, there will be a need for many concordances which is now evident in the market. Three, there will be difficulty in congregational Bible reading and teaching as well as due to varied versions. Four, perverting the truth would be easier as there are varied versions. Last, there are now confusions among Christians as to which of these is the best version. This was absent prior to these modern versions arrival. Our children are slowly being subjected into this conflict.
Finally, if we compare these modern versions with our KJV Bible then we shall arrive at the following observations made by David Sorenson (2001) as quoted by George Skariah (2005) in p. 348-352.
One, when compared with KJV, NIV suggests doubt upon some passages about its reliability (see Mk. 16:9-20; Jn. 7:53-8:11; Mt. 12:47; 21:44; Lk. 22:43-44). NIV also deleted 17 entire verses from the NT of KJV and its Greek text Textus Receptus (see Mt. 17:21; 18:11; 23:14; Mk. 7:16; 9:44, 46; 11:26; 15:28; Lk. 17:36; 23:17; Jn. 5:4; Ac. 8:37; 15:34; 24:7; 28:29; Rom. 16:24; 1Jn.5:7). By these NIV translators with their scholarship have lowered the word of God to the level of an ordinary ancient literature.
Two, when compared with KJV, NASV has passages where references to Jesus by name, Him as Lord, or Christ has been deleted. There is a total of 178 places of these in the Bible. (See Mt. 13:51; Mk. 11:10; Lk. 22:31; Ac. 8:37; 9:29; Rom. 1:3; 16:24; 1 Cor. 10:28; 12:3; Eph. 3:14; Col. 1:2; 1 Thess. 1:1; 2 Tim. 4:22). By these, NASV has diminished the number of passages supporting the doctrine of Christ as a person.
Three, when compared with KJV, NKJV has deleted words and replaced others. (See Jn. 10:6; Ac. 15:23; 19:39; 27:14; 2 Cor. 4:14 2 Jn. 7; Rev. 6:11). It has also some serious mistranslations. (See Mt. 15:32; 22:10; Lk. 11:34, 54; 22:53; Ac. 18:6; 2 Cor.7:2; 11:29; Gal. 5:4; Phil. 3:8; 1 Tim. 6:5; Heb. 3:16; Rev. 2:22; 16:16). At best it is double speak for it affirmed the use of Textus Receptus yet in some instances has shown sympathy and reliance upon the Greek texts used by the modern versions. So it is a very good bridge to move from strong KJV to NASV or NIV usage.
Therefore, we are not to abandon either partially or entirely the use of the KJV Bible. It was the Bible of the reformers, of our Baptist forefathers, and our brethren here in the Philippines. It is the preserved word of God through the centuries where our doctrines have been based. We are not to yield to the acclaim for eclecticism in the name of scholarship as that is also evil if not hypocrisy. If we claim KJV use in our pulpit and home and yet allow the same to be weakened and distrusted at the classrooms then we are hypocrites! Settle not for doctrinally diminished and historically corrupt modern versions! When did pragmatism become right at the expense of diminishing the words of God or creating doubts in our mind on the issue of veracity? There is no wisdom and discernment in the thought of rejecting the validity of KJV for the last 400 years in exchange for very new modern versions due to scholarship. Amen!
References:
Skariah, George. 2005. The Biblical Doctrine of Perfect Preservation of the Holy Scriptures. Singapore: FEBC Press.
Sorenson, David. 2001. Touch not the Unclean Thing: Text, Issue and Separation. USA: Northstar Baptist Ministries.
Watts, Malcolm. 2008. The New King James Version: A Critique. London: Trinitarian Bible Society.
Others have even shifted to these versions for their academic usage, i.e., memorization in Christian and Bible schools, still others for professed clarity in reading. Bible college professors are now slowly recommending the use of NASV (New American Standard Version) or NKJV (New King James Version). In one of the graduate seminaries I went to, even the elderly fundamental professors have often used NIV in their devotions in our classes as well as in their lectures. Such were the results of their graduate studies for various post-graduate degrees at new evangelical schools. Still others are zealous to declare that our time tested KJV Bible is quite antiquated because of its words usage which need revisions to jibe with the modern times. Thus they recommend the NKJV or NASV. To some quite radical Christians in a sense they already moved into the use of NIV (New International Version). They just loved this NIV and declared its great advantage of readability due to its modernity.
However, there are some things common among these modern versions which are unknown if not slightly hidden to the average Christians. Some Christians as spiritual infants are quite less informed about the real issues and the great dangers of using these modern versions. Tradition is not necessarily wrong if it has scriptural warrant. For the biblical reasons concerning our disuse and rejection of these modern versions please refer to other relevant articles written on this matter. Concerning the difference between these modern versions and our Authorized KJV Bible is my concern in this treatise.
First, all these modern versions were translated from the less trusted and inferior Greek text copies which were first published in 1881. The NKJV claimed in its preface that it has used the superior Greek text copies but at the same time it has also used the inferior text copies in many controversial occasions (See Watts 2008, p.13) We reject these modern versions not on their modern word usages but on their origin from inferior if not corrupt texts. It will be hard to produce a godly translation product out of a corrupt text. This reason is less disclosed to average church people.
Second, all these modern versions have not stood the test of time and can not claim providential care as compared with the KJV. I believe this is not a matter of accident but an evidence of divine care to preserve His word. The KJV Bible has been universally used by Christians for almost four centuries. This was the version used in almost all missionary endeavors and educational pursuits. Incidentally, it will be celebrating its 400th anniversary in 2011. These modern versions were published very recently, NASV in 1960s, NIV in 1970s, and NKJV in 1980s. If these modern versions indeed in totality were the preserved words of God (indicates eclecticism or dialecticism?) then God’s people were kept quite away from the words of God for almost four centuries.
Third, new evangelical Christians were dominantly involved in the production of these modern versions, unlike the KJV translators who subscribed to the fundamental doctrines of the faith. If we believe separation from new evangelicals is scripturally right then we must not have anything to do with them even in translation work. Could the fundamentalists who used these modern versions be contaminated by its non-separatists attitude?
Fourth, there are ministerial consequences brought about by tolerating the use of these modern versions. One, there will be difficulty in uniform memorization work. Two, there will be a need for many concordances which is now evident in the market. Three, there will be difficulty in congregational Bible reading and teaching as well as due to varied versions. Four, perverting the truth would be easier as there are varied versions. Last, there are now confusions among Christians as to which of these is the best version. This was absent prior to these modern versions arrival. Our children are slowly being subjected into this conflict.
Finally, if we compare these modern versions with our KJV Bible then we shall arrive at the following observations made by David Sorenson (2001) as quoted by George Skariah (2005) in p. 348-352.
One, when compared with KJV, NIV suggests doubt upon some passages about its reliability (see Mk. 16:9-20; Jn. 7:53-8:11; Mt. 12:47; 21:44; Lk. 22:43-44). NIV also deleted 17 entire verses from the NT of KJV and its Greek text Textus Receptus (see Mt. 17:21; 18:11; 23:14; Mk. 7:16; 9:44, 46; 11:26; 15:28; Lk. 17:36; 23:17; Jn. 5:4; Ac. 8:37; 15:34; 24:7; 28:29; Rom. 16:24; 1Jn.5:7). By these NIV translators with their scholarship have lowered the word of God to the level of an ordinary ancient literature.
Two, when compared with KJV, NASV has passages where references to Jesus by name, Him as Lord, or Christ has been deleted. There is a total of 178 places of these in the Bible. (See Mt. 13:51; Mk. 11:10; Lk. 22:31; Ac. 8:37; 9:29; Rom. 1:3; 16:24; 1 Cor. 10:28; 12:3; Eph. 3:14; Col. 1:2; 1 Thess. 1:1; 2 Tim. 4:22). By these, NASV has diminished the number of passages supporting the doctrine of Christ as a person.
Three, when compared with KJV, NKJV has deleted words and replaced others. (See Jn. 10:6; Ac. 15:23; 19:39; 27:14; 2 Cor. 4:14 2 Jn. 7; Rev. 6:11). It has also some serious mistranslations. (See Mt. 15:32; 22:10; Lk. 11:34, 54; 22:53; Ac. 18:6; 2 Cor.7:2; 11:29; Gal. 5:4; Phil. 3:8; 1 Tim. 6:5; Heb. 3:16; Rev. 2:22; 16:16). At best it is double speak for it affirmed the use of Textus Receptus yet in some instances has shown sympathy and reliance upon the Greek texts used by the modern versions. So it is a very good bridge to move from strong KJV to NASV or NIV usage.
Therefore, we are not to abandon either partially or entirely the use of the KJV Bible. It was the Bible of the reformers, of our Baptist forefathers, and our brethren here in the Philippines. It is the preserved word of God through the centuries where our doctrines have been based. We are not to yield to the acclaim for eclecticism in the name of scholarship as that is also evil if not hypocrisy. If we claim KJV use in our pulpit and home and yet allow the same to be weakened and distrusted at the classrooms then we are hypocrites! Settle not for doctrinally diminished and historically corrupt modern versions! When did pragmatism become right at the expense of diminishing the words of God or creating doubts in our mind on the issue of veracity? There is no wisdom and discernment in the thought of rejecting the validity of KJV for the last 400 years in exchange for very new modern versions due to scholarship. Amen!
References:
Skariah, George. 2005. The Biblical Doctrine of Perfect Preservation of the Holy Scriptures. Singapore: FEBC Press.
Sorenson, David. 2001. Touch not the Unclean Thing: Text, Issue and Separation. USA: Northstar Baptist Ministries.
Watts, Malcolm. 2008. The New King James Version: A Critique. London: Trinitarian Bible Society.
The Divine Promise of the Preservation
of God’s Words
Psalm 12:6-7
Fundamental Christians are in unison in the doctrine of verbal and plenary inspiration of the word of God. They all agreed that God has breathed out every word of the whole of the Scriptures. Thus, it has no error in any aspect whether in the areas of science, history, and geography. For a while, this position was carried in all fundamental circles. The non-believers of this doctrine have been spewed out, if not separated, from the local churches. Largely, fundamental Christians have severed even from new evangelicals who still believe this doctrine on the basis of the separation issue.
Some fundamental ones thought the battle is over that they even became less militant due to battle weariness and desire to become more positive if not unity-conscious leaders. The devil began to sow error, at least in thought, then in preference, and later in doctrine among the fundamental Christians. The commonly held view among new evangelicals, that God preserved His words only to the extent of the essential doctrines of the faith and not the very words, dawned in the fundamental camp. This they explained as there are “scientifically established” copyist errors, and transmission errors. The devil succeeded in sharing this false view into the fundamental camp as some scholars of the latter position began to look into the academic pursuits of the former camp. Then without admission of possible influence they began to consider that indeed the new evangelical camp has some truth in their hands on this issue of preservation.
The result of this adventurous scientific pursuit of some fundamental Christians led to their belief that God did not promise at all the preservation of His word both in every word as well as in its entirety. This fundamental group recognizes preservation only in a partial or essential manner. Other groups believe that God’s preservation promise is only in heaven. Another group denies preservation in totality. My belief as well as that of others who were ahead of us in the appreciation of this truth is that God has promised the preservation of His word both in every word and in its entirety. This is called the verbal plenary preservation of the word of God.
My concern in this article is to show you that God truly promised the preservation of His word. Some fundamental brethren believe in this but only in essential or partial extent. As they establish their doctrine, they reject the usage of the above text (Psalm 12:6-7) as teaching the doctrine of preservation. In fact, they weaken the force of it’s meaning by using at best only one possible interpretation of the text that suits the new evangelical position. These fundamental scholars chose to adapt the new evangelical thought about the text rather than the interpretation of their fellow fundamental brethren which is equally valid in Hebrew grammatical understanding. I sense some serious problem here among these fundamental brethren. Probably, they were mesmerized by their own academic scholarship or that of the new evangelical fame.
Setting aside what the scholars say, though that is what they seem to convey, let us study the above text if indeed God has promised to preserve His word. Only by fully comprehending the truth of the text will we be able to thwart the devil’s way of sowing discord among the brethren through this erroneous view of preservation- that God did not promise absolute preservation. Without using the Hebrew Bible, as many may not have the capacity to use it, our English Authorized version (King James Version) is clear on the promise of preservation.
Psalm 12 is about the contrast between the ungodly and godly men. The words of the ungodly are described in verses 2-4 and compared with the Words of God in verses 6-7. David mourned over the evil words of the ungodly and its effects. But he realized Gods promise in verse 5 to deliver the godly from the ungodly. This realization was based on the view of the quality of God’s word in verses 6-7. And verse 8 is David’s realization of God’s help. So David was certain of God’s help on the basis of God’s promise anchored on God’s words.
David described the ungodly in verses 2-4 as unreliable in their words. They are flatterers, vain speakers, double-tongued, proud, and self-sufficient on their achievement. Do we have such people today among fundamental brethren who count on their scholarship in the pursuit of constructing their preservation doctrine? In such midst, he saw also the failure, indifference, and neutrality of some godly people. Could this be the fundamental brethren who are equally godly as you are yet indifferent to join the battle between absolute preservation and essential (partial) preservation? David was greatly burdened by these two groups that he asked God for deliverance.
However, David was comforted by the divine promise of deliverance. Our fundamental brethren would like to stop here and attempted to wipe under the concept of the truth of divine promise of preservation by the use of a single Hebrew grammar rule. They say that the word “them” in verse 7 can not refer to the “words of the Lord” in verse 6 because of a Hebrew grammar rule. But we reject such explanation as it will nullify the truth of verses 6 and 7. Who will do the keeping of the words? Verse 7 says the “Lord”. Which is the object of the act of preserving? Verse 6 clearly says the “words of the Lord”. This is clear in our English King James Version. Why suggest ambiguity and invoke Hebrew grammar when the very same grammar allows the same difference? Consider reading Psalms 119:111, 129, 152, and 167. These parallel psalms clearly show similar structure with our text Psa. 12:6-7. They also refer to the words of our God. They were written in Hebrew in the same structure. So we must reject the new evangelical and some fundamental brethren’s view that the text does not teach divine promise of preservation. Without resorting to Hebrew grammar, the ordinary fundamental Christians who understand English, with faith on God’s word will see the truth taught in the text. He/she will also see this truth reinforced by the above similar psalms in 119.
As we continue, David anchored this divine promise of deliverance not on his own perception nor observation, but on the very words of God which he wrote in verses 6 and 7. Here he described the words of God as first pure, second as perfectly purified, and third as preserved. The promise of preservation is also not static at the time of writing but the effect of God’s act of preservation continues through generations. This is what we call special providential preservation.
In contrast to the evil and unreliable words of the ungodly in verses 2-4, David saw the words of God as perfectly pure, perfectly purified, and perfectly preserved. The text categorically taught these qualities. Is it wrong or mere theological presumption to assert that God’s words are perfect? Are there clear passages that teach God has preserved His word only in an essential, partial manner?
Psalms 119:111, 129, 152, 167 speak of the words of God using “testimonies” to represent it. Though they are not about preservation but they are about God’s word. Note how the psalmist responds to it. First, he takes it as a heritage and rejoices in its possession. If God has not preserved the words then this is not possible for us today for it might have been lost at least partially, i.e., maybe 1% of the entire words of God. Second, he was amazed over its wonders so he desired to keep it. Indeed, the absolute preservation of God’s word is wondrously amazing and is historically evident. Third, he understood that God has fully kept it. Finally, he committed to keep it as he loves it. You can not say you love and keep the preserved KJV Bible and yet replace it with other versions. Neither can you claim the same while you teach and speak to sow doubt among the people and to pontificate that there are transmission and translation errors in our King James Bible.
What are the implications of undermining the above text? First, to undermine the exegetical truth of Psalm 12:6-7 by citing a Hebrew grammar rule without consideration of other rules is an attempt to weaken a strong passage that teaches divine promise of absolute preservation. Second, reliance upon the way of new evangelical interpretation of the text rather than the real fundamental interpreters is questionable. Is it not endorsing the correctness of new evangelical thought on bibliology considering their continual reliance upon their high scholarship? Third, if we follow the essential preservation view and reject the absolute preservation view then we indirectly rely upon the Hebrew Bible to comprehend the word of God as the KJV Bible is unclear (as they alleged) due to complexity of grammar rules. Do they suggest that we depend upon the scholars or those who know grammar to understand the word? Can not the ordinary Christian understand the truth that God has promised to preserve all His words by carefully reading these passages in Psalms? What happens now to the promise of Jn. 16:13? Fourth, as David was burdened by the indifference of some godly believers due to their refusal to help the godly who rely upon the words of God, so we too, are striving to put up a defense against this error – that God did not promise absolute preservation. Fifth, the increasing number of fundamental brethren who stand on essential or partial preservation view and its undermining of the absolute preservation view proponents is quite alarming. The error that was once among the new evangelical camp only is now within the fundamental camp. Could this be the devil’s way of destroying fundamentalism from within? I believe so.
History is being fulfilled. The error has already occurred and is being established in a few fundamental USA institutions. Its proponents have been working to raise it high and forewarn their fellows to stay away from defenders of absolute preservation doctrine. Those who defend the King James Bible are regarded as “schismatic”, “isolationist”, “extremist”, “cultist”, and “Ruckmanite”. They are also succeeding in sending their missionaries-teachers and professors into fundamental schools and churches. These are “hitting below the belt” strategy of the contrary position.
Brethren, it has arrived in our beloved country. Within our generation, we might see the great change as this error will be popularized among fundamental brethren here. I have seen it in the lives of a few fundamental brethren and if they gain the applause of some they will influence our fundamental churches. Some colleagues are undergoing re-education in this doctrine. So when they return will they not reinforce their comrades here who are already imparting their new found doctrine–that God preserved only the essentials? Some students and ministers are quite naïve in swallowing the teaching and have started promoting the same with zeal. Local churches and institutions without a sound grasp of the truth of absolute preservation view will entirely capitulate to the error. Some might be divided as the remnant will not tolerate it. There will be great havoc among our churches and institutions. Is there not a cause to stand up and use the preserved words of God as a sword to put a stop against this error? Must we allow this error to be promoted among ourselves in the name of fundamental unity?
We thank the Lord that there is hope. God has a solution to it. God’s word commanded us to separate from such error. Consider 2 Thess. 3:6, 14, 15 and 2 Tim. 3:5, 8-9, 13-14. We may be in the small minority as God’s true people always are in this battle. But we have the perfectly preserved words of God sufficient to base our doctrine in bibliology. We must obey the exhortation of Psalms 119:104, 128. After seeing the truth of divine promise of absolute preservation you can not leave without hating error and separating from its proponents. Cornerstone people, beware of the influence of that error. Do not get discouraged if some would embrace it. Take heart. Rise up and take up the words of God and thrust it into the heart and mind of our people. Sunday school teachers teach this truth to every child, every youth, and singles as well as adults. Meekly teach those who oppose this sound doctrine until they accept it. Love them as the devil has deceived them through their scholarship and desire to depart from the truth. If we do not stand up now then we shall see before our eyes the capitulation of this blessed Cornerstone people into the error of some deceived fundamental brethren. Amen.
Some fundamental ones thought the battle is over that they even became less militant due to battle weariness and desire to become more positive if not unity-conscious leaders. The devil began to sow error, at least in thought, then in preference, and later in doctrine among the fundamental Christians. The commonly held view among new evangelicals, that God preserved His words only to the extent of the essential doctrines of the faith and not the very words, dawned in the fundamental camp. This they explained as there are “scientifically established” copyist errors, and transmission errors. The devil succeeded in sharing this false view into the fundamental camp as some scholars of the latter position began to look into the academic pursuits of the former camp. Then without admission of possible influence they began to consider that indeed the new evangelical camp has some truth in their hands on this issue of preservation.
The result of this adventurous scientific pursuit of some fundamental Christians led to their belief that God did not promise at all the preservation of His word both in every word as well as in its entirety. This fundamental group recognizes preservation only in a partial or essential manner. Other groups believe that God’s preservation promise is only in heaven. Another group denies preservation in totality. My belief as well as that of others who were ahead of us in the appreciation of this truth is that God has promised the preservation of His word both in every word and in its entirety. This is called the verbal plenary preservation of the word of God.
My concern in this article is to show you that God truly promised the preservation of His word. Some fundamental brethren believe in this but only in essential or partial extent. As they establish their doctrine, they reject the usage of the above text (Psalm 12:6-7) as teaching the doctrine of preservation. In fact, they weaken the force of it’s meaning by using at best only one possible interpretation of the text that suits the new evangelical position. These fundamental scholars chose to adapt the new evangelical thought about the text rather than the interpretation of their fellow fundamental brethren which is equally valid in Hebrew grammatical understanding. I sense some serious problem here among these fundamental brethren. Probably, they were mesmerized by their own academic scholarship or that of the new evangelical fame.
Setting aside what the scholars say, though that is what they seem to convey, let us study the above text if indeed God has promised to preserve His word. Only by fully comprehending the truth of the text will we be able to thwart the devil’s way of sowing discord among the brethren through this erroneous view of preservation- that God did not promise absolute preservation. Without using the Hebrew Bible, as many may not have the capacity to use it, our English Authorized version (King James Version) is clear on the promise of preservation.
Psalm 12 is about the contrast between the ungodly and godly men. The words of the ungodly are described in verses 2-4 and compared with the Words of God in verses 6-7. David mourned over the evil words of the ungodly and its effects. But he realized Gods promise in verse 5 to deliver the godly from the ungodly. This realization was based on the view of the quality of God’s word in verses 6-7. And verse 8 is David’s realization of God’s help. So David was certain of God’s help on the basis of God’s promise anchored on God’s words.
David described the ungodly in verses 2-4 as unreliable in their words. They are flatterers, vain speakers, double-tongued, proud, and self-sufficient on their achievement. Do we have such people today among fundamental brethren who count on their scholarship in the pursuit of constructing their preservation doctrine? In such midst, he saw also the failure, indifference, and neutrality of some godly people. Could this be the fundamental brethren who are equally godly as you are yet indifferent to join the battle between absolute preservation and essential (partial) preservation? David was greatly burdened by these two groups that he asked God for deliverance.
However, David was comforted by the divine promise of deliverance. Our fundamental brethren would like to stop here and attempted to wipe under the concept of the truth of divine promise of preservation by the use of a single Hebrew grammar rule. They say that the word “them” in verse 7 can not refer to the “words of the Lord” in verse 6 because of a Hebrew grammar rule. But we reject such explanation as it will nullify the truth of verses 6 and 7. Who will do the keeping of the words? Verse 7 says the “Lord”. Which is the object of the act of preserving? Verse 6 clearly says the “words of the Lord”. This is clear in our English King James Version. Why suggest ambiguity and invoke Hebrew grammar when the very same grammar allows the same difference? Consider reading Psalms 119:111, 129, 152, and 167. These parallel psalms clearly show similar structure with our text Psa. 12:6-7. They also refer to the words of our God. They were written in Hebrew in the same structure. So we must reject the new evangelical and some fundamental brethren’s view that the text does not teach divine promise of preservation. Without resorting to Hebrew grammar, the ordinary fundamental Christians who understand English, with faith on God’s word will see the truth taught in the text. He/she will also see this truth reinforced by the above similar psalms in 119.
As we continue, David anchored this divine promise of deliverance not on his own perception nor observation, but on the very words of God which he wrote in verses 6 and 7. Here he described the words of God as first pure, second as perfectly purified, and third as preserved. The promise of preservation is also not static at the time of writing but the effect of God’s act of preservation continues through generations. This is what we call special providential preservation.
In contrast to the evil and unreliable words of the ungodly in verses 2-4, David saw the words of God as perfectly pure, perfectly purified, and perfectly preserved. The text categorically taught these qualities. Is it wrong or mere theological presumption to assert that God’s words are perfect? Are there clear passages that teach God has preserved His word only in an essential, partial manner?
Psalms 119:111, 129, 152, 167 speak of the words of God using “testimonies” to represent it. Though they are not about preservation but they are about God’s word. Note how the psalmist responds to it. First, he takes it as a heritage and rejoices in its possession. If God has not preserved the words then this is not possible for us today for it might have been lost at least partially, i.e., maybe 1% of the entire words of God. Second, he was amazed over its wonders so he desired to keep it. Indeed, the absolute preservation of God’s word is wondrously amazing and is historically evident. Third, he understood that God has fully kept it. Finally, he committed to keep it as he loves it. You can not say you love and keep the preserved KJV Bible and yet replace it with other versions. Neither can you claim the same while you teach and speak to sow doubt among the people and to pontificate that there are transmission and translation errors in our King James Bible.
What are the implications of undermining the above text? First, to undermine the exegetical truth of Psalm 12:6-7 by citing a Hebrew grammar rule without consideration of other rules is an attempt to weaken a strong passage that teaches divine promise of absolute preservation. Second, reliance upon the way of new evangelical interpretation of the text rather than the real fundamental interpreters is questionable. Is it not endorsing the correctness of new evangelical thought on bibliology considering their continual reliance upon their high scholarship? Third, if we follow the essential preservation view and reject the absolute preservation view then we indirectly rely upon the Hebrew Bible to comprehend the word of God as the KJV Bible is unclear (as they alleged) due to complexity of grammar rules. Do they suggest that we depend upon the scholars or those who know grammar to understand the word? Can not the ordinary Christian understand the truth that God has promised to preserve all His words by carefully reading these passages in Psalms? What happens now to the promise of Jn. 16:13? Fourth, as David was burdened by the indifference of some godly believers due to their refusal to help the godly who rely upon the words of God, so we too, are striving to put up a defense against this error – that God did not promise absolute preservation. Fifth, the increasing number of fundamental brethren who stand on essential or partial preservation view and its undermining of the absolute preservation view proponents is quite alarming. The error that was once among the new evangelical camp only is now within the fundamental camp. Could this be the devil’s way of destroying fundamentalism from within? I believe so.
History is being fulfilled. The error has already occurred and is being established in a few fundamental USA institutions. Its proponents have been working to raise it high and forewarn their fellows to stay away from defenders of absolute preservation doctrine. Those who defend the King James Bible are regarded as “schismatic”, “isolationist”, “extremist”, “cultist”, and “Ruckmanite”. They are also succeeding in sending their missionaries-teachers and professors into fundamental schools and churches. These are “hitting below the belt” strategy of the contrary position.
Brethren, it has arrived in our beloved country. Within our generation, we might see the great change as this error will be popularized among fundamental brethren here. I have seen it in the lives of a few fundamental brethren and if they gain the applause of some they will influence our fundamental churches. Some colleagues are undergoing re-education in this doctrine. So when they return will they not reinforce their comrades here who are already imparting their new found doctrine–that God preserved only the essentials? Some students and ministers are quite naïve in swallowing the teaching and have started promoting the same with zeal. Local churches and institutions without a sound grasp of the truth of absolute preservation view will entirely capitulate to the error. Some might be divided as the remnant will not tolerate it. There will be great havoc among our churches and institutions. Is there not a cause to stand up and use the preserved words of God as a sword to put a stop against this error? Must we allow this error to be promoted among ourselves in the name of fundamental unity?
We thank the Lord that there is hope. God has a solution to it. God’s word commanded us to separate from such error. Consider 2 Thess. 3:6, 14, 15 and 2 Tim. 3:5, 8-9, 13-14. We may be in the small minority as God’s true people always are in this battle. But we have the perfectly preserved words of God sufficient to base our doctrine in bibliology. We must obey the exhortation of Psalms 119:104, 128. After seeing the truth of divine promise of absolute preservation you can not leave without hating error and separating from its proponents. Cornerstone people, beware of the influence of that error. Do not get discouraged if some would embrace it. Take heart. Rise up and take up the words of God and thrust it into the heart and mind of our people. Sunday school teachers teach this truth to every child, every youth, and singles as well as adults. Meekly teach those who oppose this sound doctrine until they accept it. Love them as the devil has deceived them through their scholarship and desire to depart from the truth. If we do not stand up now then we shall see before our eyes the capitulation of this blessed Cornerstone people into the error of some deceived fundamental brethren. Amen.
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