Durham University announces a search for Lecturer in New Testament for its Theology and Religious Studies Department.
According to the announcement, the "current post arises from the retirement of Dr William Telford, Senior Lecturer in New Testament, and applications are welcome from those with research expertise in any area of New Testament studies."
"Those who currently teach in the area include Professor John Barclay, Professor Francis Watson, and Dr Lutz Doering, while many other staff in the Department have cross-disciplinary research interests that relate to the New Testament. There is a weekly research seminar in New Testament, at which papers are presented by leading scholars from the UK and abroad as well as by members of staff and research postgraduates."
"The successful applicant will be expected to teach modules in New Testament at undergraduate and taught postgraduate levels, to supervise postgraduate research, to undertake outstanding research leading to publications of international significance, and to play a full part in the life of the department."
Closing date for the application: 12 November 2010.
Wednesday, 20 October 2010
Wednesday, 13 October 2010
Tuesday, 12 October 2010
The Death of Margaret Thrall
Another sad news. Many of the giants of biblical studies in the UK has passed on in the past few years. Today, I received news from the BNTS list that the Revd. Dr. Margaret E. Thrall has passed away at a home for the elderly on the island of Anglesey in North Wales.
"Dr. Margaret Thrall was the first doctoral student of Professor C.F.D. Moule at Cambridge University, and, between 1962 and 1996, she had a distinguished career in the School of Theology and Religious Studies at the University of Wales, Bangor. She was associate editor of New Testament Studies, and Editor of the SNTS monograph series (1991-6). She published numerous books and articles during her career, including Greek Particles in the New Testament: Linguistic and Exegetical Studies (1962) and her magisterial two-volume commentary on 2 Corinthians in the International Critical Commentary series (1994, 2000). In recognition of Dr. Thrall’s significant contribution to Pauline scholarship, she was awarded the Burkitt Medal for Biblical Studies by the British Academy in 1997 and a Festschrift to mark her seventy-fifth birthday was published in 2003.
Dr. Thrall’s first monograph was The Ordination of Women to the Priesthood (1958), and in 1997 she was among the first women to be ordained to the priesthood in the Church in Wales. She was a member of the Church in Wales Doctrine Commission (1983-92) and served as Canon Theologian at Bangor Cathedral (1994-7).
Margaret Thrall’s funeral was held on Monday, 11 October in Bangor Cathedral."
Dr Thrall's commentary on 2 Corinthians in the ICC series was very instrumental in my doctoral research. May her soul rest in peace.
"Dr. Margaret Thrall was the first doctoral student of Professor C.F.D. Moule at Cambridge University, and, between 1962 and 1996, she had a distinguished career in the School of Theology and Religious Studies at the University of Wales, Bangor. She was associate editor of New Testament Studies, and Editor of the SNTS monograph series (1991-6). She published numerous books and articles during her career, including Greek Particles in the New Testament: Linguistic and Exegetical Studies (1962) and her magisterial two-volume commentary on 2 Corinthians in the International Critical Commentary series (1994, 2000). In recognition of Dr. Thrall’s significant contribution to Pauline scholarship, she was awarded the Burkitt Medal for Biblical Studies by the British Academy in 1997 and a Festschrift to mark her seventy-fifth birthday was published in 2003.
Dr. Thrall’s first monograph was The Ordination of Women to the Priesthood (1958), and in 1997 she was among the first women to be ordained to the priesthood in the Church in Wales. She was a member of the Church in Wales Doctrine Commission (1983-92) and served as Canon Theologian at Bangor Cathedral (1994-7).
Margaret Thrall’s funeral was held on Monday, 11 October in Bangor Cathedral."
Dr Thrall's commentary on 2 Corinthians in the ICC series was very instrumental in my doctoral research. May her soul rest in peace.
Tuesday, 5 October 2010
Spiritual Formation Seminar by Dr Alex Tang
Petaling Jaya Evangelical Free Church is pleased to announce a Spiritual Formation Seminar to be conducted by Dr Alex Tang.
Date: October 9, 2010
Time: 9.30am-4.30pm
Registration Fees: RM20 (incl notes, lunch and tea breaks)
Please call the church to register before Oct 7: +60 (3) 7957 4341
For a map to the venue, please click here.
Date: October 9, 2010
Time: 9.30am-4.30pm
Registration Fees: RM20 (incl notes, lunch and tea breaks)
Please call the church to register before Oct 7: +60 (3) 7957 4341
For a map to the venue, please click here.
Thursday, 23 September 2010
Some reflections....
Sometimes we think that people left a particular church and move on to another because they have issues with themselves. But we forget that they left precisely because of us who are pastors or leaders. Sometimes people left not because of the things we do. They left because of the things we fail to do.
Tuesday, 14 September 2010
5 Annoying Questions My Fellow Malaysians Ask
There are many things I like being a Malaysian. But there are many things I particularly dislike about Malaysians, especially in the way questions are being thrown at me.
Let me just highlight 5 questions that are most frequently asked that I find rather annoying and tasteless, to say the least.
1) What is your salary like?
2) Why are you still single? Do you want me to recommend someone for you?
3) How much is your house worth now? Wah...that means you are very rich!
4) How much did you pay for this or that?
5) How much royalty did you receive for your book? Since your book is so expensive, you must be very rich, right or not?
What are some of the questions you have been asked frequently by your fellow Malaysians that you think would make it to the Most Annoying Questions My Fellow Malaysians Ask?
Let me just highlight 5 questions that are most frequently asked that I find rather annoying and tasteless, to say the least.
1) What is your salary like?
2) Why are you still single? Do you want me to recommend someone for you?
3) How much is your house worth now? Wah...that means you are very rich!
4) How much did you pay for this or that?
5) How much royalty did you receive for your book? Since your book is so expensive, you must be very rich, right or not?
What are some of the questions you have been asked frequently by your fellow Malaysians that you think would make it to the Most Annoying Questions My Fellow Malaysians Ask?
Friday, 3 September 2010
Review of my Book in JSNT 32/5 (2010)
Below is a very generous review of my book, as published in the Journal for the Study of the New Testament 32/5 (August 2010): 97.
‘The Sufferings of Christ are Abundant in us’: A Narrative Dynamics Investigation of Paul’s Sufferings in 2 Corinthians
Kar Yong Lim
LNTS 399; London: T&T Clark, 2009, 978-0-567-10728-2, £65.00, xvi + 240 hb
Reviewed by Grant Macaskill
Kar Yong Lim seeks to bring recent scholarship on Pauline narrative dynamics, generally focused on Romans and Galatians, to bear on 2 Corinthians, and specifically on the theme of suffering that runs through the letter. After surveying the history of research on the theme, the author notes that such research has often focused on individual sections of the text in isolation from the wider letter and has, rather surprisingly, neglected both the scriptural background to these texts and the narrative of the cross in relation to them. His own study, therefore, seeks to address this by examining all of the major passages on suffering in 2 Corinthians, and the mainstream historical research on these, in conversation with studies of narrative dynamics elsewhere in the Pauline corpus.
The result is a rewarding study of 2 Corinthians. Often, the author offers insights that are only subtly different from those offered by other scholars, but the integration of these into the wider context (and, indeed, into the broad sweep of Pauline theology) makes for a satisfying study. Significantly, the adoption of a narrative dynamics approach does not displace meticulous attention to traditional historical spadework, resulting in a well-rounded study that ought to feature prominently in future discussion of the passages in question.
Friday, 20 August 2010
Reading the Grand Narrative of Salvation: A Narrative of Fulfilment in Luke-Acts
This is an article that I wrote recently for a local magazine.
“… an account of the things that have been fulfilled among us…” (Luke 1:1)
The Gospel of Luke begins with an impressive statement anchoring the author’s work within the literary tradition of the Greco-Roman world (Luke 1:1-4). In this prologue, Luke makes a bold claim that the “orderly account” (Luke 1:3) he is narrating is not simply a collection of random historical events, but selective events demonstrating that the life and ministry of Jesus Christ is the fulfillment of the grand narrative of the salvation of God that is rooted in the story of Israel. In his sequel, the Acts of the Apostles, Luke’s narrative of the expansion of the early church and the mission to the Gentiles further displays the fulfillment of God’s redemptive plan for the nations. As such, the fulfillment terminology in Luke-Acts focuses on how the divine plan of salvation is being accomplished through the fulfillment of Old Testament, climaxed in the person and ministry of Jesus the Messiah and, realized in the preaching of the gospel to the nations.
The Story of Salvation as Fulfillment in Luke
Apart from the prologue where the motif of fulfillment signals Luke’s intention of his narrative, this terminology is extensively used in the infancy narratives of Jesus (see Luke 1:20, 45, 46-55; 2:6, 21, 22, 39, 43). By weaving the language of fulfilment into these accounts, Luke draws attention to the story that the salvation plan of God does not begins with the coming of Jesus. The story of the gospel is a continuation of the story of Israel, with godly characters proclaiming the realisation of the hope of Israel as witnessed in the birth of John the Baptist (Luke 1:19-20) and Jesus the Messiah (Luke 1:31-33; 45-55; 2:1-7).
The beginning of Jesus’ public ministry is introduced with the reading of Isaiah 61:1-2 in the synagogue of Nazareth (Luke 4:18-19). This is followed by the Jesus’ bold declaration that “Today this scripture is fulfilled in your hearing” (Luke 4:21). This pronouncement points to Jesus as the eschatological prophet, fulfilling what the Old Testament discloses about God’s redemptive plan. This direct quotation of Isaiah 61:1-2 subsequently becomes the paradigm of the ministry of Jesus – preaching the good news, proclaiming freedom to the prisoners, recovery of sight to the blind, releasing the oppressed. In the person and ministry of Jesus, the year of the Lord’s favour spoken of in Isaiah is now inaugurated. Further allusion to Isaiah 61:1-2 is seen in the response of Jesus to the disciples of John the Baptist who asked him whether he was indeed the Messiah (Luke 7:18-23). The reply of Jesus not only echoes this Isaianic passage but also anchors his ministry as the anticipated eschatological prophet fulfilling God’s divine plan.
The climax of the ministry of Jesus the Messiah is in the revelation that he “must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:21. See also 9:31; 18:31-32; 22:15-22, 37). Closely related to Jesus’ Passion prediction is the Transfiguration of Jesus where Moses and Elijah appeared in glory and spoke about Jesus’ “departure”, which he was about to accomplish at Jerusalem (Luke 9:31). The subsequent voice from heaven not only confirms the identity of Jesus as the Son of God but also expresses the need of the disciples to listen to Jesus unfolding his passion and death (Luke 9:35). The events that followed the Transfiguration that led to the betrayal, sufferings, death and resurrection of Jesus are foreordained in God’s drama of salvation, only to be fulfilled as Scripture directs and as Jesus himself outlines (see Luke 18:31, 22:22, 37; 24:25-27, 44-46). Jesus himself declares that “everything that is written by the prophets about of the Son of Man will be fulfilled” (Luke 18:31).
The post-resurrection appearance of Jesus to the two disciples on the Emmaus Road is also narrated in the language of fulfilment. By “beginning with Moses and all the Prophets, (Jesus) explained to them what was said in all the Scriptures concerning himself” (Luke 24:27) by revealing himself as the suffering Messiah (Luke 24:26). Subsequently, Jesus also told the eleven disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). Jesus’ conversation with these disciples reveals a grand narrative of God’s plan that is rooted in the Old Testament and how an understanding of the Old Testament and its promises is a necessary prelude for grasping the redemptive and eschatological plan and purpose of God (see Luke 24:25-27, 44-49). The ministry, death and resurrection of Jesus is once again interpreted in the light of Scripture, as clearly declared by the Messiah himself towards the closing of Luke’s Gospel, “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:46-47).
The Story of Salvation as Fulfillment in Acts
The opening statement of Acts recalls the emphasis of Luke 24 of the plan of God in blessing the nations/Gentiles through the witness of the apostles. This divine plan of salvation will be fulfilled through the preaching of the apostles in Jerusalem (Acts 2-7), Judea and Samaria (Acts 8-11) and to the ends of the earth (Acts 13-28) as outlined in Acts 1:8.
The language of fulfilment in Acts is chiefly found in the numerous speeches recorded. Peter is the first to use this motif in his speech, declaring that the Scripture had to be fulfilled in Judas’ punishment for the betrayal of Jesus and the appointment of Matthias in replacing Judas by quoting Psalms 69:25 and 109:8 respectively (Acts 1:20). Peter’s subsequent speech on Pentecost is couched in the language of fulfilment, announcing God’s great plan of salvation (Acts 2:14-39). The coming of the Holy Spirit at Pentecost is declared as the fulfilment of Joel 2:28-32 while the resurrection and ascension of Christ are proclaimed as the fulfilment of Psalms 16:8-11 and 110:1 respectively. Peter’s subsequent address in the temple precinct makes another significant claim about the fulfilment of Scriptures where Christ’s rejection and sufferings are referenced to Deuteronomy 18:15-19 and Genesis 22:18; 26:4. In addition, this sermon of Peter also introduces a theological overview of God’s narrative of redemption as rooted in the story of Israel, beginning from the story of Abraham, Isaac, and Jacob to the story of Moses, and finally, the story of Israel.
Paul’s first recorded Sabbath speech in the synagogue of Pisidian Antioch focuses on God’s promises in bringing a Saviour in the line of King David (Acts 13:16-41). In his speech, the language of fulfilment appears three times. First, in condemning Jesus to death, “the people of Jerusalem and their rulers…fulfilled the words of the prophets” (Acts 13:27). Secondly, whey they had fulfilled all that was written about Jesus, they took him down from the tree, and laid him in a tomb (Acts 13:29). Thirdly, the resurrection of Jesus is now proclaimed as what “God promised our fathers, he has fulfilled for us, their children” (Acts 13:32). And this resurrection of Jesus is now the good news Paul proclaimed. However, in the following Sabbath, some Jews obstructed Paul and he turned his attention to the Gentiles by evoking Isaiah 49:6 as justification for this move. As such in Acts 13, two major fulfilments of God’s divine salvation plan are unfolded: God’s intention in the death and resurrection of the Messiah and the divine plan in bringing the salvation to the Gentiles.
Paul’s trail speeches in Acts 23:6; 24:10-21 and 26:2-23 further underscores the language of fulfilment. Israel’s hope is fulfilled in the resurrection of the Messiah. Paul’s defence of his apostolic calling to be an apostle to the Gentiles is flashed out in this declaration: ‘I am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles” (Acts 26:22-23). For Paul, everything occurred in accordance with God’s divine plan of salvation.
The ending of Acts again showcases the declaration of the fulfilment of the Scripture in the recording of the events (Acts 28:23-28). This final scene shows Paul trying to persuade people about Jesus both from the Law of Moses and from the Prophets and in which Isaiah 6:9-10 is quoted as reason for taking the gospel to the Gentiles. With this, Luke second volume ends where he begins, with a declaration of the fulfilment of God’s progressive self-revelation initially through the work of the Prophets and finally revealed in his Son. This redemptive story is now being proclaimed by the apostles to both the Jews and the Gentiles. The worldwide expansion of the Gentile mission as disclosed in the Old Testament is now finally being fulfilled.
Concluding Remarks
From the two-volume work of Luke, past history is not simply a recollection of a series of events but a clear expression of the purpose of God. Divine control of history as unfolded in the story of Israel finds its climatic fulfilment in the story of Jesus Christ in Luke’s writings. Together with references to the plan of God (Luke 7:30; Acts 2:23; 4:28; 5:38-39; 13:36; 20:27), the will of God (Luke 11:2; 22:42; Acts 21:14; 22:14) and to the sovereignty of God (Luke 22:22; Acts 1:7; 10:42; 17:31; 22:14; 26:16), all these point to the story that Luke sees the gospel of Christ not as detached, but as the climax and fulfilment of the redemptive plans of God rooted in the story of Israel. The necessity of Jesus’ rejection and suffering was not an accident in history but part of God’s drama of redemption as revealed in the scripture and promises of God in the Old Testament.
“… an account of the things that have been fulfilled among us…” (Luke 1:1)
The Gospel of Luke begins with an impressive statement anchoring the author’s work within the literary tradition of the Greco-Roman world (Luke 1:1-4). In this prologue, Luke makes a bold claim that the “orderly account” (Luke 1:3) he is narrating is not simply a collection of random historical events, but selective events demonstrating that the life and ministry of Jesus Christ is the fulfillment of the grand narrative of the salvation of God that is rooted in the story of Israel. In his sequel, the Acts of the Apostles, Luke’s narrative of the expansion of the early church and the mission to the Gentiles further displays the fulfillment of God’s redemptive plan for the nations. As such, the fulfillment terminology in Luke-Acts focuses on how the divine plan of salvation is being accomplished through the fulfillment of Old Testament, climaxed in the person and ministry of Jesus the Messiah and, realized in the preaching of the gospel to the nations.
The Story of Salvation as Fulfillment in Luke
Apart from the prologue where the motif of fulfillment signals Luke’s intention of his narrative, this terminology is extensively used in the infancy narratives of Jesus (see Luke 1:20, 45, 46-55; 2:6, 21, 22, 39, 43). By weaving the language of fulfilment into these accounts, Luke draws attention to the story that the salvation plan of God does not begins with the coming of Jesus. The story of the gospel is a continuation of the story of Israel, with godly characters proclaiming the realisation of the hope of Israel as witnessed in the birth of John the Baptist (Luke 1:19-20) and Jesus the Messiah (Luke 1:31-33; 45-55; 2:1-7).
The beginning of Jesus’ public ministry is introduced with the reading of Isaiah 61:1-2 in the synagogue of Nazareth (Luke 4:18-19). This is followed by the Jesus’ bold declaration that “Today this scripture is fulfilled in your hearing” (Luke 4:21). This pronouncement points to Jesus as the eschatological prophet, fulfilling what the Old Testament discloses about God’s redemptive plan. This direct quotation of Isaiah 61:1-2 subsequently becomes the paradigm of the ministry of Jesus – preaching the good news, proclaiming freedom to the prisoners, recovery of sight to the blind, releasing the oppressed. In the person and ministry of Jesus, the year of the Lord’s favour spoken of in Isaiah is now inaugurated. Further allusion to Isaiah 61:1-2 is seen in the response of Jesus to the disciples of John the Baptist who asked him whether he was indeed the Messiah (Luke 7:18-23). The reply of Jesus not only echoes this Isaianic passage but also anchors his ministry as the anticipated eschatological prophet fulfilling God’s divine plan.
The climax of the ministry of Jesus the Messiah is in the revelation that he “must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life” (Luke 9:21. See also 9:31; 18:31-32; 22:15-22, 37). Closely related to Jesus’ Passion prediction is the Transfiguration of Jesus where Moses and Elijah appeared in glory and spoke about Jesus’ “departure”, which he was about to accomplish at Jerusalem (Luke 9:31). The subsequent voice from heaven not only confirms the identity of Jesus as the Son of God but also expresses the need of the disciples to listen to Jesus unfolding his passion and death (Luke 9:35). The events that followed the Transfiguration that led to the betrayal, sufferings, death and resurrection of Jesus are foreordained in God’s drama of salvation, only to be fulfilled as Scripture directs and as Jesus himself outlines (see Luke 18:31, 22:22, 37; 24:25-27, 44-46). Jesus himself declares that “everything that is written by the prophets about of the Son of Man will be fulfilled” (Luke 18:31).
The post-resurrection appearance of Jesus to the two disciples on the Emmaus Road is also narrated in the language of fulfilment. By “beginning with Moses and all the Prophets, (Jesus) explained to them what was said in all the Scriptures concerning himself” (Luke 24:27) by revealing himself as the suffering Messiah (Luke 24:26). Subsequently, Jesus also told the eleven disciples, “Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms” (Luke 24:44). Jesus’ conversation with these disciples reveals a grand narrative of God’s plan that is rooted in the Old Testament and how an understanding of the Old Testament and its promises is a necessary prelude for grasping the redemptive and eschatological plan and purpose of God (see Luke 24:25-27, 44-49). The ministry, death and resurrection of Jesus is once again interpreted in the light of Scripture, as clearly declared by the Messiah himself towards the closing of Luke’s Gospel, “This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem” (Luke 24:46-47).
The Story of Salvation as Fulfillment in Acts
The opening statement of Acts recalls the emphasis of Luke 24 of the plan of God in blessing the nations/Gentiles through the witness of the apostles. This divine plan of salvation will be fulfilled through the preaching of the apostles in Jerusalem (Acts 2-7), Judea and Samaria (Acts 8-11) and to the ends of the earth (Acts 13-28) as outlined in Acts 1:8.
The language of fulfilment in Acts is chiefly found in the numerous speeches recorded. Peter is the first to use this motif in his speech, declaring that the Scripture had to be fulfilled in Judas’ punishment for the betrayal of Jesus and the appointment of Matthias in replacing Judas by quoting Psalms 69:25 and 109:8 respectively (Acts 1:20). Peter’s subsequent speech on Pentecost is couched in the language of fulfilment, announcing God’s great plan of salvation (Acts 2:14-39). The coming of the Holy Spirit at Pentecost is declared as the fulfilment of Joel 2:28-32 while the resurrection and ascension of Christ are proclaimed as the fulfilment of Psalms 16:8-11 and 110:1 respectively. Peter’s subsequent address in the temple precinct makes another significant claim about the fulfilment of Scriptures where Christ’s rejection and sufferings are referenced to Deuteronomy 18:15-19 and Genesis 22:18; 26:4. In addition, this sermon of Peter also introduces a theological overview of God’s narrative of redemption as rooted in the story of Israel, beginning from the story of Abraham, Isaac, and Jacob to the story of Moses, and finally, the story of Israel.
Paul’s first recorded Sabbath speech in the synagogue of Pisidian Antioch focuses on God’s promises in bringing a Saviour in the line of King David (Acts 13:16-41). In his speech, the language of fulfilment appears three times. First, in condemning Jesus to death, “the people of Jerusalem and their rulers…fulfilled the words of the prophets” (Acts 13:27). Secondly, whey they had fulfilled all that was written about Jesus, they took him down from the tree, and laid him in a tomb (Acts 13:29). Thirdly, the resurrection of Jesus is now proclaimed as what “God promised our fathers, he has fulfilled for us, their children” (Acts 13:32). And this resurrection of Jesus is now the good news Paul proclaimed. However, in the following Sabbath, some Jews obstructed Paul and he turned his attention to the Gentiles by evoking Isaiah 49:6 as justification for this move. As such in Acts 13, two major fulfilments of God’s divine salvation plan are unfolded: God’s intention in the death and resurrection of the Messiah and the divine plan in bringing the salvation to the Gentiles.
Paul’s trail speeches in Acts 23:6; 24:10-21 and 26:2-23 further underscores the language of fulfilment. Israel’s hope is fulfilled in the resurrection of the Messiah. Paul’s defence of his apostolic calling to be an apostle to the Gentiles is flashed out in this declaration: ‘I am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles” (Acts 26:22-23). For Paul, everything occurred in accordance with God’s divine plan of salvation.
The ending of Acts again showcases the declaration of the fulfilment of the Scripture in the recording of the events (Acts 28:23-28). This final scene shows Paul trying to persuade people about Jesus both from the Law of Moses and from the Prophets and in which Isaiah 6:9-10 is quoted as reason for taking the gospel to the Gentiles. With this, Luke second volume ends where he begins, with a declaration of the fulfilment of God’s progressive self-revelation initially through the work of the Prophets and finally revealed in his Son. This redemptive story is now being proclaimed by the apostles to both the Jews and the Gentiles. The worldwide expansion of the Gentile mission as disclosed in the Old Testament is now finally being fulfilled.
Concluding Remarks
From the two-volume work of Luke, past history is not simply a recollection of a series of events but a clear expression of the purpose of God. Divine control of history as unfolded in the story of Israel finds its climatic fulfilment in the story of Jesus Christ in Luke’s writings. Together with references to the plan of God (Luke 7:30; Acts 2:23; 4:28; 5:38-39; 13:36; 20:27), the will of God (Luke 11:2; 22:42; Acts 21:14; 22:14) and to the sovereignty of God (Luke 22:22; Acts 1:7; 10:42; 17:31; 22:14; 26:16), all these point to the story that Luke sees the gospel of Christ not as detached, but as the climax and fulfilment of the redemptive plans of God rooted in the story of Israel. The necessity of Jesus’ rejection and suffering was not an accident in history but part of God’s drama of redemption as revealed in the scripture and promises of God in the Old Testament.
Monday, 9 August 2010
God Remembers: Chapel Message
The following is the transcript of my short devotional message shared in STM's Chapel last tuesday.
STM Chapel
Tuesday, August 3, 2010
Text: Isaiah 49:13-16
God Remembers
The past few months have been a very interesting journey for me. It is interesting because it has been a journey of discovery. It has been a journey that comes with a mixed bag. It has been a journey that is mixed with joy and pain, laughter and tears, and delight and frustration. It has been a journey where I am confronted with difficult theological questions. Some of the difficult questions that have been on my mind are: What happens when a person could, at times, no longer remembers God? How does this affect the person’s identity in Christ?
These questions arise because we have been caring for my father who is now advancing in his Alzheimer’s disease for the past couple of years. Caring for a patient such as this not only requires much patience and love, it also demands out constant attention and care. Some days, Dad would be able to recognise the family. In times like this, he would still be able to joke with us, tell us stories, and sings along with us. At some other days, he would not be able to recognise us. He would not be able to recognise my mother and my sister. Some days, he would look at me, and he would think I am someone else, and called me by some other name. At times, he would say to me, “Who are you?” About two weeks ago, I walked out of my bedroom and I greeted Dad. And Dad said, “Who are you? I know my son lives in that bedroom, and who are you coming out of my son’s bedroom?” Some days, he is a father I know. But on some days, he becomes a father that I never know.
Dad finds it hard to read the bible. Words do not seem to make much sense to him now. He finds it difficult to make sense of a sentence. He really struggles to read the bible. Some days, Dad finds it even hard to pray. One time, he looked at us and asked, “What is prayer? I don’t know how to pray.” At times, Dad surprises us about his faith. One day, Dad suddenly asked the family to prepare food on the table because he needed to pray to his ancestors. We assured him, and told him, “Dad, we are believers. We worship God. We don’t worship our ancestors.” Dad had, for a moment, forgotten that he is now a believer in Jesus.
That leads me to this question: When a person could no longer remember how to pray; could no longer read the Bible; could suddenly forget that he is a believer in Christ, and could sometimes forget God, how would you minister to a person like this? What would be this person’s identity in Christ?
As I was reflecting on this, my mind was brought to the passage we read earlier – Isaiah 49:13-16. I am comforted that despise Israel’s unfaithfulness, God remains faithful. Even in times when Israel laments that God has forsaken them, God reassures that he will not forget. He still remembers them even in their exile, and God promises that there would be restoration for Israel. Even if a mother may forget the baby at her breast, God will not. That is enough for me. God still remembers. Even though Dad’s in his condition may forget God, God will never forget my father. God has engraved my father in the palms of his hands. Dad forgets, but God remembers. I pray that this will be an encouragement to you. Despite what we have gone through, even when we forget God, God remembers. That is enough. And may we remember God while we are able to. This is the very reason we come to our Lord’s Table that has been prepared for us to that whenever we eat the bread and drink the cup, we do it in remembrance of our Lord Jesus. Let us come to the Lord’s Table, the table he prepared for us so that we could remember him
STM Chapel
Tuesday, August 3, 2010
Text: Isaiah 49:13-16
God Remembers
The past few months have been a very interesting journey for me. It is interesting because it has been a journey of discovery. It has been a journey that comes with a mixed bag. It has been a journey that is mixed with joy and pain, laughter and tears, and delight and frustration. It has been a journey where I am confronted with difficult theological questions. Some of the difficult questions that have been on my mind are: What happens when a person could, at times, no longer remembers God? How does this affect the person’s identity in Christ?
These questions arise because we have been caring for my father who is now advancing in his Alzheimer’s disease for the past couple of years. Caring for a patient such as this not only requires much patience and love, it also demands out constant attention and care. Some days, Dad would be able to recognise the family. In times like this, he would still be able to joke with us, tell us stories, and sings along with us. At some other days, he would not be able to recognise us. He would not be able to recognise my mother and my sister. Some days, he would look at me, and he would think I am someone else, and called me by some other name. At times, he would say to me, “Who are you?” About two weeks ago, I walked out of my bedroom and I greeted Dad. And Dad said, “Who are you? I know my son lives in that bedroom, and who are you coming out of my son’s bedroom?” Some days, he is a father I know. But on some days, he becomes a father that I never know.
Dad finds it hard to read the bible. Words do not seem to make much sense to him now. He finds it difficult to make sense of a sentence. He really struggles to read the bible. Some days, Dad finds it even hard to pray. One time, he looked at us and asked, “What is prayer? I don’t know how to pray.” At times, Dad surprises us about his faith. One day, Dad suddenly asked the family to prepare food on the table because he needed to pray to his ancestors. We assured him, and told him, “Dad, we are believers. We worship God. We don’t worship our ancestors.” Dad had, for a moment, forgotten that he is now a believer in Jesus.
That leads me to this question: When a person could no longer remember how to pray; could no longer read the Bible; could suddenly forget that he is a believer in Christ, and could sometimes forget God, how would you minister to a person like this? What would be this person’s identity in Christ?
As I was reflecting on this, my mind was brought to the passage we read earlier – Isaiah 49:13-16. I am comforted that despise Israel’s unfaithfulness, God remains faithful. Even in times when Israel laments that God has forsaken them, God reassures that he will not forget. He still remembers them even in their exile, and God promises that there would be restoration for Israel. Even if a mother may forget the baby at her breast, God will not. That is enough for me. God still remembers. Even though Dad’s in his condition may forget God, God will never forget my father. God has engraved my father in the palms of his hands. Dad forgets, but God remembers. I pray that this will be an encouragement to you. Despite what we have gone through, even when we forget God, God remembers. That is enough. And may we remember God while we are able to. This is the very reason we come to our Lord’s Table that has been prepared for us to that whenever we eat the bread and drink the cup, we do it in remembrance of our Lord Jesus. Let us come to the Lord’s Table, the table he prepared for us so that we could remember him
Sunday, 8 August 2010
No Time To Blog?
I have not been blogging for a while - it's not that I have nothing to blog, but time just does not permit me to do so. Increasing administrative workload has taken much time away from research, writing, and critical reflection.
I hope to find some time in the coming weeks to resume my blogging activities.
I hope to find some time in the coming weeks to resume my blogging activities.
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