Be Rich Before God

Luke 12:13-21

The Foolish Rich Man

A man suddenly appeared from the crowd and approached Jesus. He wanted Jesus to arbitrate an inheritance dispute between him and his brother. But Jesus refused to intervene in this family dispute. Instead, Jesus warned the man to be on the guard against greed, because one’s life does not consist in an “abundance of possessions” (v.15).

Following that, Jesus told the Parable of the Rich Fool in vv. 16-21:

There was a rich man whose land produced an abundant harvest. The rich man said to himself: “What shall I do? I don’t have enough room to store my crops! I know! I‘ll pull down my barns, and I’ll build bigger ones! Then I’ll be able to store all the corn and all my belongings there. And I shall say to my soul, Soul, you’ve got many good things stored up for many years. Relax! Eat, drink, have a good time!”

But God said to the rich man, “You fool! This very night your soul will be demanded of you! Then who’s going to get all the things you’ve got ready for yourself?”

That is how it is with someone who stores up things for himself and isn’t rich before God.

The ancient agrarian society was characterized by a huge disparity in wealth distribution. The wealthy ruling elites made up a small number, against a large number of peasants who were barely able to make ends meet by working on their tiny plots of land.

The rich maintained their status and multiplied their wealth by demanding the payment of tribute from the poor. As such, when “a rich man” is mentioned in the story, Jesus already creates a plot and character that automatically invites judgment from his listeners.

The rich man of the parable had enjoyed an abundant harvest, and he wanted to tear down these barns and build bigger ones. Perhaps he was thinking about stockpiling, hoping for a good profit should his produce fetch better prices in the future. By then he would be able to “relax, eat, drink and be merry” (v.19).

This parable reveals a very sad side of this rich man. See what feels his mind: “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods” (v.18).

There is no mention of his family or community. He only knew that everything he had was his: my crops, my barns, my grain, and my goods. He only made decisions by himself without considering his friends.

In the Palestinian setting of the first century where the rich man is situated, everybody’s business was really everybody else’s business. Privacy was an alien concept. Jesus’ listeners would have easily envisioned the rich man to be lonely and selfish.

Suddenly, God interrupted. God called this man, “You fool!” (v.20).

“Fool” is a very strong word. It is the same word in Psalm 14:1 “The fool says in this heart, there is no God.” A fool is one that refuses to acknowledge dependence upon God, or the existence of God. He thinks he has become so successful that he no longer needs God.

“Your life being demanded of you,” says God. The word translated ‘demanded’ has the idea of paying back a loan. This rich man had forgotten that his life was not his own, but on loan from God—who could demand return at any time.

This emphasizes the idea that the man was just a steward of his possessions; he is not the real and ultimate owner. He could not live a second longer if it is not ordained by God.

God is the creator, source and foundation of life. Our Lord Jesus has redeemed our life from sin by his precious blood. We must not forget that our life is simply a gift or a loan from God, and not a right for us to live the way we want to.

The Parable ended with these words from God; “And the things you have prepared, whose will they be (v.20)?

The rich fool’s plan for storing up material possessions for his future had been frustrated. He had either not read or simply ignored the words in Ecclesiastes 2:18-19, which says: “I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity.”

Jesus continues, “So it is with those who store up treasures for themselves but are not rich toward God” (v.21).

The rich man of the Parable is in many ways exemplary. He is a person who works, plans, saves and seeks to protect his belongings. He expects to enjoy what he has acquired and to make his future as secure as possible. There is nothing inherently wrong to conduct life in such a manner.

The flaw that beset him, however, was not a life of work and prudence. Instead, it was his life being consumed by his possessions, and the meaning and value of his life depended on them. This is greed. This is idolatry. The man and his possessions were so intimately tied together that they were inseparable.

Notice how much he uses personal references such as ‘I’ and ‘my’. The parable provides an example what one ought not to be like. The person whose identity is tied up with his or her possessions, status and achievements—and who is driven by acquiring more and more of them—can so easily end up unaware of the call of God and the needs of people around him or her.

The alternative is a life that is ‘rich toward God’, meaning that the one who is rich in the eyes of God; one who is devoted to invest the abundance of our possessions for the furtherance of God’s kingdom. This includes building local church ministries; mission works and works of mercy that having eyes open to the needs of others, and be generous in giving towards the needs.

Greed is almost an invisible sin. We are constantly driven to upgrade to a bigger house, a bigger car, the latest smartphone and luxurious travels.  Greed pushes us to build ‘bigger barns. While building the barns we lose our sense of neediness. We lose our need for God, and our care for people who need these things most. And the worst is we are consumed by anxiety and fear………

By telling this parable to the man who came to him, Jesus essentially ignored the man’s right to his share of inheritance and exposes his greed. By not adjudicating for the man, Jesus is not distancing himself from the problem of people. Instead through this parable, Jesus calls both the rich and the poor to reconsider their life and priority. Even the poor will find their security only in God, not in clothing, food or drink (12:27-31).

Jesus warns the peasants not to be like the rich. The rich would find out, sooner or later, how little control they really had over their lives and even on their possessions. He reminded his listeners: Don’t be fooled into thinking they have it all. Don’t be fooled into desiring what they have. Don’t be fooled into aspiring to be like them.

The rich man character was typical in the days of Jesus. His world view, thinking and outlook in life reflected the social system of his days. Jesus intended to provide a typical representation of an oppressive landowner, from the ways he treated the peasants working for him, so that he could continue to amass his wealth and finance his excessive luxury lifestyle. Such people assume exclusive ownership of all that they have. Their lives revolve around themselves so much so that God is even excluded, and the poor ignored and the needy forgotten.

Look further; this rich fool is also typical in our society today. Looking a little bit further and we might even find this man lurking in ourselves. Jesus' message to the listeners in a small Palestinian village is as relevant in our global village today. Our lives and possessions are merely on loan from God. Wealth and possessions can destroy us if we do not curb an insatiable desire for more.

On the contrary, we are to use our lives and possessions for the expansion of God’s Kingdom. One essential way is to pledge our offerings to finance local church’s ministries so that the gospel and different forms of aids could reach out to more people, touching and changing their lives. And ultimately more and more people will turn to Christ and God’s name be glorified.

Jesus is urging us in verses 31-34:

This is what you should search for: God’s kingdom! Then all the rest will be given to you as well. Don’t be afraid, little flock. Your Father is delighted to give you the kingdom. Sell your possessions and give alms. Make yourselves purses that don’t wear out, a treasure in heaven that lasts forever, where the thief doesn’t come near and the moth doesn’t destroy. Yes: where your treasure is, there your heart will be too.”

After listening to the parable, what did the man who came to Jesus for arbitration went on to do? This we do not know. But we know what we will do, for we are responsible for writing the ending for ourselves.

The rich man in the parable has no chance to reverse his fate for his life has ended regretfully. However, as the Word of God spoken to us today, we have the chance to write the ending for ourselves.   

May God have mercy on us; help us to step forward to be rich before Him!

Building Community with Compassion and Humility

 

Luke 14:1-24

The Parable of the Great Feast

One of the motifs in Luke is ‘feasting or banquet’. Jesus is depicted having pleasure in eating with people from all walks of life, especially the poor, the unclean, the sinners, altogether are the marginalized group of the society. Jesus himself came from the vast majority of poor peasant and artisan society.

Luke actually uses feasting as a framework to illustrate the gospel of the kingdom of God. Today’s text is centered on such feasting context.

From v1, v3, we are told that, on one Sabbath, Jesus went to dine at the house of a ruler of the Pharisees. The Pharisees and Scribes were watching Jesus carefully. Judging from the conflicts between them happened in the preceding text (13:31-35), we know that this is a hostile situation with hypocritical hosts, set out to trap Jesus for breaking of the law.

Let’s see what did Jesus do and say:

God’s heart for the needy and the unclean

There in front of Jesus was a man suffering from dropsy (swollen limbs; dropsy is an abnormal accumulation of fluid in bodily tissues and cavities. And it is deemed unclean).

Jesus asked the Pharisees and experts in the law, “is it lawful to heal on the Sabbath or not?” But they remained silent. So, taking hold of the man, he healed him and sent him away.

Then he asked, them, “If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?” and they had nothing to say.

Through this healing act and questioning, Jesus exposed the hypocrisy of the Pharisees and the Scribes who took pride in strict observance of Sabbath and cleanliness law.

So, we see the tension rises between the pride and unbelief of the religious elites and God’s acceptance of the needy and the unclean. Against the backdrop of healing act, Jesus continued teaching people with feasting parable in the feast itself!

God will exalt everyone who humbles himself

Jesus then noticed how the guests picked the places of honor at the table, he told them: "Do not take the place of honor for a person more distinguished than you may have been invited. If so, the host may come and say to you, give this man your seat, then you would be humiliated and have to take the least important place. But you are to take the lowest place, so that the host will come to you and say, friend, move up higher. Then you are honored (vv.7—10).

Jesus’ word alluded to Proverb 25:6—7, “Do not exalt yourself in the king’s presence, and do not claim a place among great men; It is better for him to say to you, “Come up here,” than for him to humiliate you before a noble man.”

Jesus words reflect the wisdom of everyday life but it also points further to the revelation of the kingdom of God that is: “God will humble everyone who exalts himself, and exalt everyone who humbles himself (v.11)."

Jesus said this to criticize the mentality of the Pharisees and Scribes who are proud of high position, who consider own self holy, who are self-righteous and lovers of self-importance, but the fact is they will be judged by God.

Blessed is the one who will eat at the feast in the kingdom of God

V13, Jesus then turned to the host, issued a command: “But when you give a feast, invite the poor, the crippled people, the lame, the blind.”

Jesus said this is to critic prevalent cultural in which the host only invites people of similar or higher status, so as to build a mutual benefit network. On the other hand, the four kinds of people ought to be invited are of the lowest position in the society, being looked down and marginalized; especially the last three are considered sinners who are excluded from salvation.

Inviting these people or accepting them into a person’s own circle, will do no good because they cannot repay anything in kind. Besides, having this kind of people as guests would jeopardy the honor of the host. However, God will reward the host for doing so (v.14), and conversely, the Pharisees who do not accept these people will not be received by God at the resurrection of the righteous.

The above command of Jesus to the host is also applicable to us who are his followers. We are to share our wealth with the poor, taking care of the needy. Not just being the ethical instruction, the inclusion of the marginalized group also demonstrates the heart of the messianic feast in the kingdom of God as the Great Banquet in following text, vv.15—24 reveals.

Jesus through the parables, pointed out that the Pharisees and Scribes who initially were invited to the banquet, due to their pride and self-righteous, they rejected the gospel, thus would not receive the salvation. This scenario was even more apparent in the background 60-70’s AD when the gospel books were written. By then the mainstream Jewish society had utterly rejected the Jesus’ movement.

As for us who accepted Christ as Lord and Savior, are the disciples of Christ, who ought to go out to invite the lowly, the marginalized, the humbled sinners into the feast. These people will be exalted by God, being able to eat in the feast which means receiving the salvation.

The feasting parable reveals to us God is so generous and compassionate. Human society perpetuates structures of injustice and exclusion, but God intervenes on the side of the oppressed and the weak. The disruptive effect of God’s intervention is presented as a reversal of the structures of society: those with power, status, riches and self-righteous are put down and those without them are exalted into his kingdom unconditionally.

This implies that we are saved and exalted solely by the grace of God, not by own merits. So, for this reason, we ought to be humble and love our neighbors, accepting everyone even they are of lower status, people that we don’t like and find discomfort to associate with. In so doing, we are building a unique and new community, the Jesus’community! This community is fed by the grace of God alone.

Hebrew 10:19-25 say, “And so, dear brothers and sisters, we can boldly enter heaven’s Most Holy Place because of the blood of Jesus. Be his death, Jesus opened a new and life-giving way through the curtain into the Most Holy Place. And since we have a great High Priest who rules over God’s house, let us go right in to the presence of God with sincere hearts fully trust him. For our guilty consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with pure water. Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise. Let us think of ways to motivate one another to acts of love and good works. And let not neglect our meeting together, as some people do, but encourage one another, especially now that the day of his return is drawing near.”

Paul in Ephesians 2:13—18 says, “But now you have been united with Christ Jesus. Once you were far away from God, but now you have been brought near to him through the blood of Christ. For Christ himself has brought peace to us. He united Jews and Gentiles into one people when, in his own body on the cross, he broke down the wall of hostility that separated us. He did this by ending the system of law with its commandments and regulations. He made peace between Jews and Gentiles by creating in himself a new people from the two groups. Together as one body, Christ reconciled both groups to God by means of his death on the cross, and our hostility toward each other was put to death. He brought this Good News of peace to you Gentiles who were far away from him, and peace to the Jews who were near. Now all of us can come to the Father through the same Holy Spirit because of what Christ has done for us.”

Conclusion

Now we are in Christ as one new person. We have been reconciled to God and we ought in turn to share peace with everyone through mutual acceptance. Ethnicity and all other differences must not be the barriers anymore to divide us.

Today many of our urbanized churches have grouped ourselves on certain common ground, for example: a unique community, race, spoken language and income bracket. Church going has become a life style of the middle class, so much so when a person from the grass root, not the middle affluent class, walks into the church, we do not know how to have fellowship with him. We feel uncomfortable to have him around so we tend to ignore him. The irony is that Jesus Christ spent most of his time, walking through the vicinity of Galilee Sea, ministering to the grass roots people.

This is the challenge to us, as the redeemed people of God, in living out the gospel of the kingdom of God, which requires the acceptance of people who are of the same circle, and also people who are beyond our own circle to partake in the Lord’s feast together. We need to constantly examine ourselves, are we here building a wall of segregation or constantly gathering as one at the Lord’s Table.

Let us think over this, “What is the identity marker as God’s people?”

Not the profession, education level, income bracket, language spoken, skin color or academic credentials, nor religious taboos. Our identity marker is “people from diverse background, gather together as one people, feasting in the kingdom of God”!

Our identity marker is also “people from diverse background, gather together as one people—the Jesus’community, to motivate one another to acts of love and good works. And let not neglect our meeting together, as some people do, but encourage one another.”

We are all called from diverse background but one thing in common is that, we are here because of the grace of God. No one has anything to boast of and justify oneself. Let us do as Jesus did and commanded, that is, walk into the community around us to share our lives with people, extend our care, concern and acceptance to those whom the Lord also accepts.

Our Lord is indeed full of grace for everyone who humbles himself, who is willing to accept and love his neighbor. He will exalt us and provide for all our needs as we gather as one in his table. By this we can truly declare: “Blessed is the man who will eat at the feast in the kingdom of God” (v15).

Saving All My Love For You

 

Ruth Chapter 3

Ruth and Boaz at the Threshing floor

Beginning from Chapter Three, Naomi moves from being a receiver of calamity to an agent of change and challenge. This was what she recommended to Ruth:

"My daughter, should I not try to find a home for you, where you will be well provided for? Is not Boaz, with whose servant girls you have been, a kinsman of ours? Tonight, he will be winnowing barley on the threshing floor. Wash and perfume yourself, and put on your best clothes. Then go down to the threshing floor, but don’t let him know you are there until he has finished eating and drinking. When he lies down, note the place where he is lying. Then go and uncover his feet and lie down. He will tell you what to do.” (Vv.1-4)

Ruth replied, “All that you say I will do” (v. 5). Ruth thought that this scheme would enable her to secure a long-term survival of Naomi, her mother in-law.

The first meeting between Ruth and Boaz was “by chance”, “public” and “during the day”, in the field. But this time, their meeting was “by choice”, “private”, and “at night”. Yet both scenarios held the same potential for life and death.

Ruth took off her widow's costume and put on perfume and attractive clothes. All this signified the end of mourning for the death of her husband and her availability for marriage. Thus began a new chapter in the life of Ruth and Boaz.

Ruth secretly went down to the threshing floor at night and waited until Boaz fell asleep. The narrator describes the scenario, "When Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain.”

This “happens” to be a secret corner, a bit remote, allowing the two to stay without outside interference.

Ruth carefully uncovered his feet and lay down. Awakened by the chill of night air; Boaz was surprised as he discovered a woman lying at his naked feet. So, he asked, "Who are you?" (v.8)

Ruth replied, “I am your servant, Ruth. Spread your wings over me, since you are a kinsman-redeemer.” (v.9)

Naomi said that Boaz would tell Ruth what to do, but it turned out Ruth was in charge. She told Boaz what to do, “Spread your wings over me, for you are a kinsman-redeemer”.

This is the ancient equivalent to “Will you marry me?”

Ezekiel 16:8 describes how God “married” Israel using the same term, “I spread the corner of my garment (wings) over you and covered your nakedness.”

A kinsman-redeemer is a member of a clan who is supposed to help out any member of that kinship who is in need. Ruth cleverly recycled Boaz’s own words.

In 2:12, Boaz proclaimed a blessing on Ruth, “May the LORD repay you for what you have done, and a full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge!”

Now Ruth has asked Boaz to spread his “wings” over her. Boaz is requested to be the human agent of God’s blessing, which he himself pronounced. A foreign woman has called an Israelite man to responsibility.

What will Boaz’s response be?

"The Lord blesses you, my daughter,” Boaz replied. “This kindness is greater than that which you showed earlier: you have not run after the younger men, whether rich or poor. And now, my daughter, don’t be afraid. I will do for you all you ask. All my fellow townsmen know that you are a woman of noble character.” (Vv.10-11)

Boaz obviously admires Ruth’s moral qualities, describing her choice of him as a “greater kindness”.

The narrator also wants us to see this potential marriage as a perfect match and not to doubt Ruth’s character. That is why Ruth is described as a woman of noble character or “a worthy woman,” and Boaz is a “man of great worth” (2:1).

Ruth is a pro-active, courageous, and virtuous woman. She is a worker of salvation and does well through a risky endeavor. Here we have a story of a risky and delicate scheme on the part of two women and it has resulted in kindness and blessing from a man.

But, much more than that, this is a story of God's redemptive plan unfolding in Bethlehem. It is here that the saving grace of God takes place.

The plots became complicated as Boaz explained, “Although it is true that I am a near kinsman, but there is a kinsman-redeemer nearer than I. Stay here for the night, and in the morning, if he wants to redeem you, well; let him redeem you. But if he is not willing to redeem you, as surely as the LORD lives I will redeem you. Lie here until morning.” (v.12)

Under Israel’s law, the nearest kinsman-redeemer is first in line to marry Ruth. Boaz is willing to abide by the law and thereby risks losing her. This is an act of risky righteousness on Boaz’s part.

Boaz wanted to make sure that no one thought wrongly of them, so he sent Ruth back before sunrise, or “before anyone could be recognized” (v.14). He carefully protected her reputation as well as his own.

He also sent her back with a down payment of grain. Boaz said to her, “Bring the garment you are wearing and hold it out.”

So, she held it and he measured out six measures of barley and put it on her. Then she went into the city (vv.14-15).

Ruth came to her mother-in-law, and Naomi asks, “How did you fare, my daughter (v.16)?”

Then Ruth told Naomi all that the man had done for her and saying: “These six measures of barley he gave to me, for he said to me, you cannot go back empty-handed to see your mother (v.17).”

This echoed Naomi’s words when she just arrived at Bethlehem and complained to the women, saying, “I went out full and the LORD brought me back empty” (1:21).

"Empty-handed" and "empty" is the same word. Naomi’s “empty” is reversed because Ruth did not come back empty-handed.

Naomi advices Ruth, “Wait, my daughter, until you learn how the matter turns out, for the man will not rest but will settle the matter today” (v.18).

Conclusion

The three protagonists, Ruth, Naomi and Boaz, think and act for the benefit of others even though doing so requires risk-taking and self-sacrifice. And what drives them to do so is “kindness” (hesed).

Hesed in the Old Testament carries the connotations of love, generosity, loyalty, and faithfulness. It is often marked by going beyond what is required by duty or obligation. 

This reminds us of the God’s hesed. God gave His own Son while we were His enemies. He sent Jesus to die on a cross so that we might be redeemed. In darkness much deeper than that on the threshing floor, Jesus not just risked his life but gave it up so that we might be released from our destitution of sin and death.

Application

We proclaim the good news of Jesus ‘salvation to the world that sinners can be saved by accepting Jesus as Savior, and the destitute and the oppressed can be set free! The world, in turn, is now challenging us as Ruth challenges Boaz, to walk the talk.

In response to the loving-kindness that God has shown us, we must continue to show loving-kindness in these ways:

Attend to people around us who are struggling, or hurting, or sick, or lonely, even at the risk of the loss of time or other costs;

Share the gospel with non-Christians even at the risk of your reputation being tarnished in their eyes; or suffer financial gain, etc.

Engage in evangelistic effort akin to Ruth’s short-term project of “gleaning”. We also engage in long term survival scheme akin to “marriage”.

For examples: street feeding, the drop-in centre, schools and tuition centers, vocation training centers, rehab centers, nursing home, etc; Attend to a newcomer or the little ones in the church at the cost of feeling uncomfortable or even at the cost of sacrificing “hanging-out” time with friends after this service.

Lastly, we must recognize that behind all human effort there is God’s hidden hand working. In chapter 3, the LORD is mentioned twice:

Boaz blessed Ruth, "May the LORD bless you, my daughter. You have made this last kindness greater than the first in that you have not gone after young men, whether poor or rich.” (v. 10)

When Boaz decided to marry Ruth, he promised,” As the LORD lives, I will redeem you” (v. 13).

The narrator stresses that good things happened to Ruth are actually the work of the LORD. Boaz's oath also showed his determination to fulfill his obligation but at the same time he committed the matter to the Lord. Ruth acted swiftly and it all turned out smoothly because she had many apparent “coincidences” ordered by the Lord.

God’s providence can be in the form of miraculous divine intervention like manna from heaven, departing of Red Sea and turning water into wine. In Ruth, God’s providence is in the form of “God’s hidden hand through many coincidences”. Nevertheless, it is this kind of providence that we today experience most and can identify with.

The grace of God is sufficient to carry us through every season. If we truly trust the Lord, in every circumstance we are to constantly seek God’s will, rely on His grace, abide in Him, and give thanks to Him for everything that happen to us.

Participating in the Genealogy of Jesus Christ

Matthew 1: 1-17

The Genealogy of Jesus Christ

Whenever we tell of the Christmas story, we used to begin with the couple Mary and Joseph. However, the evangelist Matthew insists that the Christmas story has to begin with the genealogy of Jesus Christ (Matthew 1:1-17).

Yet there is no glamour found in this genealogy; on the contrary, it's a deteriorating genealogy. So, there must be something intriguing there, to draw our interest to understand why!

Matthew's genealogy is divided into three phases, each phase containing fourteen generations. 

At the end of first phase, King David is ushered in, "and Jesse the father of David the king ......" (1: 6a), at this point this genealogy reaches its highest point.

In all the names listed in the genealogy, only David has the title of a king and but he also retains a criminal record: "And David was the father of Solomon by the wife of Uriah" (1: 6b)!

After this climax point, King David's dynasty went downhill, and finally at the end of the second phase of the genealogy, the Israelite nation perished: "and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon ......" (1:11a).

The third phase begins immediately, starting with a string of unknown minor characters in the conquerors’ land, they appeared but shortly vanished. From royal family becoming commoners, from glamour reduced to memory. This third group of fourteen generations passes by likes smoke.

That is why I say, this is a declining genealogy!

If this is our own genealogy, we will want to bury it, not letting it be known to people. But again, who can choose their own family line?

We are not born with choices for our nationality, races, gender or upbringing environment. We have to accept them, even with grudges how much one dislike them. Some people may accept and take responsibility whether in honour or in shame, but some people we see, tries hard to escape.

The Holy Son Jesus Christ Embraces a Declining Genealogy

If there should be someone who is able to choose his own family line, that person must be Jesus, given that he is the Son of God, incarnated on earth! But this Son of God, the only person who has a right to choose his own genealogy, he embraces a declining genealogy.

Isn’t it true that the Son of God can do as like those martial arts heroes, suddenly appears into the scene intervening to combat evil, restore justice and then disappear right away?

Why must he give up the identity of an outsider, but counted himself as a member of the disgraced family?

By doing this, he thoroughly embraces the human tragedy, shame, struggle, defeat, to be his painful experience and heritage. For this reason, this declined genealogy will always be known after (till our modern times) as the genealogy of Jesus Christ"(1: 1).

I think that, God through Jesus Christ Incarnate is telling us that as long as it is our human and flesh genealogy, God would heartily embrace it to make it the genealogy of Jesus Christ. As long as it is our story, he would embrace it to make it his story.

God loves us so radically that he accepts us to a degree far more than we could have imagined. For the dark side, defeat and humiliation inside us that we ourselves even choose to ignore, Jesus would bear it without regret. As long as they come from us, they always belong to him as well.

Now the problem is not with God but is with us. Do we really believe that God loves us to that unimaginable degree? Are we still indifferent to God’s love?

As Jesus Embraces Such Genealogy, We Have Hope for a Better Tomorrow

This genealogy is surprisingly neat: three times fourteen generations, no more and no less! It is concluded this way: “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generation.” (1:17)

14 is a multiple of 7 and 7 represents completion. Historically each fourteenth generation completes a phase and marks a beginning of a new phase. The number computation of genealogy tells us two important truths:

First of all, God the Father does not embrace us only from the day when the Son incarnated. God already loves humankind since the ancient years, and throughout the highs or lows in history, his loving-kindness to us never ceases.

Second, God is never out of control, nor is He helpless, even though history pans out how difficult those times might have been, as every fourteenth generations matured, the historical direction shifts according to His will without exception.

Finally, when the time comes to the end of the fourteenth generation of the third phase, this God who is always in control intervenes through the Son into the human genealogy. He revitalizes this declined genealogy by the power of His grace.

In the genealogy, besides King David who has a special title, Jesus also has a special title, three times he is addressed Christ (1: 1, 16, 17); Christ is far more superior than king.

David as king alleviates the genealogy to its peak, but he is also entangled by human weaknesses, culminated with the downfall of the Davidic dynasty. Conversely, Jesus who is Christ, the Messiah, delivers a way out for the predicament of that genealogy. Jesus breathes in life to the dead.

The main issue here again, is not that God is determined to save us through Christ, but rather are we open to God, to believe that He can change us even from the darkest side inside of us?

The Genealogy of Jesus Christ is for Everyone to Participate In

The traditional Jewish genealogy only mentions names of males, but this genealogy of Jesus Christ listed five women's names - Tamar, Rahab, Ruth, Mary (except Beersheba is known as the wife of Uriah, highlighting the sin of David). This point is worth for us to ponder over.

These four women are not qualified (according to Jewish customs) to be included in the genealogy. However, due to their acts of faith, a wonderful shift of the genealogy history is triggered. For this reason, their names are included in the genealogy of Jesus Christ. They are remembered by name each time we read Matthew 1:1-17.

This aspect reveals to us that Jesus Christ’s genealogy is an open genealogy. For anybody who is willing to offer up themselves for the truth, to embrace the Truth—Jesus Christ, he could participate in the genealogy of Jesus Christ!

The genealogy of Jesus Christ is made up by a variety of minor characters like you and I, those who are willing to offer themselves for God to use. And by God’s grace, we can overcome individual weaknesses; taking up our responsibility, an act of which could enable us to have a share in the genealogy of Jesus Christ, and make changes to our lives and the society at large.

Application

Before Jesus was born, God through forty-two generations of people, drew the genealogy of Jesus Christ. But after Jesus' death, resurrection and ascension, who then shall be among the names follow after Jesus' genealogy? Who are those willing to continue advancing Jesus' work?  Is it you and I?

Whenever we share the gospel with non-believers; or when we forgive people who wrong us; or when we give a helping hand to people in Christ’s name; when we open our homes to the sojourners; when we willingly put aside our busyness to give others a listening ear; or when we say " I'm sorry " to people whom we hurt; or when we take courage to be responsible people ......

In the above acts, we are continuing the genealogy of Jesus Christ, by participating in God's will and Jesus' ministry.

Today, are you willing to offer yourself for use by God, to participate in the continuation of Jesus Christ's genealogy? May the Spirit touch our hearts and empower us to act accordingly!

神与我们同在 - 以马内利

马太福音一18-25

耶稣基督的降生

圣诞节是纪念圣子—耶稣基督诞生的日子。耶稣第一次降临世间所蕴含的意义重大深远，值得我们深思。宇宙的创造主与主宰竟然成为人，实实在在地生活在他所创造的人中间，这是多么不可思议的好消息—福音！

然而，在世人欢庆圣诞节期间，世界不同地方却有不少人倍感孤单寂寞，甚至觉得生无可恋而自寻短见。活着，对他们来说只是悲伤与痛苦，毫无意义。他们不知道，也没有经历过“神与人同在”之奥秘与喜乐。我们应当向他们传扬圣诞的信息。

“神与人同在” 或 “神住在人的中间” 是一个重要的神学主题，贯穿《圣经》的旧约和新约。我们就花些时间娓娓道来！

创世记一27说，神就照着自己的形像造人，乃是照着他的形像造男造女。神为何要创造人？

神创造人和宇宙万物的原意是要与人同在，以 “爱” 与人联系，祝福人。神亲临伊甸园与亚当、夏娃散步，团契。神还赐福给人，吩咐他们要生养众多，遍满全地。

神又授权人管理地的活物，海里的鱼，以及空中的飞鸟。神是创造主，因此是宇宙的王或主宰，而人类就是受造世界的摄政王（小王）。人若顺服神，听命于他，活在神的同在里就一定蒙福。

神赐给始祖地上一切的菜蔬和树上的果子做食物，只是他们不可以吃园中的一棵树，那颗分别善恶树的果子，因为吃了的日子就必定死！

然而，园中一条蛇很狡猾，他引诱夏娃背叛神。他说，上帝不允许人吃禁果是因为不要他们吃了之后，就好像上帝那样什么都知道。夏娃听了魔鬼古蛇的话就开始怀疑上帝的好意。她又看见果子悦人眼目，就摘了下来吃，又递给亚当吃了。

亚当和夏娃吃了禁果之后，顿时眼睛明亮。他们知道自己是赤身露体就感到羞耻，躲藏起来。他们并没有什么都知道。他们显然被魔鬼欺骗了。

亚当和夏娃不听从神的话，吃了禁果，错在哪里？

他们错在要自己扮演神，要自我立法，要决定善与恶，好与坏。他们喜欢做王去管理大地，却是不肯顺服在神的王权下。他们抗拒神的掌权，他们自己要做神！这就是罪的基本含义。

从此罪进入了世界。然而，人类靠着自己只能把这世界推进一个毁坏的深渊。无可否认，人类历史至今都看见世界充满杀戮、妒嫉、傲慢、谎言与偏见、仇恨、贪婪、天灾人祸、破坏大自然。圣经说，人心想的，所做的尽是恶念。

接着，创世记三8描述 ：『耶和华神在园中行走。那人和他妻子听见神的声音，就藏在园里的树木中，躲避耶和华神的面。』

人躲藏起来，不敢见神因为他们背叛了神，自觉惭愧，害怕见神的面。神与人的密切关系断裂了！神审判亚当和夏娃的罪，将他们赶出伊甸园。他们没有立刻死，但是属灵意义上，已经死了。

亚当与夏娃离开了伊甸园，活在罪恶蔓延的世界中。接着，他们的儿子该隐因为妒嫉弟弟亚伯的献祭蒙神悦纳，就谋杀了他。神虽然惩罚犯罪的人，但他没有放弃或离开人，即使是杀害弟弟亚伯的该隐，神仍向他显现并与他同在，给他恩典。

亚当和夏娃接着生了塞特，代替死了的亚伯。神从塞特的后裔，保守了一条敬畏神的血脉。他们就是圣经所记载，不少与神同行或同在的人物，例如：以诺与神同行(创5:22,24)；挪亚与神同行(创6:9)；神应许亚伯拉罕并且一直与他同行(参创12章至25章)。

神特别拣选亚伯拉罕，与他立约，应许赐给亚伯拉罕很多后裔，以及得土地建立大国。神还应许要与他们同在，祝福他们，并且万国必因亚伯拉罕和他的后裔得福。

从神学意义上，亚伯拉罕的应许展现了神的救恩计划大蓝图。神要从亚伯拉罕建立一个家族，一个国家，一群圣洁的子民。神要救赎他们重新回到神的同在里蒙福。他们也有义务为这位世界的主宰，圣洁的上帝作见证，好叫世人都认识他。

亚伯拉罕的逐步实现，决定了圣经学叙述的大纲。

亚伯拉罕之后，神应许与以撒同在(创26:3,24)；神与雅各同在(创28:15;参31章)；神与约瑟同在 (参创39章)。 当以色列(雅各)将离世时，神与他同在的经历使他信心满满地向约瑟保证“神必与你们同在”(创48:21)。

雅各又名以色列。雅各生了十二个儿子，日后成为以色列的十二支派。以色列人进过一些转折，流落在埃及。他们在埃及时候，人口增大到几百万。这时候亚伯拉罕终于获得很多有后裔了！

然而，以色列人在埃及为奴四百年，为埃及人做苦工，建造大型的建筑物。他们怎么能够得到应许之地，又成为大国呢？

神就向摩西显现，呼召他带领以色列人出埃及，进入应许之地建立国家，做属神的子民。同样的，神也对摩西说：“我必与你同在。”(出3:12)日后，神也应许摩西的接班人—约书亚，说：“我怎样与摩西同在，也必照样与你同在。”(书1:5)

神引领以色列人出埃及后，停留在西奈山一年。在那个地方，神与以色列人立约，并且颁布律法给以色列人遵守。耶和华神要成为以色列人的神，以色列人必须活出圣民—神的子民的身份。

神吩咐摩西建会幕，把以色列十二个支派的帐棚围着会幕而设，表明神居住在以色列人的中间，与他们同在、同行。神住在子民中间，而子民顺服他的律例典章就必然蒙福，免于天灾人祸或敌人的侵略。

以色列人因为信心软弱得罪神，被神惩罚在旷野漂流了四十年还没有进入应许之地。摩西离世了，约书亚负责带领以色列人进入迦南得土地。以色列民进入了应许之地，又过了四百年的士师掌权的混乱日子，才终于正式立国，扫罗是第一任王。

然而，扫罗不顺服神被神遗弃了。大卫王接任。他与神同行，成为合乎神心意的王。大卫王敬畏神，又为建立神的殿大发热心。大卫的儿子所罗门接任后，才根据会幕的基本结构，为神造了美奂美仑的圣殿。至此，神给亚伯拉罕的应许已经很大程度应验了！

然而，神与人同在的意愿却不是人的意愿。以色列总的来说老是悖逆神！耶和华神多方与子民同在，以及对他们的慈爱与容忍，然而以色列人却一而再，再而三地背叛了与神所立的约。他们选择离弃神去跪拜偶像和财富。他们偏行己路。问题的症结是在于—他们无法解决罪的捆绑！

即便如此，神也没有遗弃人，祂不断地差派先知呼唤他们回转，但他们无动于衷，导致以色列人最终被亚述和巴比伦侵略而亡国，被掳离开祖国成为俘虏，落入悲惨的境地。

事情至此来到一个逆转，我们被迫要问，神应许给亚伯拉罕的后裔怎么来到一个反高潮？

神确实是一位信实的神，他与亚伯拉罕有约，应许赐给他的后裔土地和祝福他们。神也应许大卫的后裔永远坐在王位上。神不遗弃他的子民，也不放弃他们！

以色列人在波斯打败巴比伦之后，神就感动波斯王，使他批准被掳的犹大人从巴比伦归回耶路撒冷重建城墙和圣殿。纵然回归之后，他们只是臣服于波斯帝国的一个省。耶路撒冷和圣殿也不复之前的宏大美观。当时的先知还是痛斥子民的信仰生活败坏，不顺服神的律法。

讲到底，子民还是软弱，陷入罪中，无法认真顺服神，遵守神的律法。旧约先知们发预言说，神将会差派一为救赎主—弥赛亚君王来复兴以色列。他是大卫的后裔做在王位上。他也是神子的身份，拥有荣耀和尊贵的身份。他更是一位受伤的仆人，代替子民接受罪的刑罚而被压伤。到时，圣灵要来充满神的子民，叫他们从内心顺服神。

旧约结束了，又四百年过后，时候终于到了，新约福音书作者宣告弥赛亚基督降临了！他是耶稣—亚伯拉罕的后裔、犹大以及大卫的子孙。

新约中引用旧约预言最多的就是以赛亚书了。关于救主的降生，救主的受难以及救主的复活，无不在以赛亚书中清楚呈现。而这位救主是谁？以赛亚先知直接指向名为“以马内利”的那一位。

我们把以赛亚书与马太福音的两段经文并列来看一下：

『因此，主自己要给你们一个兆头，必有童女怀孕生子，给他起名叫以马内利〔就是神与我们同在的意思〕。』（以赛亚书7:14）

『有主的使者向他梦中显现，说：“大卫的子孙约瑟，不要怕，只管娶过你的妻子马利亚来。因她所怀的孕是从圣灵来的。她将要生一个儿子，你要给他起名叫耶稣，因他要将自己的百姓从罪恶里救出来。这一切的事成就是要应验主借先知所说的话，说：必有童女怀孕生子；人要称他的名为以马内利。”』（以马内利翻出来就是“神与我们同在”）（马太福音1:20-23）

神充满万有，无处不在，无所不能，要与人同在，让人能亲眼看见、亲手摸到、亲自感知神的存在，最直接的方式就是神成为人的样式，住在人类当中，与人类生活在一起。

约翰福音一开卷就以气势磅礡宣告耶稣基督是永恒的圣子。他成了肉身住在人中间。『太初有道，道与神同在，道就是神。这道太初与神同在。』（约翰福音1:1-2）

道成了肉身住在我们中间，充充满满的有恩典有真理。我们也见过他的荣光，正是父独生子的荣光。（约翰福音1:14）

使徒约翰以见证人的身分表示，他见过耶稣基督，见过耶稣基督的荣光，聆听过耶稣基督的教训，跟随过耶稣基督的脚踪。约翰非常明白，耶稣基督是上帝的独生子。

神的儿子经由圣灵在童贞女马利亚身上感孕，成为肉身，取了与人类相同的形象，出现在人类历史的某个时空。神子耶稣为要成就一个伟大的救赎，就是要将人类从罪恶中拯救出来。人类陷入罪中，无法自救。耶稣基督降生来拯救他们。

福音书记载，耶稣基督降生了，耶稣基督传道了，耶稣基督受死了，更重要的是，耶稣基督复活了！

圣诞节纪念耶稣的诞生再次提醒我们——神的意愿是要与他所创造的人同在！神的意愿没有改变，他乐意与敬畏祂的人同在，从创世至今仍然不变！

在耶稣基督的时代，人们亲自历经了祂的真实与同在，亲自享受祂的恩典与真理。不仅如此，神与人同在的事实，今天仍然发生着，每一个基督徒都能体会到。耶稣基督复活升天之后，继续透过圣灵的能力，以不可见但可感知的方式与信徒们同在。

有如马利亚受孕是从圣灵来的，我们接受耶稣的救恩，成为基督的门徒也必须从圣灵获得重生(参约3 章)。耶稣差圣灵内住在我们里面(约14:16-17) 。新约多处记载圣灵在使徒与门徒的生命里见证了神与他们的同在。

保罗在书信中教导：“如果神的灵住在你们心里，你们就不属肉体，乃属圣灵了。人若没有基督的灵，就不是属基督的。”(罗8:9)

所以，属基督的门徒必然有神的灵，即圣灵住在心里。透过圣灵的内住，耶稣就与我们同在，直到世界的末了。

耶稣临升天之前，对在场的门徒说：『所以，你们要去，使万民作我的门徒，奉父子圣灵的名，给他们施洗。凡我所吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。』（马太福音28:19-20）

既然如此，我们要敏锐内住在我们里面的圣灵，因“圣灵将神的爱浇灌在我们心里。”(罗5:5)所以，属基督肢体的我们要“竭力保守圣灵所赐合而为一的心”(弗4:3)，“不要消灭圣灵的感动” (帖前5:19)，也“不要叫神的圣灵担忧”(弗 4:30)，凡事都要“靠圣灵行事”(加5:25)。

结语

愿我们的意愿如同神的意愿，今天都能成为耶稣基督的门徒，获得圣灵住在我们里面。通过内住在我们里面的圣灵，我们与神同在、同行！

在圣诞与新年佳节期间，愿我们“靠着圣灵，随时多方祷告祈求……，为众圣徒祈求……，使我们得着口才，能以放胆开口讲明福音的奥秘”(弗6:18-19)，向世人见证神的真实与属性，邀请他们来一同经历“神与我们同在”的喜乐和蒙福！