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dalyunministry · 4 years ago

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Pastor. Johnraj Lamech

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Greetings in the matchless Name of our Lord Jesus Christ.

Topic: The Other Side of Obeying God!

Rhema Word: Ephesians 5:21 (NIV) “Submit to one another out of reverence for Christ.”

Let’s pray. Our Gracious Loving Father, thank you for giving us an opportunity to meditate your Word today. Thank you, Holy Spirit, for helping us to understand your Words which are living and active. Please help us to live a life as per your Word Lord. Father, we give all the Glory and Honour to you. We pray in the mighty Name of your beloved Son Jesus Christ. Amen.

He is too heavenly minded to be of any earthly use! This is the remark made often about a person who appears very religious and super spiritual but it is a failure when it comes to relating himself to people and the systems of the world. One reason for this state of affairs is that he does not realise that his relationship with men is as important as his relationship with God. More specifically, he has failed to learn the other side of obeying God.

Whenever we speak or sing of obedience in Christian circles, we at once think of obeying God only. Though this is our primary responsibility we must not forget that obedience has two sides – obeying God and obeying man. As the following study makes it profoundly clear, obeying man is actually the other side of obeying God except when the former contradicts the latter.

Let us try to understand five aspects of the “other side of obeying God” today with the help of our Holy Spirit:

1] Obeying Parents:

2] Obeying Husbands:

3] Obeying Spiritual Leaders:

4] Obeying Authorities:

5] Obeying One Another:

1] Obeying Parents:

Obeying our parents is obeying God. Whenever Apostle Paul addresses children to obey their parents, he makes a reference to the Lord: ”Children, obey your parents IN THE LORD, for this is right” (Ephesians 6:1). He again said in Colossians 3:20 ”Children, obey your parents in all things, for this is well pleasing TO THE LORD.”

If the Ten Commandments can be divided into two sections, one relating to our responsibility to God and the other to man, the commandments regarding obedience to parents serves as a link between the first section and the second (Exodus 20:1-17). Obedience to parents tops the list of the six commandments which pertain to our relationship with men. Unless we learn obedience to parents, we will be a menace to the society. Not only that, the first tangible authority a child comes across is that of his parents. They introduce the authority of God to him. The most important step in any learning process or venture is the first step. God considers obedience to parents so vital that He attaches a promise only to this commandment among the ten (Exodus 20:12; Ephesians 6:2-3). Who would not love a life that’s “long” and “prosperous?”.

Please note, as much as God commands blessings on children who obey their parents, He pronounces curses on the disobedient as well. The Old Testament’s judgement on a disobedient son was that “all the men of his city shall stone him to death.” He was called an “evil person to be put away!” (Deuteronomy 21:18-21). The New Testament does not view this sin any less serious. Apostle Paul says in Romans 1:30,32) ”They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents… Although they know God’s righteous decree that those who do such things deserve death.”

Disobedience to parents is one of the signs of the “perilous times” of the last days as Paul says in 2 Timothy 3:1,2 ”But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy..” Parents as well as teachers everywhere complain that youth don’t obey them these days. Obviously the spirit of disobedience, the spirit of this age, is at work. But they need to realize that obedience does not come naturally.

Please note that if it is a natural instinct for children to obey their parents there needs to be no commandment pertaining to it. When children grow disobedient, parents owe a moral responsibility. A father with disobedient children is not qualified for any leadership responsibility in the church (1 Timothy 3:4,5; Titus 1:6). The rod of correction is the Biblical prescription to remove foolishness that is bound up in the heart of a child (Proverbs 22:15). This is never outdated.

Whenever the subject of children is dealt with in the Bible, we notice that it addresses primarily the “fathers” (Ephesians 6:4; Colossians 3:21; 1 Timothy 4-5). Their responsibility is more than that of the mothers. But in most homes, the fathers are strangers to the affairs of the children. The entire responsibility is dumped on the mothers. How do we expect positive results when the Biblical roles are reversed? God rewarded Abraham for his commitment to teach his children but reproved Eli for his carelessness towards them (Genesis 18:16; 1 Samuel 3:12-13).

Obedience of children is actually a response to the postures of the parents. They should not provoke or discourage the children but train and admonish them (Colossians 3:21; Ephesians 6:4). Parents must give quality time to children if they should command respect and obedience from them. Only when the hearts of the fathers are turned to the children, the hearts of the children will be turned to the fathers. This is established by the last verse of the Old Testament – Malachi 4:6 ”He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction.”

2] Obeying Husbands:

Obeying husbands is obeying God. Apostle Paul records in Ephesians 5:22-24 ”Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the Saviour. Now as the church submits to Christ, so also wives should submit to their husbands in everything.” Paul again says in Colossians 3:18 ”Wives, submit yourselves to your husbands, as is fitting IN THE LORD.”

Many brides these days remove the words “submission” and “obedience” from the marriage vow and reword it to suit their taste. These may be church marriages but they are definitely not Christian marriages. God’s order in marriage is irreversible. He compares the headship of the husband over the wife to His own lordship over the Church. The Biblical submission expected from the wife is more than respect; it is reverence. It is more than compliance; it is obedience.

The true spirituality of a wife is measured by her attitude of submission manifested in her acts of obedience to the husband. Apostle Peter talks about this hidden person of the heart in 1 Peter 3:3-4 ”Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewellery or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” “For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands“(v 5). When you call on the “Lord”, you become Abraham’s son (Romans 4:16). When you call your husband “lord”, you are Sarah’s daughter (1 Peter 3:6).

If the wife becomes the first believer in the family, her responsibility concerning the salvation of her family is doubled. The quickest excuse a man can find for his failure is his wife. This trait men have inherited from Adam who threw the blame for his disobedience straightaway on Eve. The behaviour and conduct of the wife become a mental block for the husband when he considers the claims of the gospel. He is bored by his wife’s “preaching” of religion and he becomes critical towards her. That is why Apostle Peter stresses the “practice” of religion before unconverted husbands. Chastity alone will not suffice. It must be “accompanied by fear” which means reverence and obedience (1 Peter 3:1,2). An obedient wife makes the Word of God work effectively in her husband and other members of the family (Titus 2:5b).

The Bible gives the wife no room for selective obedience. She is called to be subject to her husband in “everything” (Ephesians 5:24). Except when she is asked to do or be a part of what is outrightly unlawful and unscriptural, she has no excuse. That is why the Bible emphasizes the inner attitude. Disobedience to her husband cost Queen Vashti her crown (Esther 1:10-22). When a wife truly loves her husband, obedience becomes easy (John 14:15; 1 John 5:3). In the words of the great Bible commentator Matthew Henry (1662-1714), “Love is the root and obedience is the fruit!”

When God’s Word speaks to wives, it simultaneously points out the responsibility of husbands also. The wife is admonished to obey always; but the husband is not allowed to command anytime! Rather, husbands are commanded to “love” their wives! (Ephesians 5:25; Colossians 3:18). As is explained in these portions of the Scripture, this love is a selfless and self-giving love. This love is to “nourish” and “cherish” the wife. AS THE LORD does the Church. This love means that the husband even leaves his own parents and gets intimately attached to his wife. He refuses to turn bitter towards her for whatever reason. He does not treat his wife as a cook or a sweeper or a washer woman but honours her a coheir with him for the joys and blessings of life. He understands her as a weaker vessel and handles her like a flower. He commits himself to help his wife function to her full potential (Ephesians 5:25-33; Colossians 3:1,8; 1 Peter 3:7). Such a love will undoubtedly command obedience rather than demand it.

3] Obeying Spiritual Leaders:

Obeying our spiritual leaders is obeying God. Any act against the leaders is sin against God. When Mariam and Aaron spoke against Moses, it was “THE LORD” who heard it and punished them severely (Numbers 12:1-2). When Ananias and Sapphira lied to Apostle Peter concerning the price of the land, the latter said, “You have not lied to man but TO GOD” (Acts 5:4). Submission to elders means the humbling of ourselves “under the mighty hand of GOD” (1 Peter 5:5,6).

Nothing can be set right in the church until God’s order of leadership is restored in it (Titus 1:5). Leaders are not democratically elected but they are divinely appointed. The relationship between pastors and people must be that of a master and a disciple. In this discipling ministry to which the leaders are commissioned, obedience on the part of the disciples is indispensable. Once Jesus challenged His disciples, “Why do you call Me ‘Lord, Lord,’ and do not do the things which I say?” (Luke 6:46).

Pastors and leaders should not be thought of as paid professionals to pray for us, to preach to us, and to perform for us the ceremonies of baptism, betrothal and burial! Their mission is much higher and deeper. Listen to the author of Epistle to the Hebrews in Hebrews 13:17 ”Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.”

It is easy to obey a leader who is efficient and charismatic. This is a secular trend. But in spiritual leadership, it is not the efficiency of the person as much as his sufficiency that is of God; and it is not charisma but character (2 Corinthians 3:5,6). We obey leaders primarily because they are anointed and appointed by God. We enable them to function effectively when we remember them lovingly, follow them sincerely, obey them willingly, pray for them fervently and encourage them verbally and practically (Hebrews 13:7,17,18,24). Those who rule well, “especially those who labour in the Word and doctrine,” should be counted worthy of “double honour” (1 Timothy 5:17).

Blessed are the leaders who have followers concerning whom they can testify as Paul wrote about Philemon, ”Having confidence in your obedience, I write to you, knowing that you will do even more than I say” (Philemon 21). At the same time, there is a potential danger for leaders who have implicitly obedient followers. They must not take advantage of them and become dictators.

Paul and Peter, who were leaders and shepherds themselves, have laid down timeless principles for leaders to follow in their ministries. Let us list some of them here:

a] Correct the erring in a spirit of gentleness (Galatians 6:1)

b] Give respect to age (1 Timothy 5:1)

c] Maintain purity with the opposite sex (1 Timothy 5:2)

d] Discipline people without prejudice or partiality (1 Timothy 5:21)

e] Don’t quarrel with the opposers but correct them with humility and patience (2 Timothy 2:24-26)

f] Be a pattern in word and deed (Titus 2:7,8; 1 Timothy 4:12)

g] Labour willingly and not by compulsion

h] Serve eagerly and not with moneymindedness.

i] Lead by example and not as lords (1 Peter 5:1-4)

After exhorting the shepherds, Peter goes on to say, ”LIKEWISE you younger people, submit yourselves to your elders” (1 Peter 5:5). This means that wholehearted obedience in most instances is a natural response to wholesome leadership.

Caution: At this juncture I would like believers to beware of heavy shepherding movements. Be careful about leaders who abuse their authority. Paul cautions in 2 Corinthians 10:8 ”Even if I boast somewhat freely about the authority the Lord gave us for building you up rather than tearing you down, I will not be ashamed of it.” Further he says in 2 Corinthians 13:10 ”This is why I write these things when I am absent, that when I come I may not have to be harsh in my use of authority—the authority the Lord gave me for building you up, not for tearing you down.”

Yes, each shepherd must copy the servant-leadership style of the Christ Shepherd as specified in John 13:13-17 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.” That is why Apostle Paul says in 1 Corinthians 9:19 ”Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible.”

4] Obeying Authorities:

Obeying civil authorities is obeying God. Hear Paul writing to the believers in Rome the political capital of the then world in Romans 13:1-5 “Let everyone be subject to the governing authorities, for there is no authority EXCEPT THAT WHICH GOD HAS ESTABLISHED. The authorities that exist have been established BY GOD. Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.”

Peter was not as learned as Paul. He belonged to the illiterate section of the society. His profession also was not aristocratic. Yet he clearly understood how God was behind the civil authorities. He writes in his first Epistle 1 Peter 2:13-14 ”Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right.” He beautifully brings out how our obedience to civil authorities is the other side of our obedience to God in Verse 17b ”Fear God, honour the emperor.”

What a different world this would be if only all the believers would pledge not to evade tax payment, not to cheat customs officials, not to bribe anyone, not to break traffic rules, not to disregard town planning regulations, and so on and so forth! (Romans 13:6,7,8). Why can’t we look at Government’s officers as “God’s servants”? Remember, we are called to unquestioningly commit to these ordinances for the sake of our “conscience” (Romans 13:5; 1 Peter 2:19). We are the salt of the world. If we lose our saltiness, the earth will decay to be thrown away as useless. We are the light of the world. If we lose our brightness, the world will descend into eternal darkness (Matthew 5:13-14).

Also, please note that if a law prohibits evangelism, or forces another religion on us we are not obliged to obey it (Daniel 3:16; 6:7-10; Acts 4:19; 5:29). We are also exempted from laws which are against our moral conscience (Exodus 1:15-17).

When we talk about obedience to civil authorities we also must include our bosses and superiors in the work-spots. Apostle Paul records this in Ephesians 6:5-8 ”Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, AS TO CHRIST; not with eyeservice, as men-pleasers, but as bondservants OF CHRIST, doing the will OF GOD from the heart, with goodwill doing service, AS TO THE LORD, and not to men, knowing that whatever good anyone does, he will receive the same FROM THE LORD, whether he is a slave or free.” He further says in Colossians 3:22-24 ”Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. And whatever you do, do it heartily, as to the Lord and not to men, knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ.”

Obedience to superiors means that we try to satisfy them, we do not answer back. Paul while writing to Titus records in Titus 2:9-10 ”Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things.” He also says in Titus 3:1,2 ”Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, to speak evil of no one, to be peaceable, gentle, showing all humility to all men.”

Apostle Peter also records while talking about “Submission to Masters” in 1 Peter 2:18-21 ”Servants, be submissive to your masters with all fear, not only to the good and gentle, but also to the harsh. For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps.” Also, Paul while writing to Timothy records if the boss is a believer in 1 Timothy 6:2 ”And those who have believing masters, let them not despise them because they are brethren, but rather serve them because those who are benefited are believers and beloved.”

Apostle Paul also advises the superiors in Ephesians 6:9 ”And you, masters, do the same things to them, giving up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.” He further says in Colossians 4:1 ”Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.”

5] Obeying One Another:

Apostle Peter advises in 1 Peter 3:8-9 ”Finally, all of you be of one mind, having compassion for one another; love as brothers, be tender-hearted, be courteous; not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.” Paul talks about “Walk in wisdom” in Ephesians 5:19-21 ”Speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Jesus Christ, submitting to one another in the FEAR OF GOD.”

Though these passages refer primarily to our life in Christian fellowships, they can also be extended to our relationships in factories, fields, functions and wherever we come into contact with our fellowmen. The “spirit of disobedience” at work in those who know not God manifests itself through anger, wrath, malice, blasphemy, filthy language and lying (Colossians 3:6-9). But as God’s obedient children we are to be characterised by ”tender mercies, kindness, humbleness of mind, meekness, longsuffering, bearing with one another and forgiving one another” (Colossians 3:12-13)

Obedience need not always be one-way traffic, as juniors obeying the seniors. After admonishing the “younger people” to submit themselves to their elders, Apostle Peter continues, ”Yes, all of you be submissive to one another, and be clothed with humility” (1 Peter 5:5). It takes more maturity to obey an younger person than an elder. More often than we realize, youngsters and juniors are capable of judging and deciding on things more objectively than their seniors. They have the flexibility, creativity and openness of youthfulness to their advantage as against the rigidity and conservatism of the old age.

On God’s holy mountain, a “little child” can be the leader (Isaiah 11:6). David testified that he had more understanding than the ancients and all his teachers (Psalm 119:99,100). In the end time outpouring the Holy Spirit gives “dreams” to old men but “visions” to young men (Act 2:17).

Parents need not feel inferior to accept a course of action suggested by the children in a given situation. Husbands do not lose their headship if they listen to their wives. God’s guidance may come through anyone of the spouses. Did not God once tell Abraham to listen to Sarah? (Genesis 21:12).

Pastors need not feel threatened to appreciate a counsel offered by an ordinary member of their congregation, younger or older to them. Moses the spiritual leader was helped by a simple counsel given by his shepherd father-in-law. Naaman a military commander was healed by a humble suggestion given by a servant girl. “God resists the proud, but gives grace to the humble” that is, to those who are submissive to one another (1 Peter 5:5).

A submissive and obedient attitude may be looked upon by the world as weakness. But Jesus said, “Blessed are the meek, for they shall inherit the earth” (Matthew 5:5). We are taught by His example to esteem others better than ourselves. It was Christ’s humble obedience at every step which pleased His Father to exalt Him to the Highest. Let us have the same mind of Christ (Philippians 2:3-11). The apostle in the same strain urges us to walk in consistent obedience “in the midst of a crooked and perverse generation” (vv 12-15). As forerunners of the Second Coming of Christ, our ministry is to “turn the hearts of the disobedient to the wisdom of the just, to make ready a people prepared for the Lord!” (Luke 1:17).

THEREFORE:

He who says that he obeys God but does not obey his parents is a rebel; tenderness is not in him.

She who says that she obeys God but does not obey her husband is a fraud; faithfulness is not in her.

He who says that he obeys God but does not obey authorities is a criminal; civility is not in him.

He who says that he obeys God but does not obey his fellowmen is a crook; sincerity is not in him.

If anyone does not obey men whom he has seen, how can he obey God whom he has not seen?

Let us introspect ourselves..

Shall we obey our parents which is good in the eyes of our Lord?

Shall we obey and love our spouses which shows our faithfulness to each other?

Shall we obey our bosses or supervisors appointed by our Lord?

Shall we obey our civil authorities wherever we are placed by our Lord?

Shall we have compassion and submitting to one another in the fear of God?

Let us Pray: Our Heavenly Gracious Father, we thank you for helping us to understand about “The Other side of Obeying God” by submitting ourselves with one another and be clothed with humility Father. Please help us to obey our parents as this is right in Your sight, help us to obey our spouses and love each other wholeheartedly, help us to obey our spiritual leaders unconditionally, help us to obey civil authorities besides submitting to one another in the fear of God. Please help us to have the same mind of Your beloved Son Jesus Christ and walk-in consistent obedience Father. As forerunners of the Second Coming of Your Son Christ, please help us to turn the hearts of the disobedient and prepare them for the Lord. We give all praise, glory and honour to Your Holy Name. In Jesus name we pray. Amen.

God bless you all..

0 notes

pamphletstoinspire · 7 years ago

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THE FIRST EPISTLE OF ST. PETER, THE APOSTLE - From The Latin Vulgate Bibl

Chapter 2

PREFACE.

This first Epistle of St. Peter, though brief, contains much doctrine concerning faith, hope, and charity, with divers instructions to all persons of every state and condition. The apostle commands submission to rulers and superiors, and exhorts all to the practice of a virtuous life, in imitation of Christ. This epistle was written with such apostolical dignity, as to manifest the supreme authority with which its writer, the prince of the apostles, had been invested by his Lord and Master, Jesus Christ. He wrote it at Rome, which figuratively he calls Babylon, about fifteen years after our Lord's ascension. (Challoner)

Chapter 2

We are to lay aside all guile, and go to Christ, the living stone: and as being now his people, walk worthy of him, with submission to superiors, and patience under sufferings.

1 Wherefore laying away all malice, and all guile, and dissimulations, and envies, and all detractions,

Notes & Commentary:

Ver. 1. Wherefore laying aside all malice. St. Peter having put them in mind of the great benefit of Christ's coming to redeem us from sin, exhorts them to avoid sin, to lead a life worthy of their vocation, to follow Christ's doctrine, and imitate his example. (Witham)

2 As new-born infants, desire the rational milk without guile: that thereby you may grow unto salvation:

Ver. 2. Desire the rational[1] milk without guile, or deceit. Without guile, in construction, does not agree with new-born children, but with milk, as appears by the text. The sense is, follow the pure doctrine of the gospel, without mixture of errors. (Witham)

Note 1:

Ver. 2. Rationabile sine dolo lac: to logikon adolon gala: both the adjectives agree with milk.

3 If yet you have tasted that the Lord is sweet.

Ver. 3. Whoever has a relish for Jesus Christ, has also for his word; and such as have a relish for neither, are truly deplorable. Let us pray then that God would feed us with his word, and with the holy Eucharist, that contains his body and blood, his soul and his divinity, that we may thereby grow up to salvation.

4 To whom approaching the living stone, rejected indeed by men, but chosen and honoured of God:

Ver. 4. The living stone, rejected, &c. Christ is the chief foundation of his Church, the corner-stone of the building, whom the Jews, and other obstinate unbelievers, reject to their own condemnation and destruction. See Isaias xxviii. 16.; Matthew xxi. 42.; Acts iv. 11.; Romans ix. 32. (Witham)

5 Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

Ver. 5. You also....a holy[2] priesthood; and, as he saith again, (ver. 9.) a royal priesthood. 1. Because they had ministers of God, who were truly and properly priests, of whom Christ is the chief. 2. Every good Christian in a less proper sense may be called a priest, inasmuch as he offers to God what in a less proper and metaphorical sense may be called sacrifices and oblations; that is, the sacrifice of an humble and contrite heart, (Psalm l.) the sacrifice of self-denials and mortifications, of prayer, almsdeeds, &c. And it is called a royal priesthood, as Christians may be called metaphorically kings, by governing their passions, or because they are invited to reign with Christ in his kingdom, to sit on his throne, &c. See Apocalypse iii. 21. &c. (Witham)

Note 2:

Ver. 5. Ierateuma agion basileion. See St. Ambrose, in Psalm cxviii.; St. Augustine, lib. x. de lib. chap. 6. &c.

6 Wherefore it is contained in the Scripture: Behold I lay in Sion a chief corner-stone, elect, precious: And he that shall believe in him, shall not be confounded.

Ver. 6. No explanation given.

7 To you, therefore, that believe honour: but to them that believe not, the stone which the builders rejected, the same is made the head of the corner:

Ver. 7. No explanation given.

8 And a stone of stumbling, and a rock of scandal to them, who stumble at the word, neither do believe whereunto also they are set.

Ver. 8. Whereunto also they are[3] set, or placed, i.e. by God's permission; not that God is the cause of their sins or damnation, (whose will is that every one be saved) but his justice has appointed and decreed punishments against those who, by their own wilful malice, refuse to believe and to follow his doctrine: their stumbling against this stone is wilful and obstinate. (Witham)

Note 3:

Ver. 8. In quo et positi sunt: eis o, in quod, etethesan, which cannot agree with logos, or githos, but seems to agree with the whole sentence, which is to be understood of God's permission and punishment for their obstinacy.

9 But you are a chosen generation, a royal priesthood, a holy nation, a purchased people, that you may declare his virtues, who hath called you out of darkness into his admirable light.

Ver. 9. You are....a purchased people, whom Christ purchased, bought and redeemed with the price of his precious blood. --- That you may declare his[4] virtues; i.e. the excellencies and perfections of God, who hath called you, and now made you his people, which you were not, at least in this matter before, neither you that were Jews, nor especially you that were Gentiles. (Witham)

Note 4:

Ver. 9. Virtutes ejus, tas aretas, not dunameis, and so should not be translated powers, as by Mr. N.

10 Who in time past were not a people: but are now the people of God: who had not obtained mercy, but now have obtained mercy.

Ver. 10. No explanation given.

11 Dearly beloved, I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires, which war against the soul,

Ver. 11. I beseech you....to refrain, &c. from all unlawful and disorderly passions, that the Gentiles not yet converted may have nothing to blame in your lives and conversation, but may be edified and induced to praise God. (Witham)

12 Having your conversation good among the Gentiles: that whereas they speak against you as evil doers, considering you by your good works, they may glorify God in the day of visitation.

Ver. 12. In the day of visitation. God is said to visit his people, sometimes by afflictions and punishments, and sometimes by graces and favours. Some think St. Peter here, by the day of visitation, means the approaching destruction of Jerusalem by the Romans, and that the sense is, that the heathen Romans seeing your peaceable dispositions and pious conversations, may have a favourable opinion of the Christian religion, and be converted. Others, that you and they to whom the gospel is preached, may glorify God when he visits them with graces and favours, whether exterior or interior. (Witham) --- Be careful not to give occasion to scandal. Detraction is the life of the world, and piety is most exposed to its shafts, because it most condemns the maxims of its followers.

13 Be ye subject, therefore, to every human creature for God's sake: whether it be to the king as excelling:

Ver. 13. To every human creature,[5] to every one whom the order of Providence has placed over you, whether it be to emperors or kings, who have the supreme power in kingdoms, or to governors of provinces; obey your temporal princes, though heathens and idolaters, (as the Roman emperors were at that time enemies to the Christian religion) in all that is not sinful and against the law of God: for this is the will of God, and all power is from God. See Romans xiii. In like manner (ver. 18.) servants must be subject and obey their masters, though they be infidels. See 1 Corinthians vii. By this you will silence the ignorance and calumnies of foolish men, who pretended that the Christian religion taught them to be disobedient to princes, and to be subjects of Christ only, their supreme spiritual king. (Witham)

Note 5:

Ver. 13. Omni humanæ creaturæ, ktisei, which the Protestants here translate, to every ordinance; but they translated, creature, Mark xvi. 15.; Colossians i. 15.

14 Or to governors, as sent by him for the punishment of evil doers, and for the praise of the good:

Ver. 14. No explanation given.

15 For so is the will of God, that by doing well you may silence the ignorance of foolish men:

Ver. 15. No explanation given.

16 As free, and not as making liberty a cloak for malice, but as the servants of God.

Ver. 16. As free; to wit, from the slavery of sin, but take care not to make this Christian freedom and liberty a cloak for malice, as they do, who pretend that this makes subjects free from their obedience to temporal princes and magistrates; or servants free from the obedience due to their masters, even when they are froward,[6] ill-humoured, or cross to them. (Witham) --- There were some heretics in the days of St. Peter, as there are at present, who under pretext of evangelical liberty seek to be free from all even lawful subjection, and thus set themselves above the ordinances of both civil and ecclesiastical power.

Note 6:

Ver. 16. Dyscolis, skoliois, pravis, curvis, &c.

17 Honour all men: love the brotherhood: fear God: honour the king:

Ver. 17. No explanation given.

18 Servants, be subject to your masters with all fear, not only to the good, and gentle, but also to the froward.

Ver. 18. No explanation given.

19 For this is praiseworthy, if for conscience towards God, a man endure sorrows, suffering wrongfully.

Ver. 19. Take notice that this is praiseworthy, an effect of God's grace, a thing acceptable to God, when you suffer injuries patiently; whereas it is no glory, nothing that deserves commendation or reward, either before God or man, to suffer for doing ill, as a malefactor, who deserves punishments. But it is glorious and meritorious for you to suffer as Christians, and for the Christian faith: be not then ashamed to suffer in this manner. These sufferings are marks of God's favour towards you, and you have the example of Christ, which you must imitate. (Witham)

20 For what glory is it, if sinning and being buffeted you suffer it: But if doing well you suffer patiently; this is praiseworthy before God.

Ver. 20. No explanation given.

21 For to this you have been called: because Christ also suffered for us, leaving you an example that you should follow his steps.

Ver. 21. No explanation given.

22 Who did no sin, neither was guile found in his mouth:

Ver. 22. No explanation given.

23 Who when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly:

Ver. 23. Christ, who was incapable of sinning, did not revile[7] them that reviled him; he suffered all with patience; he willingly gave himself up to Pontius Pilate, that judged him, and condemned him unjustly[8] to the death of the cross: and remember that all he suffered was to satisfy for your sins, that he bore our sins in his own body on the tree of the cross. Remember always this great benefit of your redemption, and of your being called to believe in him, and to be eternally happy by following his doctrine; that all of you were as sheep going astray, lost in your ignorance and in your sins, but that by his grace and by his merits you are now called and converted to Jesus Christ, the great pastor and bishop of your souls. You are happy if you live under his care, inspection, and protection. (Witham)

Note 7:

Ver. 23. Cum malediceretur, non maledicebat, loidoroumenos, convitiis appetitus; improperly translated, cursed, by Mr. N.

Note 8:

er. 23. Judicanti se injustè. In the present Greek we read dikaios, justè, as also some Latin Fathers read. St. Augustine, (tract. 21. in Joan.) Commendabat autem judicanti justè; and so the sense is, that he commanded and committed his cause to God, the just judge of all.

24 Who his ownself bore our sins in his body upon the tree: that we being dead to sins, should live to justice: by whose stripes you were healed.

Ver. 24. No explanation given.

25 For you were as sheep going astray: but you are now converted to the pastor and bishop of your souls.

Ver. 25. No explanation given.

#first epistle of st. peter

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romancatholicreflections · 8 years ago

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7th May >> Daily Reflection on Today's Mass Readings (Acts of the Apostles 2:14a.36-41; 1 Peter 2:20b-25; John 10:1-10) for Roman Catholics on the Fourth Sunday of Easter, Cycle A

Commentary on Acts of the Apostles 2:14a.36-41; 1 Peter 2:20b-25; John 10:1-10 TODAY IS COMMONLY KNOWN is commonly known as “Good Shepherd Sunday”. It is also known as “Vocations Sunday”, a day when our Church prays especially for new shepherds and pastors to lead the Christian communities. The image of God as the shepherd of his people has a long tradition in the history of God’s people. The image of the shepherd is one which appears several times in the New Testament. It is one that would be immediately understood by the people of the time. In some parts of the world, especially in hotter climates, the sheep is a rarity. Some have never seen a sheep (except perhaps on television, in a zoo or as lamb on the dinner plate!) and still less shepherds. And the shepherd of the Middle East is somewhat different from, say, sheep ranchers of the Australian outback, rounding up on horseback thousands of animals. If one goes missing, it is hardly noticed. The shepherd of the biblical Middle East had a much more intimate relationship with a much smaller flock. He would bring them out to pasture each day and spend all his time with them. In the evening he would bring them back to the enclosure where they would be safe from preying animals. He knew each one individually and would notice immediately if even one was missing. Jesus’ parable of the Lost Sheep would have resonated perfectly with his hearers. Where many of us come from the shepherd walks behind the sheep, often with a dog to help. In the Middle East, the shepherd walks in front of his sheep and they follow him – and only him (“They know his voice”). Sheep in Scripture There are a number of references to sheep and shepherds in the Synoptic gospels. In Mark, for instance, Jesus is deeply moved by compassion because the crowds are “like sheep without a shepherd” (Mark 6:35). By implication, of course, he is their shepherd. In response to criticism by the Pharisees that he was mixing with sinners and the unclean, Jesus told the parable of the shepherd who goes to extraordinary lengths to bring back a lost sheep (Luke 15:3-7). In Matthew, believers are warned about false prophets among them, who are really wolves, but come in sheep’s clothing. In the final judgement, the good, that is, those who recognised and served Jesus in “the least of my brothers” are good “sheep”, in contrast to the wicked “goats”. We have also that marvellous passage in Ezekiel where the shepherds of Israel are condemned for their betrayal of their responsibilities and where God himself promises to take over the gentle care of his flock. There are many parallels in this passage and the Gospel of today. The bad shepherds fatten themselves at the expense of their sheep. The sheep are left wandering and become a prey to marauding wolves. The Lord of compassion promises to go and gather his sheep and bring them back to good pasture. Through his compassionate care of them, God’s people “will know that I, the Lord their God, am with them, and that they, the house of Israel, are my people… And you are my sheep, the sheep of my pasture, and I am your God, says the Lord God” (Ezekiel 34:30-31). Two images In today’s Gospel passage, which consists of the first 10 verses of Chapter 10, there seem to be two separate parables. The first is a warning against people who would want to steal the sheep and the second focuses on the relationship between the sheep and their shepherd. The central image, too, is not so much that of the shepherd as of the gate. In fact, later on in the passage, Jesus says, “I AM the Gate”. Here it would seem that Jesus is the Gate of the sheepfold, while the shepherds who come in and out are pastors who are faithful to Jesus. Anyone who does not enter the sheepfold by the gate, for instance, by climbing over the fence or breaking through it, is dangerous and should be avoided. He is “a thief and a brigand” who comes to steal and do harm to the sheep. The genuine shepherd, however, enters by the Gate (Jesus). He is recognised and admitted by the watchman (the leader of the community?) at the gate. The sheep hear and recognise and follow their shepherd’s voice. In a sheepfold where there are the sheep of many shepherds, the true shepherd knows which ones belong to him. He calls them out one by one. They, recognising the voice of their own shepherd, follow him. They will not follow other shepherds, even if called by them. It is a free relationship. The sheep go in and out. They follow, not because they are forced to but by their own choice. The other sheep (belonging to other shepherds) stay behind. When the shepherd has brought out his sheep to pasture, he goes ahead. And they follow because “they know his voice”. They will not follow a stranger but run away from him, because they do not recognise his voice. We are told that the disciples failed to understand the meaning of this parable. This is a reaction which is more common in the Synoptic gospels, especially Mark (cf. Mark 4:10-12). Parables are meant for “insiders” and not “outsiders”. So Jesus spells out more clearly what he means. He is the Gate of the sheepfold. Those who enter the sheepfold by any other way are not to be trusted, they are “thieves and brigands”. And the sheep will ignore them. “Anyone who enters through me [the Gate] will be safe.” Fullness of life Many of the warnings of Jesus here should be read in the context of the story of the blind man in the preceding chapter 9. Here Jesus condemns the blindness of the Pharisees as religious leaders who are totally unfit to bring people to God. They are not good shepherds and they refuse to enter by the Gate. The passage ends with one of Jesus’ most beautiful statements: “I have come that they may have life and have it to the full.” To follow Jesus is not, as some seem to fear, to live a half life, a life filled with endlessly dire warnings of “Don’t!”. It is to live life, our human life, to the greatest possible fullness. As one writer puts it, “The Gospel is a statement about how human life is best lived.” The same writer also says, “Life with God is good for human beings and should be seen to be so.” True evangelisation consists in making this clear by the way we speak and live. So many people, unfortunately, have the impression that there is something “unnatural” or “super-natural” in being a Christian. Somehow we are not doing a good job. Called to serve Today is Vocations Sunday. It is obvious that our Church today is in great need of good shepherds, totally committed to the Way of Jesus. We are asked to pray today especially that our Christian communities will be graced with good shepherds and pastors. It is a pity that we tend to narrow the term “vocation” to those who feel called to the priesthood or what we fall ‘religious’ life, as when we ask, “Do you think you have a ‘vocation’?” Or say, “There are very few ‘vocations’ in our diocese.” Yet we need to emphasise very strongly that every single baptised person has a ‘vocation’. Everyone is called by God to play a specific role in the Christian community and in the wider community. Unless we Christians see that ‘vocation’ is something that we are all called to, it is not likely that there will be enough people to meet the service needs of our Christian communities. Our Christian communities can only grow and thrive when every member makes a contribution to the well-being of the whole. Unfortunately, a large number, it seems, decide first on their ‘career’ and only then ask, “How can I be a good Catholic?” (that is, if they do ask the question). It is absolutely basic for us to ask ourselves at all times, “What does God want me to be? What are my particular gifts? How can I offer these gifts in service to the wider community and to my own Christian community?” If I live my life as a morally good person, “keeping the Commandments” and saying my prayers and “fulfilling my religious obligations” but do not in fact play an active and constructive part in my community, I am not really a Christian in the proper sense. Yet, it seems that that is the way many people live their Catholic lives. Unless we Christians see that ‘vocation’ as something that we are all called to respond to, it is not likely that there will be enough people to respond to the service needs of our Christian communities and, by extension, the needs of the wider community. There is still among many, one fears, what can be called a ‘supermarket mentality’ where our Christian practice is concerned. The Church is there to provide me with ‘spiritual’ or ‘religious’ ‘goods’ as I need them. But there is a danger that, like supermarkets in some former Communist countries, there may soon be no ‘goods’ available and, worse, no one to distribute them! Our Christian communities can only grow and thrive when every member makes his or her contribution to the well-being of the whole. When all are giving, all will be receiving in abundance, the abundance that Jesus speaks about in today’s Gospel. Today we are asked to “pray” for vocations. There is a danger that, although many will fervently do so, they are praying for other people’s vocations and not their own. To say this prayer with sincerity involves my reflecting on how God is asking me to make a meaningful contribution of myself (not just money) to the building up of our community, our parish. In fact, one has to be deeply impressed by the number of people who do make a substantial contribution one way or the other to the running of our church communities. Nevertheless, today, Vocations Sunday, challenges each one of us to reflect on how we personally are responding to the call that Jesus is making to each of us right now. As a group or community, we respond to that call by seeing that all that is needed for the maintenance and growth of our community is being generously provided .

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romancatholicreflections · 8 years ago

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28th January 2017 >> 'Building A Dream For Tomorrow' ~ Daily Reflection on Today's Mass Readings for Roman Catholics on Saturday, Third Week in Ordinary Time

SCRIPTURE READINGS: [ HEB 11:1-2,8-19; LUKE 1:69-75; MARK 4:35-41 ] To be a leader we must have a dream. We are what we are today because of the dreams of our forefathers. Without their dreams, Singapore would not be what it is today. The future is born out of dreams. Science and technology are born from dreams of what life could be. No development or advancement is possible without starting out as a dream. That is why we should be forever grateful for the sacrifices of our forefathers, community and religious leaders in daring to dream for Singapore. In the first reading, Abraham also had a dream. He had a vision of building a new humanity, a new community, and a nation of believers in God where there is unity, progress and happiness. In truth, Abraham did not have to move out of his comfortable niche in the city of Ur to the Promised Land. He was rich and well off with many flocks of cattle and sheep. Most of all, he was already old and could have retired to enjoy life instead of moving to another land without any guarantees. Indeed, if we were him, we would have stayed put and left the future to the next generation. But the truth is that a great leader never builds a dream for himself or even for his own family. A true leader builds a dream for his people and for the people of tomorrow. This is the hallmark of a true leader who is selfless and visionary. A good leader seeks to build a better life and future for the next generation. He might not get to enjoy the fruits of his labour, but it does not matter. What matters is that the future generations would benefit from his sacrifices and labour. In fact, Abraham never saw the fulfillment of the promise. But still, the promise was partially fulfilled when Sarah at the ripe old age of 91 and Abraham in his 100 gave birth to Isaac. He did it for the future generations to come. But this is also true of Moses, our Lord and St Paul who only saw the beginning of the fulfillment of their dreams. Moses also did not enter the Promised Land but only had sight of it when the Lord asked him to ascend to Mount Nebo. (Dt 34:1-3) Jesus also did not see the fulfillment of His dream except the birth of the nascent primitive Church, the beginning of a New Community of grace and love. St Paul too was conscious that in building the Church for the Gentiles, it would take time but he was patient. Like the rest of the apostles, he too would not have been able to see how the Church grew from strength to strength. St Paul wrote, “I planted the seed, Apollos watered it, but God has been making it grow.” (1 Cor 3:6) So it does not matter whether we benefit in the end. What is important is that we are giving hope and a future to humanity. What is your dream for your community, for the Church and for Singapore? In the final analysis, we all have this dream of building a community of love. This too was the dream of Abraham and our Lord. Jesus came to build a community of love, the family of God united in Him. What we need most today is to strengthen our community, our family, our church community, a cohesive society and a united world. In the heart of every person is a desire for a community where there is peace, love and unity. This is the greatest challenge today in the face of secularism and relativism. Without God, without absolute values, it is difficult to align everyone together. The ideology of relativism makes it impossible for anyone to agree to anything that is true since no one is right. This explains why relationships are very fragile today. They are not built on truth or on lasting love. When we cannot agree on fundamentals, we cannot build any real unity. When society cannot agree on a set of core values, then it would be impossible to build any community, much less a lasting community. If Singapore is still relatively united and peaceful it is because our forefathers had it right in putting our common values in the Singapore Pledge. Indeed, looking at the situation of the world today, we see how fragile peace and unity is. When countries are not ruled by righteous, inclusive, honest leaders with integrity, the nation will suffer. St Thomas says, “Happiness is secured through virtue; it is a good attained by man’s own will.” A case in point is the question of marriage and family. What we have today are very superficial relationships, even in marriage. Many of our marriages do not last because the foundation for strong marriages such as total love, faithful love, fruitful and sacrificial love are not considered non-negotiable values. Those of us who are in the know are aware of the difficulties the Church is struggling with the issue of marriage and family, particularly in trying to apply the practical and pastoral approaches of Amoris Laetitia. There are two camps, one is the need to hold on to the absolute norms and the other is to show the compassion of God. The decision on how we approach marriage, divorce and sexuality would also have implications for how we see the Sacrament of the Eucharist as well. Is it a reward for good behavior or an antidote for the weak? If we say the latter, it also compromises the symbol of the Eucharist as a sign of perfect unity. As Christians, how do we want to build our dream? We need a strong foundation, that is Christ. If our dreams are not built on Christ, our dreams will fail. All dreams must come from God if they are to succeed. Abraham built his dream based on the promise of God. “Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions.” (Gn 15:13f) So as leaders, before we start visioning for society and our peoples, we need to pray and see God’s plan for us all. This is the lesson of today’s gospel as well. Unless our life is founded on Christ, when we meet the storms of life, we will not be able to withstand the onslaughts. We will lose faith easily. Indeed, many of us have big dreams but when faced with difficulties, like the apostles who were buffeted by the storm, they began to panic. With Christ as the center of our lives, we will be able to rise up to any challenge and any storm. If not, when our dreams are challenged or things do not go the way we want, we will get confused and anxious. This was the case for Abraham when he became anxious that Sarah could not conceive a son for him. So in his impatience, he took Hagar, his maid to conceive for him a son whom they named Ismael. As a consequence, it brought division to the family. So long as we have faith, we can overcome all things. “Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.” Consequently, the question that is posed to us today is whether we know Christ in our lives. After Jesus calmed the storm, “They were filled with awe and said to one another, ‘Who can this be? Even the wind and sea obey him.’” Unless we affirm that Jesus is our Lord, we will not have faith in Him to guide us and protect us from harm and danger. St Thomas said, “If, then, you are looking for the way by which you should go, take Christ, because He Himself is the way.” Who Jesus is to us will determine how we will respond to Him and how much faith we have in Him. Faith depends on trust and relationship. If we know Jesus well, we will learn to trust Him. If we confess that Jesus is the Son of God, then we can accept the Bible and the Magisterium as preserving the deposit of faith found in scripture and tradition. Yet, we must not be shortsighted. As the first reading reminds us, our homeland is ultimately in heaven. We are in transition. We must also recognize the law of gradualness. We might not accept the gradualness of the law but we must realize that many are still not there yet. This calls for compassion. “They lived there in tents while he looked forward to a city founded, designed and built by God.” The author said, “People who use such terms about themselves make it quite plain that they are in search of their real homeland. They can hardly have meant the country they came from, since they had the opportunity to go back to it; but in fact they were longing for a better homeland, their heavenly homeland.” So what we experience on earth is just a foretaste of what we will arrive at in heaven when love is complete and the community is lasting. It is in the New City of Jerusalem when we all become one in Christ in the communion of Saints. In the final analysis, in spite of the turmoil caused by scandals and differing views in the Church, we must not feel discouraged. The gospel assures us that Jesus is in charge of the Church. The boat is a symbol of the Church and though Jesus might appear to be sleeping in the stern of the boat, in truth, He is fully aware of how the Church is buffeted by the storms and the winds of life. Against all these threats, the Lord will keep the Church safe. All we need is to have faith. He has protected this Church for the last 2000 years and He will fulfill His promise to be with the Church until the end of time. Moreover, through all these struggles and challenges, the Church will come out purified and stronger and more relevant to the world. Christ is the anchor and our hope. As the author of Hebrews says, “God had the power even to raise the dead; and so, figuratively speaking, he was given Isaac back from the dead.” He too will raise the Church to greater heights in time to come. Written by The Most Rev William Goh Roman Catholic Archbishop of Singapore © All Rights Reserved Best Practices for Using the Daily Scripture Reflections Encounter God through the spirit of prayer and the scripture by reflecting and praying the Word of God daily. The purpose is to bring you to prayer and to a deeper union with the Lord on the level of the heart. Daily reflections when archived will lead many to accumulate all the reflections of the week and pray in one sitting. This will compromise your capacity to enter deeply into the Word of God, as the tendency is to read for knowledge rather than a prayerful reading of the Word for the purpose of developing a personal and affective relationship with the Lord. It is more important to pray deeply, not read widely. The current reflections of the day would be more than sufficient for anyone who wants to pray deeply and be led into an intimacy with the Lord.

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