Isaac L

Thanks for your candid sharing. Wow, that's a lot you had gone through!

Very deep, thoughtful reflections indeed.

That's an interesting thought. Yes, I think he must have spoken to Mary too.

How innovative, practical and tangible! Applause...

Thank you for your kind input.

Does Jesus speak against fasting in this passage? What does he teach about fasting, if anything, in this passage? Here the Pharisees were more interested in putting Jesus down than making a sincere inquiry into fasting, so Jesus' answer was to deal with them. He did not say that his disciples should not fast. He only said there was no need to do so while he was with them. He even said there would come a time when he would be taken away and they would fast. As a corollary, Jesus even taught, "When you fast, put oil on your head and wash your face, so that it will not be obvious to others.." (Matthew 6:17) He did expect people to fast; he only told them not to fast hypocritically like the Pharisees. Some Bible translations also quote Jesus as saying that a certain kind of demon is only cast out by prayer and fasting (Matthew 17:21; Mark 9:29). What are the structures in our lives and society that are incompatible with the Life of the Spirit in our lives? It is hard to generalize what structures are incompatible with the life of the Spirit. I think it is sometimes not necessarily the structure itself, but the inflexibility of the key figures running the structure, that might hinder the work of the Spirit. One structure hinted at in the early church is the over-organization and over-rigidity in a worship service that may show contempt for any unforeseen manifestation of the Spirit or directly forbid it. Hence Paul told the church not to quench the Spirit nor treat prophecies with contempt, though they must of course examine everything (1 Thessalonians 5:19-21). In today's highly organized ecclesiastical structure and activity, the church may just encourage members to invite middle-class friends much like themselves to church. The norm of things may prevent innovative or slightly risky ventures to evangelize fringe segments of society. That's why para-church organizations usually fare better to reach, say, low-educated people, prostitutes, factory workers, etc. Or para-church groups may be more focused in promoting a particular strength, like Jesus-Walk in Bible study, Ellel in healing, etc., and hence you may associate it with having more "life" or "impact" in that area. In missiology, we sometimes call established (rigid) churches modalities, and incipient (vibrant) movements sodalities. A sodality is a form of the universal church, expressed in specialized, task-oriented form, as opposed to the Christian church in its local, diocesan modality form (Wikipedia). It seems to me that in Acts the church at Jerusalem was like a modality, and the teams led by Paul and Barnabas, as well as Philip the evangelist, were like sodalities. Please share a struggle you had with trying to contain the Life of Christ in an "old wineskin"? Some of your brothers and sisters may understand the concept better if you'll share personally in your discussion group. One and a half year ago, my friend and I had started a different kind of cell group to reach people who were not coming to church services. Initially, with the pastor's approval, we were organizing outings as well as home parties, incorporating food, games with some seeker-friendly discussion/talk - like what's the meaning of Christmas, what are some things to be thankful for at Thanksgiving, how to get out of loneliness and depression, etc. We weren't using those Bible teaching notes tagged to the weekly Sunday sermon, that the other cell groups were doing. After a while, the church still decided to "normalize" our content, especially so with the COVID threat limiting us to meetings of no more than five people. Hence this cell group hasn't fulfilled its mission of outreach yet, although our founding members have remained. On reflection, it was like a sodality that could not sustain its nature and mission within a modality.

Who in our society would correspond to the rich outcasts like tax collectors were in Jesus' day? In my society the outcasts are perhaps the drug addicts and prostitutes - though they aren't rich. They are engaged in habits or occupations that we despise. Whereas I wonder if there are any rich outcasts today. This world worships money, so perhaps the rich would be envied, whatever means they use to accumulate their wealth. Why do we Christians feel so uncomfortable around blatant sinners? Why did Jesus succeed in making himself so at home in their presence? Firstly, we may not be so gracious as to feel that God shows grace to blatant sinners. Although the theology in our heads may tell us so, our feelings do not align with it. Why, sometimes we can't even forgive ourselves for the wrongs we did, though God had forgiven us already! Secondly, we might be secretly concerned about our reputation. What would people say about us if we hang around such people? But of course, some of us may have come from such a background, and having come out of it, we find it too traumatic to face these people from the past. I can only guess why Jesus was so at home in such company. Firstly, he must have been secure in his identity that he was the Son in whom the Father was well pleased (Luke 3:22). Whatever his reputation before the self-righteous people was, his identity would not be damaged by it. Secondly, maybe he was so compassionate for them that his thoughts weren't preoccupied about his own reputation. As he said, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance." (Luke 5:31-32) He truly wanted to win them back. In reciprocation, these outcasts could sense his sincerity and acceptance, so they opened up to him. Have you ever had a time when you felt like an outcast? What did it feel like to you, when Jesus' voice broke through all the static and let you know that he had chosen you and really wanted you? Please share your experience with the others in your group. Hmm, maybe not in the same sense as the rich outcasts. Only in my teens - when I felt nerdy, ugly and unpopular - I hadn't built up my identity and security. But I knew Jesus was a Friend to me always. In light of the lessons of this passage, what kinds of people around us should we be reaching out to? We should be reaching out to the people who do not have Jesus - especially to those who know they are needy, sick, weak, in sin, hurting, etc., but do not know that they can find their answer in Jesus. This is a good reminder to evaluate the ratio of manpower, time, money, resources, etc., that the Church has invested in inward-directed programs compared to outward-directed outreach. Eg. there was a church (anonymous) that invested a few thousand dollars to build a stage prop (which was used only once in a Christmas play which anyway was attended mostly by her own members), but was very calculating in the way they paid missionaries overseas. Although we cannot judge too much from actions, it was the thrust of our priorities, passion, investment and efforts that we can evaluate.

Why do you think Jesus spoke the extremely controversial words, "Your sins are forgiven?" He could have been less offensive to the visiting guests. Why did he choose not to be? Firstly, sin could have been the root cause of this paralysis. In such a case, we deal with the root cause first so that the physical healing can follow and will last. Secondly, Jesus might be using this to alert people to think about who he is. People tend to seek spectacular healing but not ponder the spiritual meaning behind it. Jesus' miracles were not ostentatious; they have a redemptive purpose which we must ponder and appreciate. Sometimes it is an unusual saying that will wake us from slumber to consider the point. Finally Jesus was not crazy for popularity, so he wasn't afraid to offend the important-looking Pharisees who came to visit. We have to tell the truth and not deny or sugar-coat it. What is the connection between sin and sickness in this passage? In this case, the paralysis was caused by sin in the person's own life. This is not an atrocious idea, for James 5:15 says, "The prayer of faith will save the one who is sick and the Lord will raise him up - and if he has committed sins, he will be forgiven." Where sin is involved, there needs to be repentance and forgiveness, so that the physical healing will come and will be sustained. However, we cannot assume every sickness/disability to be caused by sin. In John 9:1-3, Jesus' disciples wondered whether a man's sin or his parents' sin caused him to be blind from birth, but Jesus said it was neither of these causes. Moreover, Job's 3 friends judged Job to have sinned and his suffering to be caused by his sin, but it was not so. In fact God defended Job and rebuked his 3 friends. (Job 42:7-9) So let us not judge every sick person to have sinned. Yet we remain open to the possibility of sin as a cause; if the person confesses so or we had a special revelation that it is so, we try to address the sin along with the sickness. Which of the two phrases IS easier to say? "Your sins are forgiven!" OR "Get up, take your mat, and go home!"? What point did Jesus want us to draw from this incident? From the human point of view, it is easier to say "Your sins are forgiven", because who can see whether that person's sins were forgiven? It is harder to proclaim physical healing, because everyone will be looking for the physical evidence to see if your words come true. This is often why Christians are afraid and/or embarrassed to pray for healing. Some even object to such prayers, in case they "embarrass" God and themselves if nothing happens. Perhaps the point Jesus is making here is that, just as he can heal paralysis (considered impossible), he can forgive sins. If we think deeper, it means he is God! Why did Jesus use the term "Son of Man" rather than "Son of God" or "Messiah"? To the people in his times, the term "Son of God" is equivalent to divinity, while "Messiah" or "Christ" is equivalent to deliverer from the reign of Rome. Although he deserves both terms, Jesus avoided using them in his early ministry, probably to avoid unnecessary confrontation or people's subversion of his ministry direction. This would have cut short his ministry, or brought forward persecution and crucifixion ahead of the Father's timing. Instead Jesus used the term "Son of Man" which, though it had a Messianic connotation in Daniel 7, was used often to refer to mere man. Thus it carried an ambiguous interpretation to his hearers. Whom do you feel most like at present? The paralyzed man or one of the four friends? Why? I feel more like the paralytic at present, because I often suffer from a running nose for over a month now. Like the paralytic, I need to be helped rather than to help others in this condition. Like him, I need to be healed. Like him, I need to overcome fear of allergy and exercise faith every day.

Who in our society are treated like lepers were treated in Jesus' day? Who sometimes feels like a leper in the presence of Jesus? People suffering from HIV and COVID-19. Drug addicts. Perhaps those who have never experienced forgiveness or do not know they are already forgiven will feel condemned like a leper in the presence of Jesus. Describe the kind of faith it takes to act and speak as this leper did. What level of belief was required of him? The leper had faith to believe that Jesus had the power to heal leprosy. He only wasn't sure whether Jesus would be willing to heal him. Perhaps he had been despised by society for so long that he wasn't sure if Jesus despised him too. I think Jesus was pleased with the level of faith the leper had. What is the difference between believing God can do something for us and believing that he wants to do something for us? Would you call the difference faith? or knowledge? or both? Perhaps the first kind of belief was just theoretical belief. In this sense it may not be true faith even. It seems that Biblical faith calls us to do something in response - e.g. ask God to do that something for us. That's the second kind of belief. "I will. Be clean!" is pretty strong. Can you think of any place where Jesus indicates that he isn't willing to heal those who are sick? I can't think of any instance where Jesus refused to heal. He did "turn away" some people who say they wanted to follow him - he told them to reconsider how high the cost was. But he never turned away the sick. A few weeks ago we studied Luke 4:42 about Jesus going to a solitary place. Since then have you made progress toward establishing a Quiet Time of your own? If not, what steps are you making to establish this Jesus-trait in your life? Since starting this series, I've gradually picked up on the regularity of a Quiet Time. I learn a few songs a day, then I listen to Our Daily Bread, and I do this Luke study almost every day.

What things does Jesus asks Peter to do and in what order? Why the progression, do you think? Jesus said, "Put out into deep water, and let down the nets for a catch." Peter had to obey the Lord to put out into deep water where the fish were. Only there will the nets bring in a big catch. To me, "put out into deep water" signifies an initial launch out into the unknown. Only as we take this step will God show the next step, as well as bring in the harvest. A similar quote on pro-activeness I've heard my former leader Bones Anderson say is, "You gotta start the engine before you ask God to steer the wheel." Do something that puts you in a position which allows God to speak to you and mobilize you. If you're stuck in your old ways, paradigm and niche, how will God move you? Why do you think Jesus asked Peter to attempt the seemingly impossible task of catching fish during the day, after he's tried all night and failed? Perhaps it was to give Peter a surer revelation of who Jesus is, and hence to give Peter to overcome all obstacles/deliberation to follow him later. As we see, Peter's reaction to the catch of fish was, "Go away from me, Lord; I am a sinful man!" He sensed Jesus was a holy man with the awesome power of God in him - or maybe more than a man. Only when we have faith in who Jesus is, then can we have faith to do the "impossible" things that Jesus calls us to do. Only then could Peter leave everything to follow Jesus. How does Jesus respond to Peter's plea for him to leave, due to Peter's sinfulness? Why doesn't Jesus address Peter's sinfulness at this point? What does Jesus talk about instead? Although Jesus didn't deny that Peter was sinful, Jesus didn't even address it here. He said, "Don't be afraid; from now on you will catch men." Jesus didn't want Peter to wallow in self-condemnation and self-pity, and then become resigned that God could not use such a sinful man. Such excuses of false humility I have heard people say are, in fact, the devil's trap to render us useless for the kingdom of God. God had already forgiven his sin and by His grace was willing to use him, so Jesus wanted Peter to be courageous and not afraid, to engage in instead of withdraw from the battle for souls. Does Jesus require all his disciples to leave everything? If not, why not? If so, in what sense? It can be rightly said that Jesus wants all disciples to surrender everything to him. Whether they have to leave everything in the end depends on what God calls them to do next. I think it's like the way God asked Abraham to sacrifice his only son Isaac to Him. When Abraham was about to raise his knife to kill Isaac, God returned Isaac back to him, because then Isaac was not an idol anymore in Abraham's heart. What does it mean to you personally to "follow" Jesus? Share a bit of your personal journeying with your brothers and sisters and they'll share a bit of theirs with you. Mutual encouragement and reinforcement. I did my best to honor God and witness for him in my careers of teaching and research, but at a juncture when I felt a nudge to leave these behind, I cried about losing these (false) symbols of my identity and (false) bases of my security. But after I had burnt my bridges, the road ahead wasn't as hard as it seemed before. It was in fact quite joyful, exciting and liberating. I always had enough to enjoy myself and enough to give to others. There was also a steep curve of learning and growth in practical faith and ministry effectiveness. I am at a different crossroad of life now, but that's another story. I'm still wondering as to what 2021 will unfold.

Another way to look at this, dear Amanda, is this analogy: We never know which soul will get saved eventually, but we preach salvation cos it's part of our commission, and we leave the results to God. Likewise, we don't know which of the sick will get healed eventually, but we pray for healing cos it's part of our commission, and we leave the results to God. Would we stop talking of salvation since not everyone gets saved anyway? Or would we demand God to reveal to us whether someone would get saved, before we even tell him about salvation? That's not a very compassionate response. We cannot demand God to guarantee us a sure-win outcome before we start doing something that seems right. Otherwise, we get more concerned about the success of our effort than the plight of the suffering soul. A final analogy is Abraham. Didn't he intercede for Sodom and Gomorrah to be spared, but in the end these cities were destroyed? (Genesis 18-19) Abraham did not have to foreknow which prayers would be answered since he is not God. But Abraham's heart was in the right place when he interceded out of compassion. The important thing is, don't pray for the sick because you want to show others how powerful your prayers are. Pray because your heart weeps for the suffering. Then you won't be so concerned about what people think about your prayer if it isn't answered. And we don't have to defend God either, since He is sovereign and does no wrong.

What does Jesus' ministry of laying on of hands for healing teach us about him? Although he could heal in other ways without touching the person, I think his touch conveys unexpected compassion and identification. E.g. lepers are untouchables but Jesus touched a leper, telling him he was willing to make him clean (Matthew 8:2-3). Experientially, I find that laying on of hands may encourage the faith of the person receiving help, although (I caution) it cannot be pushed so far as to make him place his faith in the hands rather than in Jesus. At least it conveys the comfort that someone is praying for him. The church at Antioch laid lands to pray for their first missionary team before sending them off (Acts 13:3) and Timothy received his ministry gift by the laying on of hands (2 Timothy 1:6). We cannot discount that they occasionally laid hands. Finally, there may be a way whereby God allows His power to flow through physical contact, although (I caution) we can't form a full-blown doctrine out of scant narratives. The woman with an issue of blood was healed when she touched Jesus' garment in faith (Matthew 9:20-22; Mark 5:25-34; Luke 8:43-48). The sick were healed when handkerchiefs or aprons that Paul had touched were brought to the sick (Acts 19:11-12). (You may, of course, argue that the key was the faith of the recipients, not the touch.) The didactic scriptures NEVER teach this as a ministry method, but like Mary, we can treasure these accounts we don't understand fully and ponder what they might mean, instead of discounting them downright. How did Jesus treat the sick people he encountered that afternoon and evening in Capernaum? What kind of example does that set for us to follow? Laying hands on each of them, he healed them or cast out demons. I can imagine that, as he laid hands on each one, he would encourage that soul. Moreover, the sun was setting, and the whole town gathered at the door. To a lesser man like me, it would have signified great inconvenience at a time when I want to rest. This shows Jesus' great compassion for people and his great commitment to the Father's work. Which was the more important motivator for Jesus: compassion or duty? Did they ever conflict? If there ever was a conflict, then Jesus chose his duty to his Father over the demands of men to show compassion. On occasions, they do conflict. As in this case, the people of Capernaum tried to stop him from leaving them (Luke 4:42). In John's account (John 6) of the feeding of the 5000, the people had their own selfish agenda for following Jesus and retaining him (v.15, 24-26, 66), which Jesus didn't accede to. He just let them leave him instead. Why is it so hard to maintain a Quiet Time? What have you found that enables you to set aside this time? Any tips to share with the rest of us? It is hard because we live in a fast-paced society crammed with media overload and multi-tasking demands. It is hard also because it is a spiritual battle. I'm sure the devil tries to keep us from being close to God. I do fail too :(, but I find that setting a time at the beginning of a day for Quiet Time helps. Setting half a day per week for fasting and extended Quiet Time also helps. As for Bible study, it helps to belong to a group that can proceed at equal pace, or to a forum that has assignments (and replies, please!). That helps to gather and maintain momentum.

Thanks for sharing your life Amanda, but if you read Dr Wilson's articles in full from beginning to end, he did not tell us to summon just a moment of fruitless faith. He always emphasized a lifelong process of walking in discipleship where you let the Word renew your mind and it will bear transforming fruit (Romans 12:2). Some people do not get lasting deliverance or healing because they do not renew those old thought patterns that opened the door to trouble in the first place. They only run to "healers" but they do not renew their lives. As your past experience affirms, it is so true that most good things get abused by bad people. Even water baptism and wedding ceremonies get abused and distorted by people who do not live out those vows. Is that justification then to condemn and abstain from water baptism and wedding ceremonies, or urge other people to have nothing to do with baptism and weddings? May the mind of Christ help us to be sharp in our thinking, to examine all things and cling to the good (compare 1 Thess 5:21 - it did not say, reject the good together with the bad!). Take every thought to make obedient to Christ (2 Cor 10). We cling to the word of God and do not despise it, but we abhor and avoid all those excesses people have practised. Jesus said, "Pay attention to what [the Pharisees] tell you and do it. But do not do what they do.." (Matthew 23:3). If you are offended by the word of God because some people have abused it in how they teach or do ministry, you have indeed been stumbled by them. They are wrong but the word of God is never wrong.

What is the relationship between Jesus' commission in Luke 4:18-19 and his ministry acts in Capernaum? As predicted by the Isaiah passage which Jesus quoted as his commission, Jesus ministered in the power of the Spirit of God. He preached good news, and he delivered those who were oppressed or suffering, by healing their diseases or casting demons out of them. His teaching was not mere philosophy. It had power to bring freedom. Jesus' words were spoken with conviction and authority, compared to the scribes who often spoke in the synagogue. What was the source of Jesus' conviction and authority? His divinity? Or something else? Should we expect conviction and authority to attend our own teaching? Why or why not? On one hand, his words carried the authority of the Son of God, esp. the way he drove the demon out. On the other hand, the authority of his teaching also came from being filled with and led by the Spirit. In this sense, we can have the same authority as we minister. Paul said that his speech and preaching was in demonstration of the Spirit and of power (1 Corinthians 2:4). Why do you think the demon oppressed man interrupted Jesus? It could have been a natural reaction as the demon became uncomfortable and struggled with the holy presence of the Son of God. Demonic manifestations have been known to surface in the midst of a worship service in church too. If the demon ever had afterthoughts, it could be to distract the people from concentrating on the teaching that can set them free. Paul at Philippi met a distracting spirit of divination too, and he cast it out. (Acts 16:16-18) After you've read Dr. Wilson's essay on "Demonization and Deliverance in Jesus' Ministry" (in Appendix 2, do you think he proves his assertion that demonization describes a range of demon influence, rather than complete possession? Why or why not? I think it is a reasonable thesis because I have seen Christians demonized too - and a church worship leader at that! At the same time, it was not so intense as the full demon-possession portrayed in "The Exorcist" movie, for these Christians were aware something wasn't right, and they had the strength of will to come to seek help. So the degree of demonization must be on a continuum scale. This isn't surprising, since a Christian can be filled with the Holy Spirit in varying degrees too. Why isn't recovery from demonic deception always instantaneous? What is the process of deliverance that a person must go through to come to full freedom? This is because the person must have opened some door for the demon - e.g. by deliberate sin, by playing with the occult, etc. The person must confess and repent of this specifically, to close that door decisively. Moreover, ever since the person opened that door, he would have engaged in the corresponding unwholesome, unhealthy or ungodly thought patterns that perpetuated the demonic influence. E.g. it could be lustful thoughts, self-condemning accusations, seething in unforgiveness/hatred at someone, etc. Even if the demon were cast out by a power encounter, it can come back again if these thought patterns remain for it to feed on. Jesus said that if the unclean spirit returns and finds his former "house" empty, he can take other spirits more wicked than himself to re-inhabit the man, and the man's final state becomes worse than the first state! (Matthew 12:43-45) We mustn't just deliver a man and leave him "empty". We must lead him to be "filled" with the Holy Spirit. Finally, freedom is only secured when that person replaces his ungodly thought patterns with godly ones. This is called renewing the mind. We put off the old man and put on the new man by being renewed in our minds (Ephesians 4:22-24). Renewing the mind enables us to discern what God wants, and it brings transformation (Romans 12:2). In practice, Biblical teaching and counseling can bring about renewal of the mind and eventual freedom, but the person must cooperate by pursuing it. Give examples from your own life or experience on how deceptive and innocent involvement in sin can appear, and how terrible the consequences. I can't recall any from my own life, but I remember a worship leader might have opened the door to demonization when he kept visiting websites on Satanism and the Anti-Christ. A dissociative-identity-disorder brother, whom I ministered to, said that his other personality (whom he called the elder brother) frequently visited Satanism sites and harbored a deep hatred for their father. The oujia board, disguised as a game, would have easily attracted teens too. Finally, some men join Free-Masonry because of the powerful social and business connections it can offer them. Many do not know these seemingly innocuous involvements are doors to demonization. What will happen in your life if you toy with or nurture the temptations you have to sin? What happens when sin and Satan get a foothold in your life? James 1:14-15 says that a man is tempted when he is enticed by his own l-u-s-t. If he doesn't resist, l-u-s-t gives birth to sin, and when he sinks deeper in sin, it brings death. This is a picture of how sin and Satan gain increasing foothold in a person's life. As a person sinks deeper without repenting, it is likely that his conscience will be seared (1 Timothy 4:2), and he may even be demonized - Satan enters and fills his heart (Luke 22:3; John 13:27; Acts 5:3).

How can it be that Jesus can go from declaring his commission from God on high one moment, to being subjected to an attempted assassination the next? Have you ever experienced highs and lows this extreme? On the spiritual level, it may be that when God does a mighty work, the devil opposes vehemently - and he works through violent people to try to destroy God's work. On the human level, it may be that a movement which attracts a lot of people will attract false followers along with sincere believers. Jesus' parable in Matthew 13:47-50 tells us that "the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish.. and at the end of the age, the angels will come and separate the wicked from the righteous." Paul and Barnabas met the same paradox at Lystra. One moment, they were worshipped as Zeus and Hermes. The next moment, the people stoned Paul and dragged him outside the city, thinking he was dead! (Acts 14:8-20) Why do you think Jesus "rubbed it in" with two stories of God blessing Gentiles while Jews were still in need? Is he egging on the residents of Nazareth? Perhaps he didn't want to encourage cheap discipleship. He did the same thing when he saw that the crowds who followed him did so only because he performed a miracle with the loaves and fishes (John 6:26). So he gave a difficult teaching about him being the Bread of life. From that time on, many of his disciples turned back and no longer followed him (John 6:66). Jesus wants serious disciples. He isn't too concerned that those who are not serious turned away. Why couldn't they kill Jesus at Nazareth? Why did Jesus willingly allow himself to be captured in the Garden of Gethsemane? They couldn't kill him because it wasn't God's time yet. I don't know how Jesus managed to break free from the throngs of violent men, but maybe God intervened, like the way the angels struck the men of Sodom blind (Genesis 19:11). In the Garden of Gethsemane, God's time had come, so Jesus allowed himself to be arrested. Pilate thought he had the power to free or crucify Jesus. Jesus corrected him, saying, "You would have no power over me if it were not given to you from above." (John 19:10-11) So no harm can befall God's servant, unless God allowed it and it was God's timing. How did Jesus show courage in the face of rejection? What lessons can you learn from his example? Jesus did not mince his words. He said the truth which the people needed to know. From this, I learn that I mustn't compromise out of fear of man. It's no wonder that when Jesus sent his 12 apostles out, he told them, "So do not be afraid of them, for there is nothing concealed that will not be disclosed, or hidden that will not be made known. What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell." (Matthew 10:26-28) Rather than fear man, they must declare the message boldly.

Is it reasonable to expect that the power of the Spirit will be as great in a Christian today as it was in Jesus? Yes, because Jesus told his disciples to wait to be "clothed with power from on high" (Luke 24:49), and he promised in John 14:12, "I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father." I think Paul had this in mind when he prayed that God would open the eyes of Christians to see "what is the incomparable greatness of his power toward us who believe... This power he exercised in Christ when he raised him from the dead..." (Ephesians 1:19-20). We often don't see it, so Paul prayed that we can see and expect it. Here is a premise: "If we are followers of Jesus, then Jesus' commission is our commission, too. We must both embrace his mission and adopt it for ourselves." It could be argued that one person's mission need not be another's. Do you think this is a valid premise? Why or why not? In general, it is true that two persons' missions need not bear any resemblance to one another. But for Jesus, his commission is our commission - - because he commissioned us so: "go and make disciples... teaching them to obey everything I have commanded you." (Matthew 28:19-20) - because he promised us so: "anyone who has faith in me will do what I have been doing." (John 14:12) Why can being around the very poor make us feel uncomfortable? Can we with integrity declare good news to the poor without seeking to alleviate their poverty? Can the two be separated? Should they be? Did Jesus give alms to the poor, do you think? We may feel comfortable because we despise the poor in our hearts (but do not admit it), or because we are afraid they will pester us for money. We can't separate declaring good news and doing good works to the poor. Scripture exposes the hypocrisy of such a brand of Christianity: James 2:15-16 says, "If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, 'Go in peace..' but do not give them what the body needs, what good is it?" 1 John 3:17 says, "Whoever has the world's possessions and sees his fellow Christian in need and shuts off his compassion, how can the love of God reside in him?" From a different angle - that of psychology, Abraham Maslow proposes that man has a hierarchy of needs, such that the lower-level needs (such as sustenance by food and clothing) have to be satisfied to a reasonable degree, before the man can even begin to strive for higher-level needs (self-actualization). It is conceivable that a man who is really starving to death from hunger cannot think about the joys of heaven through receiving Christ. I cannot say for sure if Jesus gave alms, but since he taught that "when you give alms, do not announce it with trumpets" (Matthew 6:2), we may imply that he did give alms, except that he didn't do so ostensibly. Who around you is a prisoner? How can you declare freedom to them with sensitivity? Figuratively, anyone who is trapped in something he cannot free himself from is a prisoner. This can be someone caught in an addiction to computer games, or someone who suffers from obssessive-compulsive disorder, etc. In a sense, they are victims themselves (even if they were somewhat responsible for landing in this state), so instead of condemning them, we show them compassion. We must still tell them what has gone wrong with them, but we also sow hope of freedom into their hearts. How should you heal the brokenhearted in your world? Although I don't know any fixed formula, most counseling help starts with active listening. First, listen to understand and empathize, instead of popping out quick-fix solutions. As rapport is built up, explore (not dictate) options together with him, not forgetting to point him to Jesus who can comfort him. For Jesus is so compassionate and tender that "a bruised reed shall he not break, and smoking flax shall he not quench" (Matthew 12:20). Who are the oppressed in your particular community? How can you assist them and help them find justice? Frankly I am not too aware. But perhaps there are the migrant menial workers whose dorms are in poor sanitary conditions. Occasionally we hear news of atrocious household employers who underfeed or abuse their domestic maids too.

Does it mean that Luke's gospel is totally chronological, and not at all thematic like Matthew's gospel is?

Is temptation only merely inevitable, or is it necessary to our growth as disciples? Although God is not the agent of temptation, He does indeed use temptation to spur our growth as disciples. In the absence of temptation, so-called faith is just innocent faith. It does not stand testing. But the testing of our faith produces endurance, and when endurance develops fully, we can be perfect and complete. (James 1:3-4) What is the essence of the first temptation, to turn stones into bread? Which temptations we face are similar? It is the temptation to gratify the l-u-s-t of the flesh (1 John 2:16) - or a craving for pleasure. On one hand, Jesus came to give us abundant life (John 10:10), not a miserable life, so pleasure is not totally or always wrong. On the other hand, pleasure becomes a snare when we crave pleasure above God, or we crave the wrong/unethical kinds of pleasure, or we want instant gratification when God tells us to wait, or we seek to attain pleasure by the wrong means, or we cause others misery by our pleasurable pursuits, etc. In the Garden of Eden, Eve fell to this when she saw that the forbidden fruit was "good for food" (Gen 3:6). Forbidden, yet tasty - and she took it. Today, we encounter this temptation in pornographic media, premarital sex, any forms of addiction that controls a person, even computer games if we can't stop playing. What is the essence of the second temptation, to attain power and splendor? What similar temptations do we face today? It is the temptation to gratify the l-u-s-t of the eyes (1 John 2:16) - or a craving for possessions. That's why the last of the Ten Commandments is not to covet what doesn't belong to you (Exodus 20:17). Jesus warns about this temptation in his parable of the rich fool (Luke 12:16-21), and Paul warns about it, saying, "the love of money is the root of all evils" (1 Timothy 6:10). In the Garden of Eden, Eve fell to it when she saw that the fruit was "attractive to the eye" (Gen 3:6). Today, we encounter this temptation whenever we are envious, and when we become so busy working for money that we neglect God, family and our own souls. That is, we store up riches for ourselves but we are not rich toward God (Luke 16:21). What is the essence of the third temptation, to throw oneself down from the temple? How do we face this temptation today? It is the temptation to gratify the pride of life (1 John 2:16) - or a craving for prestige (or power, or popularity, as Ralph says). It is a desire to be glorified, instead of glorifying God. Lucifer fell to this and became Satan. He declared, "I will make myself like the Most High" (Isaiah 14:14). In the Garden of Eden, Eve fell to it when she hoped that the fruit would make her as wise as God is (Gen 3:6). Today, we encounter this temptation whenever we become proud or we seek ways to glorify ourselves. The pride of life is often intertwined with the l-u-s-t of the eyes, because in real life possessions bring you prestige, power and popularity. However, pride also rears its ugly head in apparently harmless or noble endeavors - e.g. we can be very proud that we preach / teach / sing / cook very well in church, etc. Did Jesus have any special powers at his disposal to resist temptation that Christians today don't have? No. Philippians 2:6-7 tells us that though he was God he did not cling on to that but emptied himself. As man, he was liable to temptation like we are. He "has been tempted in every way just as we are, yet without sin" (Hebrews 4:15). He had to resist temptation by the Word and the Spirit of God. What lessons about how to resist temptation does Jesus teach us disciples in this passage? Jesus was full of the Spirit when he went to the wilderness. We have to keep on being filled by the Spirit. Jesus resisted Satan's suggestions by quoting scripture. We have to saturate ourselves with the Word of God. Perhaps I can add to it the words of James: "Submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you." (James 4:7-8) We have no strength in ourselves to resist Satan, fight as we might. The key is to intentionally draw near to God.

What do you think Jesus was saying to the Father as he was praying after his baptism? (verse 21) As Jesus probably knew his ministry was to begin from this point on, he might be dedicating himself to God's service. Or (I'm just postulating) he might be praying, "Here I am: I have come to do Your will" (Hebrews 10:9) in fulfillment of Psalm 40:7-8. Since Scripture declares that Jesus did pray such a prayer, his baptism could have been an appropriate moment when he prayed thus. Why would Jesus be baptized along with all the sin-laden people at the river that day? Wasn't he in danger of mis-communicating to them who he was? Matthew 3:15 only gives a clue that he did so to fulfill all righteousness. Since God required all men to repent and be baptized, this could be a move to identify 100% with mankind in that Jesus did not neglect to fulfill even this requirement on mankind. By submitting to baptism, he could be declared 100% righteous because he had not missed out a single command that God gave to men. Other men might have misunderstood him, esp. the Pharisees who in his later ministry complained that he ate with sinners and tax-collectors. There are times when it's wise to clear up misunderstanding, but if we are worried all the time about what men think, we will likely end up pleasing men and not God. In life there will always be people who misunderstand you, but as long as your conscience is right, you must keep on doing what you know is right. Paul also said, "Am I now trying to win the approval of men or of God?.. If I were still trying to please men, I would not be a servant of Christ." (Galatians 1:10) While we try our best not to stumble men, this cannot be done at the expense of disobeying God then. Why do you think God staged the dove to descend in a visible way? (verse 22) I doubt that the masses understood what they saw, but John did, because God had told John beforehand. So I think it was to confirm to John beyond the shadow of a doubt that Jesus was the One who was to come after him. That's why John subsequently directed his disciples to follow Jesus instead (John 1:29-31, 35-36). What was the significance of the Holy Spirit descending upon Jesus at this time in his life? Although Jesus was God, he was also fully man at his incarnation. Like the kings, priests or prophets in OT days, he as a man needed the anointing of the Holy Spirit to be commissioned for God's mission. This event was an anointing and a commission. How did Jesus interpret the Voice that sounded from heaven? It was perhaps an assurance from God the Father that he was in the center of the Father's will. For his posture was "the Son can do nothing by himself; he can do only what he sees his Father doing." (John 5:19) This assurance would pave the way for a very difficult ministry leading ultimately to crucifixion. The Father's voice constitutes a weightier testimony than the testimony of his forerunner, John the Baptist. (John 5:36-37) Did Jesus become the Messiah at this point? Or become divine? Or how do you understand this decisive event? No, Jesus was already the Messiah and divine at birth. That's why he was already called Immanuel, God with us, at birth. (Matthew 1:23) I don't know whether his realization of this identity was immediate or came gradually, because how his humanity and divinity are blended is a mystery to me. One thing for sure - the Father must declare this word to His Son as fulfillment of Scripture, for God said in Psalm 2:7, "You are my Son; today I have become your Father." Hebrews 1:5 claims that this was fulfilled in Jesus. So when was this word fulfilled? At Jesus' baptism. It cannot be missed out. Jesus himself said, "ALL MUST BE FULFILLED (capitals mine) that is written about me in the Law of Moses, the Prophets and the Psalms." (Luke 24:44) What happened at this point is yet another confirmation that he is Messiah.

Isn't John the Baptist's humble statement, "the thongs of whose sandals I am unworthy to untie," a bit overstated? Are we unworthy to serve Christ? If so, why? If not, why not? Some of us may secretly think we are very worthy servants to have contributed a lot to the kingdom of God, esp. if we are highly "gifted". Both John's words here and Jesus' words in Luke 17:7-10 put our status back in the right place. Jesus says the master will expect (without a word of thanks) his slave to prepare a meal for him immediately after laboring in the fields outside. He taught us to say, "We are slaves undeserving of special praise; we have only done what was our duty." We know from other Scriptures that Jesus is not such a harsh master, but these words remind us of our true status. We were sinners unfit to meet God, much less to serve Him, if we didn't owe it to Jesus' sacrifice to put us right with God. That's why John's words were not overstated. We only think he's overstating because in our hearts we are very proud of ourselves to have done a lot for the kingdom of God. We think God owes us a favor. Actually we owe everything to Him. What does John's comparison of water baptism to Spirit baptism tell us about what Spirit baptism means? Since baptizo means to immerse, it tells us to be fully immersed in or saturated with the Holy Spirit. Since baptism is a sign of cleansing, it tells us one purpose the Spirit comes upon us is to cleanse us. (Of course, from other verses, the Spirit fills us with power too.) Since baptism is a sign of regeneration, so is the filling of the Spirit, like it or not. For all who are led by the Spirit of God are the sons of God. (Rom 8:14) If it weren't so, Peter wouldn't have paired up the gift of the Spirit with forgiveness of sins so unequivocally as the sure outcome of conversion. (Acts 2:38) What does it mean to be "Spirit-filled"? How would our lives be different if we were truly filled and flooded with the Holy Spirit? This is a controversial question. From Ephesians 5:18 "do not get drunk with wine which is debauchery, but be filled with the Spirit", the contrast between wine and Spirit implies a generous abundance of the agent we are filled with, and consequently a control by that agent. I would interpret "Spirit-filled" as: * a hunger for the Spirit, that doesn't set limits on the 'abandon' with which we pursue Him. * a control by the Spirit, that doesn't set limits on the things He can command us to do. If we were truly filled this way, we could make a difference in the world like the Apostles did. We may be afraid of "fire-of-judgment" kind of language, but what should our response be to warnings of terrible judgment? We should cultivate a healthy fear of God and examine our lives, in case we have sinned and not confessed / repented. Compare this to the assiduity with which Job got up early in the morning to offer sacrifices for his children, in case they had sinned against God. (Job 1:5) We should get a sense of urgency about bringing the gospel to others, esp. our loved ones. We should be busy doing the works of God while it is 'day'. 'Night' falls when no one can work. (John 9:4) How good a change-motivator is the warning of future judgment? What other motivators might people respond to in addition to this? Or better than this? On the one hand, the coming judgment is a truth which should not be spared. We also saw in Job 1:5 that it can be a motivator to be cautious in our lives. Ecclesiastes 12:13-14 puts it this way: "Fear God and keep his commandments.. For God will judge every deed, including every secret thing.." Fear can be a motivator to keep the commandments. On the other hand, love is a better motivator still. "For the love of Christ constrains us." (2 Corinthians 5:14) If we loved God, we would keep His commandments and not consider it burdensome. (1 John 5:3)

Why do you think John the Baptist calls people a brood of vipers, a den of snakes? These were people who did not believe, nor were their hearts hungry. They came to satisfy their idle curiosity, or maybe they even came to mock. In their hearts there was pride, cynicism or hypocrisy. Sin is a poison like the venom of a snake. It causes one to exalt self and reject God. Like venom, often it harms not only oneself but also the people whom one is related to. E.g. envy, lying, slander, insult, revenge are all sins directed to other people, causing hurt to other people. How did the Jews' religious pride in Abraham keep them from taking John's call for repentance seriously? How could religious pride have that same effect on us? They thought that, since they were biological descendants of Abraham, they must be favored by God above other ethnic peoples, and they must have a ticket to heaven, or Abraham's bosom as they called it. They saw no need to repent and be baptized, like the Gentiles (proselytes to Judaism) did. Today, having a 'religious' heritage like being born in a Christian family, going to church often, giving tithes, having 'ministry' portfolios, etc., can still generate religious pride in us. As a result, we fail to examine our lives daily before God to check the true condition of our hearts and actions. We despise other people who may appear to be very new Christians or not 'gifted' for ministry or not knowledgeable in the Bible, etc. In what way does sharing clothing and food with the poor constitute meaningful repentance? What ways do you find to do this in your everyday life? True repentance turns one away from trusting in self or material security to trusting in God. As a result, one is able to let go of things once grasped tightly. True repentance also embraces the love and compassion of God. As a result, one turns one's concern from caring for self to caring for others. That's why sharing clothing or food with the needy can be a natural outcome (or as we call it, the fruit) of repentance. Before the outburst of COVID-19, I did voluntary service to the residents in the neighborhood. Now I accumulate extra stuff into a corner, ready for the day of collection for charitable purposes. Maybe this question is spurring me to think of other, more pro-active ways as well in future. Tax collectors were tempted to collect more than was due them. How does this same temptation show up in your line of work or education or home? In my case, my fees are fixed by the organization, but I can imagine that if I were to set my own fees, I may get tempted to over-charge too. How will we know when we have repented? What are the fruits of genuine repentance? We can know we have repented if we have confessed our sin, as well as changed our actions in that area. Although it is sufficient to confess to God as long as we are sincere, our hearts are deceitful as long as we don't seem to have to pay a price (that is, we think forgiveness is cheap). This may be a reason why in certain circles they advise you to confess to someone reliable and make yourself accountable to him. James 5:16 says, "confess your sins to one another and pray for one another so that you may be healed." The fruit of repentance is a change in attitude and behavior. How does discontent with our lot in life cause us to sin? What would constitute repentance in this circumstance? Discontent causes us not to be grateful to God and others. It may cause us to grumble, in the process multiplying discontent in others too. Discontent causes us to pursue relentlessly what we think we lack, be it money, fame or some other idol. In the process, we distrust / neglect God and serve only ourselves. A discontent person cannot be generous, since he thinks he doesn't have enough for himself. He cannot generously give to others, neither money, possessions, praise or credit. He wants it all for himself. Repenting from discontent would involve a prayer of confession, a resolution to trust God for what we need, ceasing to pursue / hoard for oneself, and beginning to give to others unconditionally.

Why do you think God chose someone like John to be Jesus' forerunner? John lived in an era where he had to defy the tides of political and religious bureaucracy to be true to his herald message. His proclamation of a coming Redeemer did not sit in well with the Roman government who was quick to quench new revolts from self-appointed redeemers. His call to repentance and baptism did not sit in well with the self-righteous Pharisees, Sadducees and scribes. If John were a bit more cowardly, he would have compromised his message. How can we be sure that all our personal differences are part of God's plan and purpose? Can't some be patterns of sinful reactions to past events? (Let's resist the temptation to get too deep into the mystery of predestination. Grin.) I can't be sure if ALL our differences are part of God's plan. There are certain unique features of what we are, which modern psychology calls personality (e.g. extrovert, introvert, sensing, intuitive, etc.), which I believe is how God made each of us. We can celebrate that, instead try to imitate some Christian hero and defy who we truly are. As we see in John's case, God can use even quirks in our personality. It just means that we are different, not necessarily that we are wrong and sinful. Undeniably, there are also parts of us which are patterns of sinful reactions to past events and people. I guess it takes Spirit-led intuition and techniques/experience (like cognitive behavioral therapy) to uncover and rectify those. In short, we are fallen creatures but made in the image of God. There are aspects of us which we can celebrate, and aspects which we should repent of and rectify. John was raised in the desert. What kinds of circumstances has God used as a training ground for your preparation? In contrast I was raised in a sheltered environment. In my childhood I was quite isolated from friends. This has made me quite learned, and I bring this aspect into my study, analysis and teaching. My earlier isolation had turned me inward to be more reflective and sensitive to feelings. I am not unfriendly, just introspective. In later life it has helped me to counsel with sensitivity. Hence I can celebrate my different background as a training ground. How dependent are you upon what others think and say about you? How can you change this without becoming callous? Being sensitive, I'm quite dependent on what people think of me too. I'd changed slightly and slowly through knowing my identity in me, thanks to Neil Anderson and Ellel training. I think the root of callousness is pride and selfishness, so if we can guard our hearts against those two, our seeking for identity and confidence need not have to spiral down to callousness. What would you say to a person suffering from chronic guilt over past sins? How can guilt be healthy? How can guilt be unhealthy? Such a person has not known the blessed assurance of 1 John 1:9 and that Jesus' death is a sufficient sacrifice once for all. Guilt can be healthy if it spurs us to listen to our conscience and to put things right with God, i.e. it must lead to repentance and restoration. Guilt can be deadly if it leads to condemnation or self-pity. Why is humbling (such as repentance and baptism in John's day) necessary to form disciples of Jesus? A disciple submits himself to Jesus as his Master to learn from Jesus. If he is proud (he thinks he is that good, he can make it by himself, etc.), he cannot submit to Jesus' Lordship. What kind of cutting, filling, straightening, and smoothing work has God been doing in your life? What does he still need to do? Why is this necessary preparation for disciples? He has allowed failure in relationship, disruption of plans, domination of toxic leaders, etc., to force me to halt, retreat in solitude, and take a good look at what's going on in my soul. I am not sure what more He will do (!!!), but since I am not a finished work, He will definitely do more. The one who began a good work in me will perfect it until the day of Christ Jesus (Philippians 1:6).

Actually strictly speaking, Luke does not attempt to prove anything by the scientific method. The scientific method is only good for verifying repeatable things under our control, e.g. making a pendulum swing and timing it. We cannot control the repetition of the birth, works, death or resurrection of Jesus, like we control a pendulum. Rather Luke proves his case the lawyer's way by collecting evidence from eyewitnesses.

What sources does Luke use as he prepares his Gospel? (1:2) As a traveling companion of Paul, Luke likely had contact with the Apostles and many first-century companions of Jesus. He must have got his sources from them. At the same time, we are almost sure that the Gospel by Mark was available by then. What does it mean to be a "servant of the word"? (1:2) What does such a servant do? How does such a servant act? What is the "word" he serves? The word refers primarily to the good news of Jesus Christ, but secondarily to Jesus himself as the Word. Hence a servant of the word is one who has embraced the good news of Jesus Christ and lives his life to serve God's purposes. He would do what God told him to do. He would live in conformity to Jesus' example. What makes Luke an especially good narrator of Jesus' life? How has he prepared for this task? (1:3) Not only does Luke have contact with the eyewitnesses of Jesus' life, but, being trained as a physician, Luke had an eye for details and a knack to dig for evidences. Of course, being well learned with a good grasp of excellent Greek, he was a competent communicator. Is there any way to find "certainty" about the Christian faith? How certain is the Gospel of Luke? What is the certainty we seek? Why do we seek certainty? (1:4) Although Christianity is a walk of faith and is beyond reason, it is not against reason. We cannot prove this faith in a test-tube as we prove a scientific theorem, but we can "prove" it much like how we ascertain the facts of history or how we argue for the probability or improbability of a notion in a court case. We get eyewitnesses to testify, we examine the credibility of their character, we look for loopholes (in any) in their testimony. We piece together the circumstances of time and location, and the kinds of motives in people, to arrive at a conclusion. We do that all the time in life - and in the various disciplines of law, forensic science, psychology, etc. We seek some kind of certainty because we are far removed from the times of the Bible events, and because there are many voices in the world, and also particularly when we face disappointments, trials and the like. If we are not deeply assured of our faith, we will not stand in a day of trial.

I suppose the Spirit can enable us to resist temptation by directing our thoughts to God instead. He can restrain us by speaking to our consciences. How the Spirit enables us to break the hold of the flesh is a spiritual mystery to me, much like how the wind blows. I suppose He changes our desires from sinful ones to God-pleasing ones.