Calling Matthew - The Cambridge Chinese Version (CCV)

(An illustration used in today's sermon)
Based on Matthew 9:9-17

One day, Jesus was walking down Downing Street when he met a rich tax collector named Matthew Brown. Matthew Brown was in his office looking very depressed, worried that he was soon about to lose his job.

Matthew invited Jesus to his home and there Jesus met Matthew's friends whom no one liked because they were all wicked sinful tax collectors who kept raising taxes and giving the money to an oppressive European government.

Outside however, a small pool of protesters were gathering from a religiously conservative group. They were called the ConserPharisees.

When they saw Jesus there, the ConserPharisees were extremely upset, and their leader, David Pharisee said, "For the good of the nation, Jesus should stop associating with these tax collectors who are responsible for our current economic and financial crisis."

Meanwhile, another group emerged from the crowd to confront Jesus. They were known as the disciples of Clegg. Everyone was surprised to see the disciples of Clegg mixing with ConserPharisees, especially since their leader, John the Clegg-tist, was well-known for condemning David Pharisee and calling for reforms in the House of Pharisees.

The disciples of Clegg questioned Jesus, "We are so disappointed you have chosen to stay with the same old party. You could have made a real difference by choosing us instead, Jesus"

Jesus answered, "I have not come to call the righteous ... but fresh elections next year."

Disappointed with Jesus (Matthew 9:14-17)

Then John's disciples came and asked him, "How is it that we and the Pharisees fast, but your disciples do not fast?"

Jesus answered, "How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast.

"No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse.

Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved."

Matthew 9:14-17

Jesus encounters disappointment and disapproval. At first glance, this should not be surprising. Earlier in the chapter, the scribes accuse him of blaspheming (verse 3) and the Pharisees have only just criticised Jesus for hanging out with the wrong crowd (verse 11). Jesus isn't popular among the religious.

But look again at verse 14. This bunch ought to surprise us. They are the followers of John the Baptist. Their negative comments are surprising for at least two reasons. First, they seem to have aligned themselves with the Pharisees. If you remember, back in chapter 3, their leader John didn't have very complimentary things to say about them. "You brood of vipers!" he called the Pharisees, warning them of the fiery judgement of God. Secondly, they accuse Jesus of failing to fast. To be sure, they do dare not bring the accusation against Jesus directly. Rather, they say, "why don't your disciples fast?"

The ESV has a footnote which adds the word, "often" - "Why do we are the Pharisees fast often but your disciples do not... ?" Meaning: they are enquiring after visible signs of piety; obvious evidence of religious observance. After all, speaking publicly in his Sermon on the Mount, didn't Jesus assume that his followers would fast? "When you fast," Jesus says. But Jesus goes on to add these words of instruction, "do not look sombre as the hypocrites do, for they disfigure their faces to show men they are fasting... put oil on your head and wash your face so that it will not be obvious to men that you are fasting."

So Jesus had a ready comeback at his disposal. He could have turned the table on his critics. Jesus could have accused them of betraying their leader by signing up to the wrong team. He could have reminded them of the statements he did make about fasting in such a way only God could see knowing only God could reward. But he doesn't say any of this. I want you to notice how Jesus, in his reply, displays a remarkable sense of empathy, understanding and wisdom in dealing with John's disciples.

1. Religion in a poor source of comfort

Jesus answered, "How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast."

These words would have struck a chord in the hearts of his hearers. You see, they were a movement without its master. Their leader, John, is in prison. In fact, news of his incarceration was what triggered the start of Jesus' ministry. "... Jesus heard that John had been put in prison" (4:12) "... From that time on Jesus began to preach" (4:17).

Jesus picks up on their sadness and loss by linking fasting to mourning. Their fasting has less to do with religious piety and more to do with personal grief. Their bridegroom, their master, their leader has been "taken" from them. In this sense, Jesus understands their loss.

Yet it is in the midst of this painful reality that Jesus appeals to their past experience of joy. "How can the guests of the bridegroom mourn?" "How is it possible?" The simple answer is: they can't! There is no reason to! Instead, there is every reason to rejoice! The picture of the bridegroom at a wedding evokes the sense of expectation, excitement, celebration and fulfilment.

We should not miss the mild hint of rebuke in Jesus' answer. The disciples of John want to impose a religious regulation on Jesus' followers. And these words tell us that this is completely inappropriate. It is inappropriate not because it is not of value - Jesus says God does reward his children who fast for him and his approval alone. But here, fasting is inappropriate ("How can they fast"/"How are they able to fast"?) because Jesus is with them. Jesus is the bridegroom.

This isn't something new Jesus has just made up. It is an illustration John the Baptist himself used when referring to Jesus. "The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete. He must become greater; I must become less." (John 3:29-30)

Furthermore we need to remember the setting of this debate. Verse 15 begins with the word "Then". Meaning: this takes place just after, or even during, the events of verses 9 to 14, when Jesus is eating with sinners. They are at a party! With food and drink and laughter and conversation. They are with Jesus, the one who calls and eats with sinners.

Essentially, these disciples of John are saying, "How can you be rejoicing at a time like this? With these people?" Their grief has led to mourning, and they have chosen to express this mourning by fasting. But their tone reveals how religion has become a poor source of comfort. It has instead led them to bitterness and judgementalism.

2. Jesus is our true source of joy and assurance

We can almost understand why John's disciples are now buddying up with the Pharisees. As much as John tried to denounce their hypocrisy, they still shared the same religious heritage and practices. The temple, the law, the covenants, their national history, the patriarchs - there is so much to build upon, so much in common. It was familiar.

And in times of confusion, in times of stress and depression, we look to the familiar for comfort and direction. It was why they turned to religion, it is maybe why they were now turning to Jesus. He was a regular Jewish guy - everyone knew where he was from. He preached from the scriptures - people called him Rabbi. He talked about God's kingdom - Didn't everyone want God's kingdom to be established?

Yet, Jesus will have none of that. He didn't come to add to the Law - as the Pharisees did with their rules and regulations - he came to fulfil the Law and the Prophets (5:17). He didn't simply announce God's kingdom as a future hope, it spoke of it as present reality. The Kingdom is near because God's promised King is here.

We need to see how Jesus is talking about something radically different from religion. If you look at what he says next, getting Jesus and religion mixed up can lead to destructive consequences!

"No one sews a patch of unshrunk cloth on an old garment, for the patch will pull away from the garment, making the tear worse.

Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will run out and the wineskins will be ruined.
No, they pour new wine into new wineskins, and both are preserved."

What do the new patch and the new wine symbolise?

• Perhaps Jesus is referring to himself. He cannot be contained by old traditions and religious rules. Instead he needs to be understood on his own terms, not to be confused with freedom fighters, learned rabbis or miracle workers. Jesus will redefine expectations of the Messiah as a humble servant, not a proud sovereign; establishing a kingdom not through conquest but by his death on the cross.
  
  
• Or maybe Jesus is contrasting the new community verses the old structures of religion. The church is not to be confined by liturgy and cultic practices surrounding the temple and its sacrifices, instead Jesus builds his kingdom through redeemed sinners.
  
  
• Still others see glimpses of a new covenant, a new promise Jesus institutes over the Old Testament laws; Instead of our outward attempts at covering our sin through sacrifices and earning God's favour through good works and moral living, it is God who inwardly regenerates believers with new hearts enabling them to turn towards him in repentance, and respond with love and obedience.

All three are possible, and I do see how elements of Jesus' identity, community and mission are evident in the imagery of the new cloth and new wine. But we also shouldn't stray too far from the issue Jesus began raising with John's disciples, which I think, Jesus is still addressing with these closing words to them. He is still talking about their grief and their disappointment. He is still dealing with their joyless faith, their religiously-motivated prejudice, and their self-confident presumptions.

Jesus is saying that they are being torn apart. That's the common theme in these words. The garment is torn, but is at risk of being ripped apart. Pour new wine into old wineskins and it gets ruined - literally, destroyed. That is what is happening to John's disciples and the Pharisees. They cannot contain Jesus with religion and it is causing their insides to explode.

Here is a sober warning for those who preach Christ solely as a model for morality and example of religious piety - you will utterly destroy your hearers. They simply won't be able to take it. Not because they will encounter a God who is too holy for their standards, but because they will meet a Jesus who is too gracious, too loving and too joyful for their comfort.

Only new wineskins, Jesus says, can contain the new wine. Both are preserved. It is important to understand what Jesus means by both - he isn't talking about the old and the new wineskins. Rather Jesus is referring to the new wine as well as the new wineskins. Only those who keep Jesus as their centre, those who see Jesus as their treasure and joy, are kept together with him and kept together in him.

Both are preserved.

Despising Joy (Luke 15)

Luke 15 is not about salvation. That is, it is not primarily about salvation. Instead Jesus tells us three parables, all familiar, all precious and all focused on the joy - the joy of salvation.

The shepherd leaves his ninety-nine sheep to find that one lost sheep. But Jesus doesn't end there. He tells us that "when he finds it, he joyfully puts it on his shoulders and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.'" (verses 5-6)

Or the woman who turns her house upside down, just to find that one lost coin. She just cannot contain the news, "she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.'" (verse 9)

But it is the third parable that expands and fills in the meaning of this joy. A son insults his father by demanding his inheritance. He leaves for a distant country where, the text tells us, he " squandered his wealth on wild living" (verse 17). He comes to his senses, returns home, to the surprising embrace of his expectant father, who not only forgives instantly but rejoices over him.

"'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let's have a feast and celebrate." (verses 22-23)

Like the coin, and like the sheep, this son was lost. Like the shepherd, and like the woman, the father rejoices.

"For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate." (verse 24)

But the parable does not end there. This is a parable - Jesus tells us - about two sons (verse 11). And the older son now returns from working in the field. Three things we may note from the following exchange between the older son and his father.

1. The older brother justifies his anger, but also his lack of joy

The older son is not simply mad at his irresponsible younger brother. Rather he is deeply upset with his father.

"But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'" (verses 29-30)

According to him, his father is responsible for his joyless service. All these years, the elder brother had been slaving in the fields, never even having the means (a small goat) to celebrate with his friends. In other words, the older brother felt extremely wronged by his father, moreover, extremely right in feeling angry - and what fueled this sense of indignation was his years of hard work and obedience.

2. The father justifies his love, but also his joy

The father simply responds with generous and compassionate love. "My son," he says to him. Despite all the caricatures the older brother paints of himself as a worker and slave, the father reminds him he is always his son.

"you are always with me, and everything I have is yours." (verse 31)

But ... and here is the point Jesus is getting at - not just that this father, symbolising our heavenly Father - not just that God is loving, and not just that God is generous - but that God finds great joy in redeeming sinners. "But we had to celebrate/It was fitting to celebrate (ESV)" (verse 32)

Here the father picks up on the eldest son's complaint - the elder brother wanted to celebrate but his basis of celebration was his hard work and obedience. The father replies, there is a more compelling reason to celebrate - a more fitting one - The return of his younger brother. "This brother of yours was dead and is alive again; he was lost and is found."

The father justifies his love, but also his joy.

3. Jesus draws us into the joy of salvation, but also the joy of the Saviour

Luke reminds us the context of the parable at the beginning of the chapter. The Pharisees and scribes were criticising Jesus for "welcoming and eating with sinners". And Jesus shrewdly incorporates the Pharisees into the third parable as the older brother. They cannot understand why Jesus would choose to associate himself with tax collectors, prostitutes and the like; the same way the older brother cannot bring himself to forgive his wayward brother, much less, join in his father's celebration over his younger brother's return.

But the peculiar charge Jesus makes in these three parables is not the lack of compassion, but the lack of joy. And boy, is that challenging!

The elder brother rejects the father by despising his joy. And the question at the end of the day is: do we have this joy? Or how do we get this joy? Or how do we experience this joy?

It is an important question because according to this passage, evidently the lack of this joy is symptomatic of the lack of love, a misunderstanding of God's heart, a confusion over Jesus's mission, and possibly more seriously, mistakenly assuming our false sense of self-righteousness in place to true forgiveness by the mercy and generosity of the father.

How do we get this joy Jesus talks about? I think this passage lays out the answer in at least two steps:

Beholding God's joy

Firstly, by recognising it is the Father's joy. "Rejoice with me," Jesus says in verse 6 and verse 9.

Here Jesus is doing something absolutely remarkable. He is displaying the heart of God's joy. What makes him tick. What really makes God's day. It's our salvation.

"I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent." (verse 7) He's high-fiving, chest-bumping, whoop-whopping in heaven when you turn to Jesus as your Lord and Saviour. God rejoices over each and every one of you, Christian!

So the first thing is to see that it is God's joy that is the focus, not just ours, but his as the Father, and his as our Saviour. Before we can rejoice in him, we must first see how much he rejoices over us!

Entering God's joy

Secondly, by entering into his joy. What do I mean: by entering into his joy?

In part, verses 6 and 9, clue us in on Jesus' invitation to rejoice with God. "Rejoice with me." That is: Jesus is calling his hearers, Jesus is calling us, to join him in the very activity that brings him so much joy. By bringing sinners to him. By welcoming sinners in him.

That is the heart of the father's request isn't it? "Join me in welcoming home your lost brother. He is home! He is back!" Or perhaps Jesus might even be suggesting we do even better than this elder brother might have done. Wouldn't it have been absolutely wonderful if it was the elder brother who welcomed lost son, instead of the father? Instead of having to be pleaded with, and coaxed into joining in the celebration, the elder brother should have thrown the party! Maybe even before that, the elder brother might have searched for his younger sibling when he had run away, not unlike the shepherd with the lost sheep and the woman with the coin.

In other words, God involves us in his joy and God enables us to experience his joy by getting us involved in his mission. In drawing a community of people around Jesus, who recognise their lostness and need for forgiveness. In announcing the good news of gospel, joyfully as did the shepherd and the woman. At times even lovingly pleading with tears to those who would reject the offer of the gospel, as the father does to his eldest son.

Do you realise that the greatest good God can give us, the greatest reward God can bestow upon us, is to draw us into his joy? In the parable of the talents, each servant is entrusted with a measure of gold by their master, and when his master returns, do you remember what he say to each servant, the word is actually slave, who has acted faithfully and responsibly?

"Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master." (Matthew 25:21 and 23)

Jesus calls us to enter into his joy. By turning to him who rejoices over us. By joining him in rejoicing over lost sons who return home to their heavenly father.

"Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God."
(Hebrews 12:2)

The Stain of Sin (Genesis 34)

".. as they heard what had happened ... they were filled with grief and fury" (Genesis 34:7)

The Disgrace of Dinah

Genesis 34 is the account of the rape of Dinah, the teenage daughter of Jacob, also the father of the twelve tribes of Israel. Of course, at this point of the biblical narrative, they were the twelve sons of Jacob. The verse above describes their outrage upon hearing what had happened to their sister.

Scholars argue whether the crime constituted rape. Shechem, son of Hamor, the tribal leader of that region in Canaan "saw her, took her, and violated her" (verse 3). This descriptive pairing of "seeing" and "taking" ought to be familiar to the reader of Genesis. We have encountered it at least a couple of times before - Eve "saw" that the fruit in the garden was good and desirable, so she "took" some to eat (Genesis 3:6). The sons of God "saw" that the daughters of man were attractive and "took" them as wives (Genesis 6:2). In each case, desire is followed by decision; impulse justifies intent.

Yet there are the circumstances of the encounter. Verse 1 could be translated - Dinah went out "to be seen" among the women. She was looking to be noticed. And then there is Shechem's subsequent pursuit of Dinah. "..His soul was drawn to (her)... He loved the young woman and spoke tenderly to her (literally - he spoke to her heart)" (verse 3). The young man doesn't merely display deep affection but also some measure of guilt for his actions. The situation is remarkably similar to modern instances of date rape.

Shechem sends - almost instructs - his father Hamor to acquire Dinah as his wife (verse 4). So Hamor approaches Jacob with the proposal - "Please give her to him to be his wife." (verse 8). But why stop there? "Make marriages with us. Give your daughters to us, and take our daughters for yourselves." (verse 9). In fact, think of the possibilities if we became neighbours, business partners - one big happy family! "You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it" (verse 10).

Motivated by shame and anger, the sons of Jacob deceitfully agree to the Hamor's proposed arrangement; on one condition - that every male in the city be circumcised. Shechem at least was enthusiastic with the idea (!) - "And the young man did not delay to do the thing". Wow, talk about keen! Won over by the prospect of new economic wealth, the whole town joins in the fun by verse 24 - "and every male was circumcised".

The reason for the ruse is clear on the third day when Simeon and Levi, brothers of Dinah, exact their revenge on the entire town, killing every male - including Hamor and Shechem - carrying away their wives, children and livestock.

But by the end of the chapter, it becomes clear that the focus of the story is not on Shechem, though great is his sin, nor even Dinah, though great is her pain and humiliation. Notice that she never gets to say a word. In fact, except for the narrator, she is never even referred to by name.

No, Genesis wants us to see that reaction of Jacob and his sons. It is a remarkable picture the bible paints of how we commonly react to sin, injustice and pain.

The Stain of Sin

To see this, we must notice how peculiar sin is described in this passage. Dinah's rape is described not as a crime nor an act of wickedness, but as a "defilement" (verse 5). The brothers are incensed, yes, but moreover they express a deep sense of shame. Verse 7 say they were angry because Shechem had done an outrageous thing against Israel (which could either mean their people/nation, or more likely their father/family name - still, notice that it's never an offence against their sister). "Such a thing must not be done," they say.

"Defilement" conveys sense of impurity. Something clean that has been made unclean. It is a loaded word that is used regularly in temple worship. Someone who approaches a holy God must be ritually clean. To be defiled is to be stained - stained with sin. It is to be made unfit for the presence of God.

And part of the offence expressed by the sons of Jacob in verse 7 had to do not so much with the fact that their sister had been raped, but that she had been raped by a Canaanite; a non-Jew. Verse 14 reinforces this: giving Dinah in marriage to a foreigner would be a "disgrace". Circumcision was prescribed as the symbolic act of "cutting off" that which was unholy and defiled. Yet Simeon and Levi had a different idea of what needed "cutting off" - they cut down every male in the city in the effort of "redeeming" their sister. Their deep sense of shame and injustice could only be quenched by blood. They certainly couldn't depend on their father, Jacob. He didn't do or say anything. He just kept quiet when he first heard about Dinah (verse 5).

When Jacob finally did speak up it was right at the end, only to betray his selfish insecurities and hurt. "You have brought trouble to me... making me a stink to the inhabitants... my numbers are few... if they gather... against me and attack me, I shall be destroyed, both I and my household" (verse 30).

Jacob and his sons display two radically different approaches to dealing with sin and shame.

One approach is to bury it. That's Jacob. Things are bad, but they could get worse - especially with kids like his. Maybe that's why he kept quiet at first. Some people read this passage and blame him for being a bad father, but in his eyes he's just trying to keep the peace. There's no point going to war against the locals and after all, the offending party were trying to make amends.

Still, his own sons recognise the hypocrisy in dad and decide to take the matter into their own hands. That's the second approach. Anger. Make someone pay. Simeon and Levi are insulted. It's their sister that's been treated like a prostitute (verse 31) - notice they didn't say it was Jacob's daughter that had been wronged. They made it personal. It was their shame; it was their pain - to the point that they were blinded to their sister's pain (having just given her to Shechem as his wife, only to kill her husband three days later).

Two different approaches. And neither of them work. That's the problem with sin. We try to get rid of it, through our efforts and denial, but the stain's still there. It is always there.

Even at the point when Levi and Simeon are hacking away at the townspeople - you would imagine at this point they would have been satisfied! Their wrath quenched. The blood satisfying their thirst for revenge! Yet at this point the narrator paints a very different picture.

"The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister." (verse 27)

Isn't that curious? It's not just Shechem's sin that is in view. Verse 27 says, the whole town - they had been the source of "defilement". The whole city was stained as far as they were concerned. They were trying to deal with one sin, but then it got out of hand. They tried to scrub it off, but it's not just one tiny bit - it's never just one tiny bit - soon it's everywhere and affects everyone.

That's the picture of sin in this passage; that's the story with this family. One horrible sin that just sticks like a bad stain you can't get off not matter how hard you try. But worse, as you do, it just grows and grows. Rape leads to deception leads to murder. Irresponsibility leads to mistrust leads hate.

The Power of the Gospel

Now it is very tempting to conclude by simply pointing to God's justice. If only Simeon and Levi knew of a God who sees all and will judge all, they would not have acted the way they did. If only Jacob had feared such a God, he would have been quicker to recognise the injustice taken against his own daughter. And indeed, the bible does look forward to a time when God will raise the living and the dead to stand before him for all they have said and done both good and bad. Shechem will be there, together with Hamor, Dinah, even Jacob and his sons. In fact, you and I will also be there.

While there is some satisfaction in knowing God's justice will be done and seen to be done on that last day, the bible is much more focussed on a different day - a day 2000 years ago when God's righteousness was revealed. It was revealed at the coming of the Lord Jesus Christ (Romans 3:21-22).

For Christians, the certainty of justice lies not simply in the future hope that God will one day deal with all sin and wrongdoing in this world - but in the knowledge that our sins have already been judged through the death of Jesus on the cross. Believers are forgiven, freely and completely.

One of the most powerful images the bible uses to convey this reality of forgiveness and transformation is that of washing.

"But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God." (1 Cor 6:11)

This verse is taken from a letter Paul wrote to the church in Corinth (where he would go on to address sexual sin). It is powerful image isn't it? For so many - for those like Dinah - who might live with the reality of sin, the effects of sin - who try daily to deny the presence of their sin as a coping mechanism like Jacob; who try to resolve the shame of their sin through impulsive action and even more pervasive sinning like Simeon and Levi - isn't this something absolutely refreshing and yet mind-boggling? A gospel which says that in Jesus, God sees you are completely made clean. Not only that pure. More than that - holy! Even more amazingly - accepted and righteous.

Nothing you need to do, nothing you could do. Except trust in Jesus who takes your sin upon himself and receive his righteousness and life from the cross.

Isn't this glorious? That we are washed, sanctified and justified? To be loved and fully accepted by God. Friends, if you are in Jesus, that's exactly what you are.

Reminders of God's Grace - 2009 Annual Review

Top 10 Highlights of 2009 @ The English Ministry

Here is a quick review of the ten most memorable events of 2009. There were so many to choose from but hopefully this short list will help us recognise God’s marvellous grace and mercy shown us in Jesus, leading us to respond with thanksgiving, prayer and witness of the gospel.

1. Colossians + The Just Jesus Rap
   We kicked off the year studying Colossians which reminded believers the importance of remaining in Christ. "So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness." (Colossians 2:6-7).
   Many of us will remember the awesome "Just Jesus Rap" performance which was written based on the first two chapters of Colossians.
   
   
   "Jesus over earth has all supremacy
   He is the head over the body, he's the deity
   Through the blood that he has sheddeth, in his body reconciliath
   In which showeth in all things he has authority"
   
   
2. Genesis @ Rock Fellowship
   Our mid-week bible study ran every single week of 2009! We began a fresh look at the book of Genesis starting right from the beginning, covering each verse and each chapter in turn - from creation to the fall; from the destruction of the flood to the building of Babel; from the calling of Abraham to God's blessings poured out upon the nations - with each step learning more of God's plan to save individuals, families and communities through his chosen "seed" promised in Genesis 3:15 ultimately pointing forward to the coming of Jesus.
   
   
3. Matthew's gospel @ Sunday services
   Matthew's gospel presents a powerful testimony of Jesus as the promised Christ and King, fulfilling all expectations in the Old Testament and bringing in all the promises of the Kingdom of God. Best of all, opening the gospel each Sunday has allowed us to meet with Jesus in the flesh and in His Word. We have read of his birth and baptism; his mission and ministry; even his trials and temptation - all of this pointing forward to his purpose for coming into this world: to save us from our sins by dying on the cross (Matthew 1:21).
   
   
4. Christmas Party
   Our special guest event was entitled "Coming Home". It was a unique Christmas service which looked at how Jesus left his heavenly home to make his home in us and to his dwelling among us as his people (John 1:14 and Revelation 12:3). The choir put their heart into learning and practising the carols and the children added to celebration and lively atmosphere of the day.
   
   
5. Farewells
   We said goodbye to Faye, David, Rich, Shirley, Helen, Judy, Molly, Andy, Susan, Sophia, Lang and Kinki; We love you, we miss you and we pray that you will continue to grow in the knowledge of God's grace and goodness in Jesus!
   
   
6. New Year + New Birth!
   Bartow Wylie spoke on "True Prosperity" in the bible at a special guest Chinese New Year event. The day ended with a big hotpot event to also celebrate 4 sisters who had come to know and profess Jesus as their Lord and Saviour. Hallelujah!
   
   
7. Chinese Student Survival Event
   At the beginning of the new academic year, Rock Fellowship held a welcome event for new Chinese students in Cambridge. We introduced them to useful "survival" tips: how get around town, relating to a new culture and even where to stock up on Asian cooking ingredients! The day ended with a lucky draw, lots of snacks and a tour of the Mill Road shops.
   
   
8. Men and Women's Fellowships
   Fun weekend activities which included a picnic at Grantchester, trips to parks, cooking lessons and even beauty treatments (for the girls only!). At each meeting we looked at bible passages relevant to men and women in their true identity to be found in Christ - dealing with work and aspirations, marriage and godly relationships, as well as true beauty and inner worth.
   
   
9. Chinese Cultural Night
   Tasty snacks, Mandarin lessons and even a martial arts demonstration were on the programme for our annual Chinese Cultural Night at Harry's International Cafe. The gang from Rock Fellowship had a wonderful time getting to know language students from all over the world.
   
   And finally, the most memorable event of 2009 is.......
   
   
10. The 2009 Solid Rock Music Event
    So much preparation and time and work went into this event and in the end, I think I speak from everyone when I say it was WORTH IT! The youth were amazing in their dedication and teamwork. They put their talents and time together to write and perform their own composition ‘Never Failing Trust’ which was an excellent reminder to hold on to Jesus amidst the troubles of this world. Their growing faith and commitment to the Lord was shown And this showed - not just in their attitudes and actions through in the practices and final performances - but even more through their newfound joy and unity in the Lord. It was fun, it was exciting, but most of all, it gave glory to Jesus - our only true Solid Rock and Foundation given us to trust for our salvation and fulfilment in God.

Believing is Seeing (John 6)

How do we know Jesus is the true Bread of Life?

We looked at John chapter 6 yesterday at the Chinese Church where Jesus miraculously fed 5000 with 5 barley loaves and 2 fish; and this question was asked at the end of the service. How do we know Jesus is who he claims to be - the true Bread from Heaven, who gives everlasting life to all who feed on him?

1. We cannot know based on our own existing appetites

It is worth noticing that the passage itself asks the same question.

At this the Jews began to grumble about him because he said, "I am the bread that came down from heaven." (verse 41)

Then the Jews began to argue sharply among themselves, "How can this man give us his flesh to eat?" (verse 52)

It wasn't just the crowd - even Jesus' own disciples had problems with his words:

On hearing it, many of his disciples said, "This is a hard teaching. Who can accept it?" (verse 60)

But right from the beginning, Jesus says they are making their judgements based on their existing appetites.
Jesus answered, "I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill." (verse 26)

We are motivated by our stomaches; our hunger; our desires. We come to Jesus with a list of our needs to be met. So often we leave disappointed thinking that God has not fulfilled our expectations. But instead of finding our appetites too big, Jesus says they aren't nearly big enough. You have had your fill! You are too easily satisfied!

2. The True Bread brings True Life

The crowd is shrewd enough to connect Jesus' miracle with the biblical account of manna during the time of the Exodus.

So they asked him, "What miraculous sign then will you give that we may see it and believe you? What will you do? Our forefathers ate the manna in the desert; as it is written: 'He gave them bread from heaven to eat.'" (verses 30-31)

Jesus corrects their reading of the bible on two points. Firstly, it is not Moses who gave them manna but God. In this, Jesus is similar to Moses in miraculously producing bread and feeding the crowd. Yet, Jesus is vastly different from Moses - Jesus himself produced the bread that fed the crowd. The connection is not between Jesus and Moses, but Jesus and God.

Secondly, even the bread that Jesus speaks of is superior to the manna in the desert. Both come from heaven. Both come from God. But the True Bread brings life!

"For the bread of God is he who comes down from heaven and gives life to the world." (verse 33)

"Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die." (verses 49-50)

3. Taste and See
But the core of question remains. How can we know?

The short answer is - by eating it!

"If anyone eats..." (verse 51). "Unless you eat..." (verse 53). "Whoever eats..." (verse 54). "Whoever eats..." (verse 56). "The one who feeds.. " (verse 57). ".. he who feeds on this bread.. " (verse 58).

Psalm 38 verse 4 says "Taste and see that the LORD is good". And it is the same here. We come to know Jesus fully by trusting in him fully. We receive eternal life by eating of the Bread of Life.

4. Hear and See

The crowds want to see more miracles. Only then will they believe Jesus (verse 30). For the crowd 2000 years ago and maybe for many of us today, seeing is believing. Jesus replies with stinging words. Having seen, they have not believed (verse 36).

By the end of the chapter, it is Jesus' words that draws and divides. Because of his words, most leave him! This is hard teaching - they say. And give them some credit - it was! Believers are eat his flesh, drink his blood (verses 53 to 56)?

Yet for Christians, these are words of life - and Jesus calls on us to feed on him spiritually.

"The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are Spirit and they are life." (verse 63)

In the bible, hearing leads to believing leads to seeing. Often, we get it the wrong way around. We want to see, in order to believe, and only after that, will we hear what Jesus has to say. That is what the crowds thought. "Show me more miracles to prove who you are! Then we'll consider what you have to say."

We have just come off Easter when sermons have been preached on the resurrection of Christ. Many focus on the proof of the resurrection and this is important. But it is all the more important to preach the resurrection not simply as the bible's proof to non-believers (Acts 17); but as the proof of assurance to believers in Jesus. If anything, we should expect that preaching the resurrection may well serve as warning to those who do not trust Jesus. In the case of Paul at the Areopagus, it was evidence of Jesus raised to judge (Acts 17:31). And here in John's gospel, Jesus would refer to it as source of offence!

"Aware that his disciples were grumbling about this, Jesus said to them, "Does this offend you? What if you see the Son of Man ascend to where he was before!" (verses 61-62)

The words of Jesus divide. But they also draw.

"No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me." (verses 44-45)

And in the end, those who remain with Christ do so because of his words.

Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life. We believe and know that you are the Holy One of God." (verse 68)

5. Believing is Seeing

As a Christian, this can be a very uncomfortable passage to read. Here the bible talks not about a passive salvation but an active savouring. I am not just to draw my life from him but to be drawn to his death. Knowledge of Jesus is framed in terms of hunger and thirst. Faith is equated with feasting.

Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty." (verse 35)

And the biggest challenge for me from this passage is the radical reality Jesus paints for those who do claim to believe. On the one hand, he condemns those who are blind to the knowledge of who he is, having seen what he has done and having heard what he has said. Yet on the other, for those who have put their trust in Jesus, these words ought to open our eyes to the treasures that are already ours in him. Having believed we ought to be able to see!

"For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day." (verse 40)

To believe in Jesus is to always look to Jesus. To keep our gaze upon him and never turn away. It is to continually focus our hearts on the cross where he was broken for our sins and raised for our life. To believe in Christ is to see Christ as our complete satisfaction and fulfilment - in this life as well as the life to come.

Looking to Lust (Matthew 5:27-28)

You have heard that it was said, 'Do not commit adultery.'

But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.

Matthew 5:27-28

1. Sin of sight

Most preachers will apply these verses as Jesus' warning against pornography. Rightly so. Adultery is an offence to God - not simply the act but even the mere thought of the act of adultery is in view. Jesus says that anyone who looks lustfully has already broken the 7th Commandment (Deuteronomy 5:18) in his heart. Pornography combines the two elements of passion (here the NIV translates the Greek epithumeo as "lust", elsewhere words like "desire" and "longing" are used; or even "coveting" - which lead some commentators to conclude that the 10th Commandment is also in view) and sight - effectively drawing the same penalty for the sin of adultery according to Jesus. The ensuing verses advocate extreme measures to remove temptations to this sin. "If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell." (verse 29). Notice the re-emphasis on sight. Many a suggested application include severing that broadband internet line or cancelling a cable TV subscription.

2. Adultery and idolatry

Yet Jesus' words on lust have both a sharper focus and a broader application than this, and it is worth thinking about the example Jesus himself has given us before supplying our own. Jesus addresses adultery - marital unfaithfulness. The "woman" in verse 28 could very well be translated (another man's) "wife". It is worth noting that the very next issue Jesus deals with is divorce, the severing of the marriage partnership - so serious a matter in God's eyes it is only permissible on the grounds of sexual misconduct (verses 31 to 32).

At least that is what Jesus starts with in verse 27. God explicitly and repeatedly warns the Israelites not to break their marriage covenant - through the commandments given to Moses - and in various other passages in the Old Testament. Adultery, or the breaking of the marriage covenant becomes a picture of the Israelites unfaithfulness to a faithful God.

Another thing you do: You flood the LORD's altar with tears. You weep and wail because he no longer pays attention to your offerings or accepts them with pleasure from your hands. You ask, "Why?" It is because the LORD is acting as the witness between you and the wife of your youth, because you have broken faith with her, though she is your partner, the wife of your marriage covenant.

Malachi 2:13-14

Judah has broken faith. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the LORD loves, by marrying the daughter of a foreign god.

Malachi 2:11

3. Looking to lust

But Jesus does not end with adulterers; his words are directed towards all his hearers - he is speaking to us. "But I tell you that anyone who looks at a woman lustfully". My study bible is careful to outline that this means lustful intent. The Greek (pros to epithymesai auten) literally means "for the purposes of lusting for her". And this is important as it distinguishes malicious action from natural reaction. What is in view is not sexual arousal or attraction - These are pleasures given us by God as part of our physical senses.

Jesus is speaking to the person who looks in order to lust. It is the series of actions taken for the very purpose of pursuing this pleasure - the lingering look and the feeding of the fantasy. Again, pornography fits the profile as a very relevant application for our culture - its prevalence driven by the convenience afforded by the Internet.

However, there is possibly an even sharper interpretation of verse 28 - which could well be translated as "looking in order to get her to lust" (the verb 'epithymesai'-lust modifying 'auten'-her). The action of "looking" is still loaded with the intent - but it is carried out with the sole motivation of arousing a sexual response within the other person. In a word, it's flirting. It is casually chatting up the girl at the bar. It is dressing provocatively. It is toying with a girl's emotions or getting a guy's attention. It is looking in order to get the other person to lust.

Here is a seriousness in appropriately relating with members of the opposite sex. When speaking of divorce, actual physical sexual misconduct would be the only permissible (even so, not necessarily prescriptive) grounds of separation. And yet here Jesus deals at the level of intent - simply causing arousal. Not just within oneself, but externally and intentionally drawn from the other person. It is irresponsible. And it is foolishness. Moreover the real danger according to Jesus - is that it is damnable (Hell is mentioned twice in the ensuing verses 29 to 30)! The question is why?

4. Relationships, not rules

If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.

And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.
Matthew 5:29-30 (Compare this to Matthew 18:6-9)

I have already alluded to the various interpretations applying these verses to situations involving pornography and sexual temptation. Many are looking for practical steps, and these words provide the motivation to translate thought to action. Yet, I would argue that this isn't enough. In fact, I think this is far from what Jesus is saying. You can't scare someone out of sin. Neither is Jesus giving us a step-by-step guide to avoid the temptation to sin.

Adultery is one of six real-life examples Jesus uses to illustrate not merely the breaking of regulations from God, but our fallen relationship with God; in turn, mirrored by our broken relationships with one another. In each instance, he starts with a religious rule only to end with an examples of personal relationships - between two brothers (verses 21-26), between members of the opposite sex (verses 27-30), between a husband and his wife (verses 31-32), between a victim and his oppressor (verses 38-42) and ultimately between man and God (verse 48).

So much so, that when Jesus speaks about hell and judgement, he paints it as the response to a relational offence.

Anger: But I tell you that anyone who is angry with his brother will be subject to judgement. (5:22)

Murder: But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. (5:28)

The Old Testament King David, who was guilty of both adultery and murder, wrote these words of repentance in Psalm 51:

Against you, you only, have I sinned. (Psalm 51:4)

Meaning: all offences are relational - and all sin is ultimately against God. Until we see this, we will not have truly repented. Until we know this, we will never have the power to deal with temptation to sin; nor be able to face the devastating effects of living in a sinful world.

Jesus draws the line from our struggles with sin - anger, pride, lust, hate - connecting the dots right up to God's righteous judgement over our sin - hell, fire (5:22). On the surface, Jesus is starting to sound like another one of the religious teachers - framing his arguments in categories of and terms like "holiness", "perfection" and "righteousness" - the language of the law; the language of rules given by God and revealed to Moses. But just before you recoil in fear or disgust - just look again at how he defines these terms.

According to Jesus - love for our enemies becomes the true measure of godly perfection (verse 44), forgiveness and reconciliation take precedence before worship (verse 24); and patient suffering becomes a righteous response to personal injustice (verses 38-42).

Jesus helps us to recognise sin as sinful. He opens our eyes to God's righteous judgement over our sinfulness. But he does all this so that we can can fully appreciate God's final response to our sinful condition - love, forgiveness and reconciliation through the cross. God's last word on sin is not simply judgement but Jesus.

6. Reconciliation and restoration

On the cross, Jesus bore the full weight of God's punishment on our sin. He did this to fulfil all the requirements of the law (Matthew 5:17). The cross is the supreme declaration of God's righteousness - judgement for the sins of the entire world is poured out full strength on this one man. It is the most glorious display of God's mercy and love - the Son is sacrificed for us while we were powerless and undeserving (Rom 5:8-9).

But more than just declaring the righteousness of God or displaying the love of the Father, the cross does one more thing. It draws us to Jesus.

Meaning: Christians are empowered in their struggle against sin, but are also eager to live out their lives in Christ. This is why Paul can say: (God) condemned sin in (the flesh), in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit (Romans 8:3b-4). The law is fulfilled in Jesus on the cross; the law is fulfilled in those who live for Jesus (according to the Spirit) and no longer according to sinful desires.

For the Christian struggling in sin the cross means we are not simply emptied of our desires and freed from guilt, but filled. Filled with renewed zeal to seek God's holiness; filled with thankfulness in response to his love shown us through Jesus; filled with the righteousness that comes from trusting in Jesus' death on the cross; and filled with the Holy Spirit who helps us at our time of need and prayer.

When engaging with sexual sin in particular - the bible doesn't just expose its shame, the devastation caused to marriages, the impairment of self-image and human dignity, the hardening of conscience or the deepening of addition. But the bible shows us how we are desperately seeking to fill our need for approval and love from some place or person other than God. The gospel - the good news of forgiveness through the cross - points us to a deeper joy and fuller life only Jesus can give. By emptying himself on the cross, he fills us with his righteousness. By taking our shame, he frees us to come into the full acceptance of his Father in Heaven.

Paraphrasing Romans 8:3-4 again: The righteous requirements of the law are fully filled in Jesus at this death so that Jesus might fully fill us with his love in our lives.

The cost (Matthew 8:14-22)

When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever. He touched her hand and the fever left her, and she got up and began to wait on him.

When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: "He took up our infirmities and carried our diseases."

When Jesus saw the crowd around him, he gave orders to cross to the other side of the lake. Then a teacher of the law came to him and said, "Teacher, I will follow you wherever you go." Jesus replied, "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."

Another disciple said to him, "Lord, first let me go and bury my father."But Jesus told him, "Follow me, and let the dead bury their own dead."

Matthew 8:14-22

1. Introduction - In the crowd

Tomorrow is a big day for teenage girls all over the UK because tomorrow, finally after months of waiting, is the release of the DVD edition of New Moon, the latest series in the Twilight movie phenomenon.

Robert Pattinson who is the leading actor in the movie arrived at Leicester Square, London just a few days ago and he was received by a hoard of screaming fans - mostly teenage girls; a few not so teenage moms- who had waited 32 hours - not minutes; hours - to catch a glimpse of the 23 year-old Hollywood star.

Now all the guys are probably saying to themselves, "How pathetic! That is just sad!"

While it is easy to make fun of Twilight teens, Naruto nutters and Facebook addicts - I wonder if you realize that a lot of people point their fingers at Christians and say, "Are you any different?"

Look at some of the songs we have just been singing a minute ago:

"Come! Now is the time to give our lives (!)"

"Come bow before him now in reverence and fear"

Today's passage is so relevant to us. Because on one hand we have one of the clearest, most consistent calls of Jesus to follow him - Jesus is calling for us to give him our very lives…

Yet on the other hand, Jesus will challenge any expression of blind faith - essentially asking his followers - Are you sure? Do you realize what is involved?

And whether you call yourself a follower of Jesus, or you have never considered the claims of Jesus before today - I think the bible is going to surprise all of us by telling us not just how to be a Christian; but why. Not just how to be a follower of Jesus but the reasons why we should consider following him.

For me at least, questions that deal with the "why" and not just "how" are challenging; they are helpful. Because most of the questions I struggle with every day are "why" questions. Why is there suffering? Why should I trust the bible as God's word?

These questions are helpful and refreshing in a world that is very keen to tell us "how" to live. We come to church and expect to hear 10 steps on how to be a better Christian. Here is how you deal with that problem. Don't drink, don't smoke, don't watch Twilight (!), pray more, study harder, eat your vegetables and pay attention during the sermon!

Today we are going to meet two men who come to Jesus - they want to follow him. And Jesus will turn to them and ask, "Do you know why?"

He helps them think through what it means to be a Christian by giving at least three things to think about. Jesus says to these two men, and he says to all of us today - following Jesus is

• much harder than you think,
• it is more demanding than you can imagine,
• but it is the most worthwhile thing you could do with your life.

3 points: It's much harder, more demanding, but it's the most rewarding, fulfilling thing you could do in your entire life.

2. Much harder than you think

Verse 19: A teacher of the law came to Jesus and said, "Teacher, I will follow you wherever you go."

Here is a man who is trying very hard to impress Jesus. Let me give you some background why I say that this man is trying very, very hard to get Jesus' attention.

The passage begins with Jesus surrounded by a crowd. Jesus has his fans and that is not surprising. If you look at verse 16 - people were bringing the demon-possessed to Jesus; they were bringing the sick to Jesus; and he healed them all. Notice that Matthew says that Jesus drove out the spirits with a word. He heals a leper by saying, "Be clean!" (I know it's two words in English - but it's only one in the original language) and the man was completely healed.

(A lot of teenagers wish they had that power - to be able to stand in front of your messy room - socks on the floor, dirty laundry, mould on the windows - and say "Be clean!" Awesome!)

The point the bible is making is that - healing, driving out spirits, miracles - these were a snap for Jesus. He healed with a word. Meaning: not just that it was powerful but that it was impressive. Whoa!

So it isn't surprising that Jesus was popular but what is surprising is Jesus' response to his popularity.

Verse 18 says, "When Jesus saw the crowd around him" his immediate reaction was to leave town. Go to the other side of the lake.

It is at this moment that Matthew introduces us to the first man. He calls him a "teacher of the law"; which doesn't mean he was a lawyer or a teacher - it is a term for scholars. It is a phrase for intellectuals. And notice how this scholar, academic, intellectual addresses Jesus?

Teacher. Professor Jesus. Dr Christ (sounds like a rapper - Dr Christ in da house).

What is he doing? He is showing respect. But he is also trying to get Jesus' attention. "I will follow you wherever you go."

Anyone watch Titanic last night? Celine Dion singing - "Near, far, wherever you are, I believe that the heart will go ooooonnn!"

Or Whoopi Goldberg in Sister Act: "I will follow hiiimmm, follow him wherever heee may goo!"

But look at how Jesus responds to the scholar. He doesn't reject him. He doesn't accept everything he says either.

He basically tells the scholar: It is a lot harder than you think. Or at least, it is a lot harder than you expect.

Jesus starts with the positive: by emphasizing God cares for his creation. It is an example of God's care for his creation. The birds have nests, the foxes live in holes. God's care is reflected in his creation.

But Jesus did not come into creation to make himself comfortable. He left his home in order to enter creation. He left the praise of angels to be rejected by men.

John 1:11 He came to that which was his own, but his own did not receive him.

Jesus shouldn't be rejected, yet the bible says he came with the expectation that he would be.

And here Jesus spells out how following him will be hard - it will be hard - in at least two ways.

Expectations

Firstly, it will be hard because of our expectations. The crowds come to him expecting to be healed. The scholar admires Jesus for this teaching. If one thing is obvious from these few verses it is that people come to Jesus with all sorts of needs, reasons and expectations. Yet Jesus is always confronts our expectations with the reality of his true mission and purpose.

Remember the Sermon on the Mount? Jesus saw the crowds coming towards him, Jesus saw his disciples gathering around him and Jesus opens his mouth saying, "Blessed are the poor in spirit, blessed at those who mourn (meaning you've lost someone you love)… blessed are you! When people insult you, persecute you, falsely say all kinds of evil against you because of me."

Jesus enters this world with full expectation of rejection and suffering. It shouldn't have been that way, but that is the reality. And he doesn't hide the fact that it will be the same for his followers.

The Chinese Church is one of the largest and fastest growing church, whether in China itself, or in migrant Chinese communities in Europe, the US and Australia. It is all too easy to get caught up with the statistics and excitement and the joy, and lose sight of how much this growth has come through suffering.

Someone comes to you saying, "I want to follow Christ!" The bible says in Luke 15: Heaven rejoices over one repentant sinner. We too, should rejoice! Yet Jesus himself is clear about hardship that can snatch this joy away (in the parable of the sower). The bible calls for us at times to rejoice within our suffering (James 1:2 - count it all joy… whenever you face trials of many kinds). And we should, too.

One of the most loving things you could do with a new brother or sister in Christ is to walk though the passages of Scripture which talk plainly about what it means to trust Christ in the midst of pain. To prepare them for times of hardship as they continue to live lives for Jesus in a world that is still under the power of sin and death.

2 Timothy 3:12 - In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted

Acts 14:22 - "We must go through many hardships to enter the kingdom of God"

Philippians 1:29 - For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him

It has been gifted to you two things: You receive a gift from God. It has a big bow on it; you open it only to find two gifts inside. One is faith - faith in Jesus. The other is suffering - suffering for Jesus.

So number 1, it will be hard - says the bible, says Jesus - and we need to come with the right expectation of this hardship at least being a part of the blessing that comes from following Jesus.

Ego

But secondly, it is hard because of our ego.

The scholar comes to Jesus essentially with his resume, outlining what he is willing to do. And Jesus turns to him saying it is not about what this scholar is willing to do, but recognizing what Jesus has come to do for him.

"The Son of Man" is Jesus' favourite way of referring to himself (It comes from Daniel 7 which is a prophecy of the one who would receive authority to carry out the will of God). And later on in the gospel Jesus will tell his disciples - in Matthew 20:28 - The Son of Man did not come to be served, but to serve and give his life as a ransom for many.

Now I think this is one of most misunderstood verses in the bible. We hear these words and think, I must serve more. Especially here in our Chinese culture, in our Chinese Church - we come with a genuine desire to be helpful and to be useful. We want to serve. We give lots of opportunity to serve - tea, playing music, leading bible studies.

But Jesus says he did not come to be served. He came to serve.

His followers had a big problem with this. Peter had a problem with this. LF was talking earlier about Jesus washing his disciples' feet. It was a menial task for the lowest of servants - but Jesus did this. One by one, he got down and washed their sticky feet. But Peter objects - "No… you shall never wash my feet" (John 13:8). How does Jesus respond? Unless I wash you, you have no part with me.

Unless I serve you, you have no place being with me. Jesus did not come to be served but to serve. Has he served you?

Jesus doesn't say to the scholar - you will lose your home, you will be rejected - no, Jesus says the Son of Man - the Son of Man has no place to lay his head.

It isn't about you - and what you can do - your gifts, your talents, your sincerity - it is firstly about what I have come to do for you.

You see, this scholar is so eager to distinguish himself from the crowd. All these mindless people, I am not like them. I've not come to be healed. I've not come to get something from you - I will do everything for you.

But at least the sick know that they need Jesus. At least they see that only he can help them.

Cambridge has its share of scholars. Many define themselves by their academic achievements. And it is all to easy to come to Jesus looking for the same sense of approval. To come to church and distinguish ourselves from the crowd by emphasizing our gifts, our self-reliance, our willingness to share our blessings with others.

But you cannot do that with Jesus. He came not to be served. But to serve… and to give his life as a ransom; as the price for you yours.

Have you been served? Have you come to Jesus not with your pride but with your pain? Not with service but with your sorrows.

And that's hard. To admit that we're far from perfect. We are broken, we have needs and only Jesus can fill them.

It is easier to say, "let's die with him" (John 11:16) - that's brave, that's sacrificial - than it is to confess "Jesus had to die for me". He had to, I could never save myself. I am sinful, wretched, broken.

Following Jesus is harder than you think; when it has to do with our sinfulness, our expectations, our pride and ego.

But secondly, following Jesus is more demanding than you could imagine.

3. More demanding than we could imagine

Verse 21: Another disciple said to Jesus, "Lord, first let me go and bury my father."

And Jesus replies with what I think is the most offensive, disrespectful words anyone can ever say in a Chinese Church - "Follow me, and let the dead bury their own dead."

Choi! Choi! Choi!

You might not have a problem with these words; I do. I struggle with them. Because I think my dad I a great guy. If you have ever met my father - he has visited us a few times; many of you have met him - he's nice, friendly. Let me just say, we have had our problems. There were lots of times I am not proud of - but we always worked things out. Especially when it was something important. Especially when it was something serious.

And it doesn't get more serious than a family tragedy. This man's father is dead. And goes to Jesus saying please let me bury him. I don't know his relationship with his family, but come on, any boss would say - "take the week off". And teacher would give an extension on that deadline. A good friend would say, "Let me drive you home. Let me be of comfort."

But Jesus says, "Let the dead bury their own dead." What's going on?

Firstly: to prepare for this talk I did some reading. People a whole lot smarter than me have been studying this gospel for close to 2000 years. And frankly, many doubt this guy is sincere.

What I mean is this: if you were to read this story in the Middle East - now communities there are very big on family obligations - the family comes first in everything - if you were to tell this story in the Middle East - they would get very upset. But not with Jesus - they would be upset with the son.

They would say, "This son is not sincere! His father isn't dead."

And what they mean is this: There is no way a son would be in a situation where his father's dead body would be left in the open without a burial.

And they would say: this is not a situation of a family tragedy but family obligation. The son is actually saying to Jesus, let me leave you to serve my father until his death. Let me fulfil my family obligations. After that… I will follow you.

Do you see what he is saying? Jesus, you are important; you are right up there - but mum and dad are even more important.

And we get a clue of this from verse 21 where he says "First…. First, let me go."

Family comes first.

We could run a church campaign called "Family comes First" and we would get a lot of attention. It would be popular - activities for kids, visiting the elderly, celebrate father's day, mother's day - make it a really big celebration!

(To the tune of In Christ Alone) :
Family first, God is second,
girlfriend comes right at the end.

Jesus' response

Jesus says no. The son says, let me go - Jesus says - follow me instead.

Who does he think he is?

If you have never asked that question, you've never read the bible. I don't care how you have come to church or called yourself a Christian - if you've never come to a point of amazement; even shock - and asked "Who does Jesus think he is?" You have never read the bible.

Chapter 7 verse 28: The crowds were amazed at his teaching

Chapter 8 verse 27: The men were amazed and asked, "What kind of man is this?..."

Again and again, the persistent reaction is shock, amazement and even anger. If you have never come to the point where you just scratch your head and wonder, "Who does this guy think he is?" You have never read the bible - because you have never met Jesus.

Engaging with the son

And yet, before we get our defenses up - before we start dividing ourselves into those who take the man's side, the those who take Jesus' side - notice that Jesus doesn't question his sincerity. Jesus doesn't say, "Your father isn't dead".

But what does Jesus do? He engages with him on his terms. The same way he deals with the scholar, Jesus deals with the son, on his own terms.

When Jesus says - Let the dead bury their own dead; he is saying - Your family obligations - as responsible as you are in fulfilling them - will not save you. And more importantly: your family obligations - as responsible and sincere and loving are you are in fulfilling them - will not save your family.

It won't save you. But it won't ultimately save them either.

Care for the lost

You know that times I have been tempted to leave Jesus - it's not when bad things happen to me. Quite the opposite actually: When I face trouble I run to Jesus. I pray harder, I find I trust him more fully - no, the times when I have been tempted to leave is not when I face difficulty and hardship - but when those close to me are in pain. When the people I love - are far from God. That's when I think I'm most vulnerable.

I wonder if that's the case for some of us today: you have people you love, whom you care about - and they can't stand coming to church. Jesus is a swear word. Just the other day someone said to me they were walking past a church and their son suddenly said - "I hate Christians. I hate God."

And one of the hardest things the bible has to say to you is… you are not helping them. You are not helping them by leaving Jesus yourself.

It is one thing to love your family. But it is quite another thing to leave Jesus in order to love your family. If you do this: as sincere as you are; as serious as the situation is - you are not helping yourself - and you will not help them either.

Life and Death

It all comes down to what your definition of life and death is. Death is not the end of this life. The grave is not all that there is. Hebrews 9:27 says "man is destined to die once, and after that to face judgement." Life does not end with death; it ends either with judgement, or it ends with Jesus.

The bible says we are dead in our sins, meaning all of us are under judgement, and are as good as dead.

And following Jesus is not just a means towards life. Jesus is saying, following him is the very definition of life. To live - to truly live - is to live in Christ.

Life and Death. Judgement or Jesus.

Conflicting demands

I am sorry if this sounded like too glib an answer. Here is a filial son struggling with demands from home and it almost seems like Jesus is just putting more pressure on him the poor man. You might even think that it's a cheap shot talking not just about the physically dead (his dad), but referring to his living relatives as spiritually dead. But don't lose sight of the focus here - Jesus is addressing him. He is talking to the son.

Take a step back and look at the setting of this account again. Matthew calls him a disciple. Presumably this man has been with Jesus for at least a short while and would have been witness to the remarkable ministry of healing and miracles in his hometown Galilee. Perhaps he was even there at the Sermon on the Mount - listening to Jesus on the Kingdom of Heaven and its demands.

But now Jesus suddenly decides to leave home. Everyone's headed for the boats to cross to the next town and it looks like he will have to leave as well. And the man chooses this moment to say to Jesus, "Lord", or "Master" - recognizing his authority; recognizing his position - but he says to Jesus, "Lord, first let me go."

The first guy - the scholar - his motivations were internal. His expectations. His accomplishements. His willingness.

But the son - his motivations are external. Family obligations. Expectations laid on him.

And his request to Jesus is to "let him go". Meaning to release him from one demand to meet another. It looks very responsible. "I have another pressing engagement". "An emergency has come up".

Forgive me for saying this: but I think that is how we often justify our big life decisions. With excuses. Oh, my family wants me to do this. Aiya, my boss is soooo unreasonable, he is forcing me to stay back.

I hear it all the time with respect to Jesus. "I'm Chinese, I cannot betray my culture" - seriously, someone said that to me once (and frankly many more just don't dare use these words).

What is your excuse for not considering Jesus seriously? Family? Scholarship? Ambition? Your reputation as a scientist?

Jesus isn't laying some kind of guilt trip on this man. He spells out his choices clearly. Is it a demand? Yes. But he calls Jesus his Lord, and that is the right a master exercises over his servants.

And yet, the fuller answer is "No". For this man cannot fully meet the demands of God. Death is a reminder that we all fall short of the demands of God's holiness. But Jesus will lead us to a place where all the requirements of God, for holiness, righteousness and love will be met.

He calls the man to follow him to the cross.

3. The most fulfilling thing you can do with your life

And that brings us to our final point: We've seen that following Jesus is much harder than we think, more demanding than we could imagine, but now we will see that following Jesus is the most fulfilling thing - the only worthwhile thing you could do with your life.

And the key to this is answering a very simple, blindingly obvious question ….

Jesus says, "Follow me!"

And the question is "Where?"

It is such an obvious question isn't it? What is the destination? What is the purpose? Where are you leading me to?

And whether you read Matthew or Mark, Luke or John - all the gospels bring us to the same destination. All the gospels have the same central focus on Jesus making his journey to Jerusalem, where Jesus will be put on trial, he will be tortured, he will be sentenced to die a very public, painful and humiliating death on the cross.

If you can see that; If you see the direction Jesus is taking us in and leading us to - the passage takes on a whole new meaning.

To the scholar, Jesus says, The Son of Man has nowhere to lay his head. That expression: to "lay his head" occurs one other time in the gospels. In John 19 verse 30 which records Jesus hanging on the cross, right near the very end of his life, he cries out "It is finished" and John says: with that, he bowed his head - same words in the original Greek. The Son of Man lays his head only upon his death on the cross.

And to the filial son who is anxious about his family duties - the cross reminds us Jesus left his Father to be with us. Jesus leads his followers to the place where they will have to bury him, their Lord. Let the dead bury their own dead.

How do the scholar and the son respond to Jesus? We don't know. The bible just doesn't say. But how do you respond? What would you say to Jesus.

Jesus says, "Follow me". Follow me to the cross. There I am rejected. There on the cross, I give my life.

The NIV bible has the heading "The Cost of Following Jesus" and that is absolutely right. There is a cost, but it is a cost paid not to Jesus, but by Jesus. You see, in the original text, there were no subheadings - these were added in much later for our benefit. Instead, the words that introduce this dialogue are found in verse 17.

This was to fulfill what was spoken through the prophet Isaiah:
"He took up our infirmities and carried our diseases."

On the cross, Jesus paid the cost of your sin, your death - but also for your life and your discipleship.

That's the reason for the bit about Peter's mother-in-law. Notice that here Peter (one of the earliest disciples) still has both home and family. Before this, Matthew records such spectacular accounts of healing - with the leper and the official's son. But why include this incident? A fever?

But what happens after Jesus heals her? The NIV says she began to "wait on him". It is actually the word "serve". Luke records that she served "them", but Matthew is more particular - She served "him".

Before she can serve, Jesus has to serve her. The Son of Man did not come to be served, but to serve. And he gives his life - we have to see this - he give his life - to make it even possible to respond with ours. By his wounds we are healed.

To the scholar Jesus says - following me is hard - but I have come to endure hardship and rejection on your behalf

To the son Jesus says - following me is demanding - but I have met all the demands with my death.

And on the cross - Jesus says to all of us - this is the measure of how much you are worth to me. Follow me to the cross and there I will take your pain, I will bear your sin and you will receive my joy and my reward.