FORGIVENESS: YES - REVENGE: NO (LUKE 9.51-56)

• The leaders of the Samaritan village refused to welcome Jesus (9.53). If we were disciples of Jesus and were there, we might like the sons of thunder become so upset. The refusal created emotional pain among the twelve, leading towards negative feeling. John, James and their fellows were burnt by the spirit of vengeance. The disciples of Jesus felt uneasy with such a harsh rejection. Their pride was hurt. For John and James, the attitude of the Samaritans was absolutely unacceptable. Who were the Samaritans? Were they better than Jews? Why did the Samaritans reject Jesus the king and the Messiah? Many more questions were actually active in the mind of the twelve, motivated by prejudice. Allow me to apply my imagination to approach the prime message of the passage.

• For us who are now believers of Jesus Christ, allow me to humbly ask this question, 'How many times had we refused to welcome Jesus before eventually we decided to follow him wholeheartedly?' Do we realize that in the past we were indeed like the leaders of that Samaritan village? Those who now welcome Jesus were in the past probably refused him. Those who now refuse Jesus may indeed in the future open to him. There is no proper reason for us to show hatred and to take any revenge towards those who stand against Jesus. Jesus had died for them too: he loves them and now is patiently waiting for them to return. Remember that Christ had died for us while we were still weak, sinners and enemies of him (Rom 5.1-11).

• To us, followers of Jesus, I ask another equally significant question, 'How many times have we been refusing to obey God? Christians belong to no one but Jesus. Sadly often we fail to welcome Jesus to reign over our lives. Rev 3.20 reminds us again and again that Jesus is now waiting in front of the door and knocking our hearts. Will we open that door widely for Jesus and allow him to rule over our lives? Many times we permanently lock that door, and in this case, again we are not different from the Samaritan leaders of the village. Luckily enough Jesus does not call fire from heaven to consume us.Though Jesus had died for us and washed our sins away, he never give up with our stubbornness. His love is eternal and his forgiveness is always available.

• We like John, James and the rest of the disciples are often tempted to judge and condemn other people based on their lacking and weaknesses, without realizing that (1) we were and probably are no different from those people; (2) those who are now in opposition against God may be God’s best friends sometimes in the future; (3) Jesus loves all people with their inherent weaknesses and lacking – including those who refuse to welcome him. The passage reminds us that judgment belongs to God alone. Our duty is not to revenge, but to forgive.

THE UNSEEN BEAUTY OF MOVING BACKWARD (LUKE 9.51-56)

• Few days ago in one of Surrey parks, Keiko and I saw a truck moving backward collecting garbage. She asked me a simple question, ‘Dad, why is that garbage truck moving backward?’ I did not think too long to respond to her question, ‘The truck is moving backward, so it can leave the playground by moving forward without necessarily making a turn; the size of the track is too narrow for the truck to make a turn.’ Our situations are often similar to the above illustration. Our track often limits us from always moving forward. The space is often too narrow for us to make a turn. There are times when we need to retreat. It sounds awful, but it helps us to move forward better in the future.

• Instead of forcing the leaders of the Samaritan village to open the gate for the group, Jesus decided to make a detour (9. 56). Jesus did move backward. Jesus was willing to give up his original arrangement for different village. Jesus however did not change his commitment for Jerusalem. In our modern expression, mission is not changeable, but strategy is. When one methodology is locked, mission often is not successfully accomplished. Flexibility is always smart. Yielding is therefore not always discouraging. In the case of this narrative, Jesus was willing to submit to the local human authority, and it avoided unnecessary conflicts between Jesus, his disciples and the Samaritans. Moving forward against strong opposition will often result not in success but in destruction. When our way is blocked, God may want to show us: (1) a better way (we might not be able to see) to achieve the goal; (2) a broader and more holistic picture of God’s mission (we often tend to be too narrow on this issue); (3) that we need a rest to regain energy to fulfilling God’s calling well.

• Jesus here was practicing a humble leadership. Although he could, Jesus did not exercise his authority as the Son of God to destroy the village (9.54-55). Leadership and authority are for Jesus servant hood and humility. When the leaders of the village refused to welcome Jesus (9.53), he simply accepted the rejection. Jesus knew the village belonged to a community different from his. Contrast to the attitude of John and James (9.54), Jesus respected the decision made by the village leadership. Though Jesus himself was the standard of righteousness (since he himself is God), he appreciated differences. Pride and intolerant are characters foreign to Jesus. A step to retreat is not always a foolish decision to make; often it shows manners, politeness and humility. Retreat is thus a time to remember that (1) we are here for God, because of God and with God; (2) God’s way is different from ours, and his wisdom is higher than our wisdom. An act of retreat, especially in Luke 9.51-56 does also serve as an exemplary character and moral of a total humility not only before God, but also before men (and women) of this world.

THE HARVEST IS GREAT BUT THE LABORERS ARE FEW: THE MISSION OF JESUS IN LUKE 10.1-12

• In the past, the church used to think that mission fields are remote and primitive places owned by 'uncivilized' people or the savages. In that context, to do mission is understood as to sending missionaries to those strange places on earth. Today, church views mission differently. Mission fields can defined as a work place in a developed, industrious, rich, glamor city of New York or as a study place in the excellent sacred environment of the academia such as Oxford, Cambridge and Harvard. We can do mission everywhere. Wherever we are we are in the mission field. Whatever our definition of mission is, the keyword (and the key verb) of our passage (Luke 10.1-12) is definitely 'SENDING.' Please bear with me for some surprising insights and observations from the narrative.

• (1) Jesus sent the seventy (or seventy two) disciples of him to cities and places that Jesus himself was about to go (v.1). As followers or disciples of Jesus, we need to have a strong sense that we are sent by God to accomplish particular tasks in specific places. Though we are not apostles in the sense of Paul, Peter, James or John, we actually are modern apostles of God. God sends us as his missionaries to proclaim the good news of the Kingdom on earth.

• (2) The seventy (or the seventy two) disciples were sent to places that Jesus was about to go (v.1). The awareness of being a missionary of God is important, but the knowledge of where God wants us to be is another equally important element. Do not be in the wrong place! Do not do the wrong thing! Churches need to be in the same season in which God is there. Luke 10.1 is a very strong verse which encourages us to do what God is doing in this era; to stay in a place where God's presence is there; and to go out according to the leading of the Spirit of God. If those three characteristics are in us, we are truly the missionaries of God.

• (3) The harvest is truly great, but the laborers are few (v.2). Believers often view mission work with a heavy heart. We tend to view mission fields as scary places and mission works as the last option to be chosen where there is no better position. Jesus, on the other hand, viewed mission from different point of view. For Jesus, the best word to illustrate what he meant by 'mission' is 'harvest.' Harvest is a positive agricultural term, signifying fullness, happiness and success. It is the end of season when all the hard works are repaid. Farmers look forward for harvest excitedly. Do we own Jesus' lens in viewing the works of mission? Are we looking forward to be involved in mission ministries with great excitement? Jesus was so excited for mission - Are we? Are we in the same season in which Jesus is now authoritatively dwelling and actively moving? Or are we somewhere else?

• (4) You are sent out as lambs among wolves (v.3). A lamb is a popular biblical imagery. Jesus himself is called the lamb of God. A lamb is often used to show meekness and complete obedience. A lamb however is also an image of slowness, weakness and vulnerability. Wolves on the other hand are fierce, always starving for prey, and ready to kill the lambs. That was exactly the mission destination of the seventy (or seventy two). Mission fields are places full of risk. Mission works are full of risk fulfilling God's mandate activities. Though we are invited to harvest with spirit of excitement, there is no promise that we are free from danger. In business terminology, risk is defined as challenges we actively and consciously take for bigger profit. Risks thus add meaning and value to our ordinary lives. Extraordinary people are risk taker ordinary people. Extraordinary missionaries of God are risk taker believers. Seeking comfortable life is the opposite of fulfilling the mission of God. Mission is not concerned so much with the safety of the missionaries, it is concerned more on the salvation of those whom the missionaries are going to serve. Difficulties and challenges in proclaiming the good news of the Kingdom are not unnatural; Go your way! (v.3).

• (5) Carry no money bag, knapsack and sandals; greet no one along the road (v.4). We all know mission needs a lot of money and resources. Fund raising for mission is today every where on earth. Jesus however did not allow the disciples to bring money, food and other basic needs. The disciples were even not allowed to ask people for help ('greet no one' in the sense of expecting supports from others). Speaking of financial issue, there are two different kinds of missionaries. One is resourceful, the other is resource less. Jesus' mission was without any doubt adopting the later. Mission works promises no (financial) security. Do remember that money does not send us, but God does! The availability of (financial) resources neither justify nor validate our mission. While doing fund raising is not wrong, Jesus did not view money as the (core) requirement of going out for mission.

• (6) I think there are good reasons to say that Jesus wanted to teach the disciples to completely depend on Him rather on their own resources or strength. In the mission of Jesus (read v.2: God's harvest), the owner of the business is God. The harvest belongs to God. Therefore, strength and resources should also come from God alone. When God is not the sole resource in our mission activities, we are in the danger of being trapped of building our own kingdom.

• (7a) We are responsible to deliver shallom (peace; vv.4-7). Though the proclamation of the Gospel sharply confronts individuals, we need to be aware of two truths. First, the result of Gospel confrontation should be a new state of being peace with God. As Paul argued in Romans 5.1-11, we who were once enemies of God are now reconciled with God. Second, the methodology of proclaiming the Gospel should not provoke confrontation and conflict both on personal and community basis. Proclaiming the good news of the Kingdom should be done peacefully in a friendly environment, and with a humble and sincere spirit. We are not called to change others' belief. We are responsible only to share the good news of Jesus Christ, who is the Prince of Peace (Is 9.6).

• (7b) We are responsible to proclaim the Kingdom of God (vv.8-12). The 'Kingdom of God' is not an abstract and neutral noun. We are called to proclaim the Kingdom with urgency because it is here and near. There is an indication that in Jesus' mind there were many Jewish fellows who were not aware of the fact that the Kingdom have been inaugurated through him. Some others were perhaps intentionally refusing the coming of the Kingdom by their negative attitudes towards Jesus and his disciples (vv.10-12). Our task in proclaiming the Kingdom should convey the imminent element of the Kingdom. Proclaiming the Kingdom is proclaiming the absolute reign of Jesus on earth. The Kingdom of God requires none others but immediate responses of trust and obedience by welcoming Jesus in one's life.

• (7c) We are responsible to deliver the ministry of healing (v.9). The command to heal those who are sick should be understood literally. The power behind this healing ministry is indeed a realization of the authority of the imminent Kingdom of God inaugurated in and through Jesus. The healing is important, but the proclamation of the powerful author behind the healing is far more important. Sickness in the Gospels however should not be limited only on physical weaknesses (cf. Lk 5.31-32). Without underestimating the pain of physical suffering, more and more people are indeed in need of spiritual, emotional and social healing. As God's ambassadors, we are called to deliver healing ministry, by strengthening the weak, healing the sick, restoring broken relationship, and comforting those who are in sorrow.

• Some reflective questions for us to answer: (1) Who do we think we are? Are we missionaries of God?; (2) Where are we now? Are we now in our God's designated mission field?; (3) Are we so excited for being men and women of purpose in God's mission enterprise? (4) Are we desiring comfy life or are we fulfilling a full of risk missio Dei?; (5) Do we do what we do on the foundation of financial (resources) availability? Or do we do what we do because of our obedience to God's calling?; (6) Who is the ultimate source of our ministry? Who is the true hero in the Kingdom of God? Non-Nobis; (7) Are we aware of our roles as the ambassadors of God? Do we realize that our universe is desperately yearning for peace, healing, and the just and righteous Kingdom of God?

REJECTION IS A CALL TO PEACE WITH GOD AND SELF (LUKE 9.51-56)

• Tips number three: when we feel that we are rejected and neglected, do not be panic! Crush leads to unwise decisions. Such decisions results often in misfortune both to ourselves and to others. Learning that the group was not welcome by the leaders of a Samaritan village, the sons of thunder were upset (9.54). John and James, two out of three most impressive disciples of Jesus reacted emotionally. Both disciples proposed to call the fire from heaven (to destroy the village) without considering some significant elements. Please do examine some of the considerations with me:

• First, both John and James were over confident that Jesus will approve their proposal. For the Jews, the Samaritans were absolutely not friends. In the time of Jesus, the Jews did not interact with the Samaritans. The relationship between the two was severely awful (cf. Jn 4). Knowing that they were not welcome to enter through the Samaritan village, both disciples were fired by hatred and spirit to revenge. They showed no manners; they were rude; they were not able to appreciate differences; they failed to respect others' point of view; they were extremely exclusive and less tolerant. John and James miscalculated Jesus. The heart of Jesus was fired by love and compassion. Jesus appreciated differences and was tolerant; Jesus seemed to offer the village second chances - we never know, perhaps sometimes they might graciously welcome him. Jesus did not exercise his divine authority to abuse the Samaritans, instead he showed manners and humility by yielding to another village.

• Second, both John and James were very arrogant. If Jesus were to approve their proposal to call fire from heaven to destroy the village, do we think John and James were capable to do the task? The calling of fire from heaven recalls the story of the great prophet Elijah. Elijah was a 'sign and wonder' prophet in the Old Testament. God's authority was vividly reflected on the life and ministry of Elijah. But, who were John and James, and the rest of the disciples? The Gospels tell us their failures more rather than their successes. In Luke 9.37-43a, they failed to cast demons from a boy, and the crowd were complaining towards their failure. John and James did not only miscalculated Jesus, but they also miscalculated themselves. They thought they were better than who they really were. They overvalued their identity, capability, authority, skill, and power. They were not aware that they were far different from the great Old Testament hero, Elijah. Their proposal (and if Jesus were to approve) will bring nothing but shame to themselves and to the clan of Zebedee.

• Third, the decision to destroy the whole village was not fair. If the village's size was ordinary, they might have around a thousand people lived in it. Do we think all of them including babies, children and women refused to welcome Jesus? I do not think they did. Those who refused to welcome Jesus were only the leaders of the village. They were most likely male, rich and powerful. The rest of the village did not care who will enter through their neighborhood. If Jesus were to approve the fire to come to destroy the village, Christian faith would have been far from justice. The overruled spirit of revenge will be a devastating force to the innocence. The 9/11 is an example of how hatred fails to do justice. The sons of thunders seemed to neglect the aspect of justice. The New Testament (solidly supported by the Old Testament) convincingly shows that the religion of Jesus was established on two solid feet; Justice and Compassion. Justice is a manifestation of the righteousness of God, while Compassion represents the unconditional love of God.

• Fourth, the Samaritans did not hate Jesus personally. If Jesus were not a Jew and he were not on his way to Jerusalem, the village's leaders will generously welcome him. The conflict was not between Jesus and the village. The conflict was initiated hundred years before the incident. The leaders of the village did what they were suppose to do. According to the local custom, it was necessary for them to refuse Jesus. They simply followed the tradition and obeyed the rules of the community. There was no personal hatred towards Jesus. We, as John and James, often fail to see rejection from this point of view. When we experience rejection, it is not unnatural for us to think and to feel that the person who refuses to accept us, intentionally desires to hurt us. Such a narrow minded conclusion is destructive. People may not welcome us in places we want to be, unfortunately seldom we are able to see that reasons behind such a refusal is not personal but professional. The emotional reaction performed by John and James were surely unnecessary and foolish.

• When the difficulties are mounting, when the feeling of loneliness is on top, when no one seems to care for us, and when the neglect looks very harsh, we are encouraged to stay calm with God and try to evaluate things all over again considering all necessary elements related to ourselves and others. In that situation, we are called to have peace with God and ourselves: that is when we regain our confidence that God accepts us always, and that we are willing to accept our own SELF. When the divine peace is there, we are ready for wise decisions and fruitful outcomes.

SEASON OF LOVE OR SEASONAL LOVE?

• Commenting on Valentine, People use to say that February is a 'season of love.' The challenging question to that statement is, 'Is love seasonal?' Arguing from biblical values, I propose that:

• (1) Love is a determination leads toward life long commitment and loyalty.
• Love endures hardships and sorrows.

• (2) Love is an endless process of re-identification with the objects of the verb;
• Love is not only a noun but also an active and powerful verb.

• (3) Love forgives, accepts brokenness, and appreciates second chances.
• We are able to love others because God loved 'the broken us' first.

• (4) Love crosses all human-made boundaries.
• Love understands no limits.

• (5) Love is not legalistic:
• love does not fulfill minimum requirements,
• but pursues excellence.

• Celebrate you love!

ONLY A PERSON WHO RISKS IS FREE

• Almost 20 years ago today, I disclosed an awesome piece of composition written by unknown author. My short and simple learning from the poem is 'It is better to live in a full of risk life rather than to 'live' in a fancy death.' To me, to risk is not merely an accessory of life, but is intrinsically part of the life itself. To avoid risk is therefore to escape from the wonderful and full of surprise life graciously granted by God. Please read the lines attentively, and start your life with a new fresh perspective!

• ONLY A PERSON WHO RISKS IS FREE

• To laugh is to risk appearing the fool.
• To weep is to risk appearing sentimental.
• To reach for another is to risk involvement.
• To expose your ideas, your dreams,
• before a crowd is to risk their loss.

• To love is to risk not being loved in return.
• To live is to risk dying.
• To believe is to risk despair.
• To try is to risk failure.

• But risks must be taken,
• because the greatest hazard in life is to risk nothing.
• The people who risk nothing,
• do nothing, have nothing, are nothing.

• They may avoid suffering and sorrow,
• but they cannot learn, feel, change, grow, love, live.
• Chained by their attitudes they are slaves;
• they have forfeited their freedom.

• Only a person who risks is free.

'COMPROMISE' IS UNKNOWN TO JESUS (LUKE 9.51-56)

• When the wall of rejection seems to be so high and thick, what normally people do? First, some people may return home and cancel the mission, saying: it is not possible and it is not doable. I am not strong enough to realize the dream. In boxing vocabulary, we call it as being 'knocked out' - I am not willing to face such difficult realities. Please give me something lighter to do. The obstacles have shifted the mission and the ultimate goal set by the board. In reality, not few people have run away from the calling of God because of the demands and the consequences are very high (Lk 9.62). They were on fire at the beginning, unfortunately the fire were diminishing because of the overwhelming burden.

• Second, other people may say, 'Why don't we bribe the guards so we can go through the wall via forbidden 'staff only' door?' The purpose is maintained, but the moral is somehow compromised. The tendency is to justify all methods in order to achieve the goals. The case shows a success in preserving the goals, but a failure in preserving the ethics. The truth is this: Goals without ethics are barbaric. To be honest with you, religion without morality is one of the most dangerous creatures in our world today. God loves and requires both commitments: (1) we are to live in his purpose and (2) we are to live according to his values. One cannot be left out from the other. Goals and values should go hand in hand harmoniously to reflect the remarkable plan of our mighty creator.

• Third, some others may also argue, 'Why don't we lower the quality of our product?' Our plan is to have a winter holiday in Hawaii, but our budget is very limited. The options are three. One, we choose to go to a cheaper destination. It may not be as fantastic as Hawaii, but well, it is okay. Two, we delay the holiday until next year. Hopefully our saving will be better enough by next winter. What we need is simply to be patient for another year. Three, we do extra hours work to collect more money in order to depart for a warm Hawaii this winter. We may be discomfort right now, but we will enjoy the warm sunny beach of Hawaii this year. All alternatives are not wrong in the business of planning trip to Hawaii. In the service of God however, we are called not to be perfect but to be excellent. The rule is this: no second best will please God. Sometimes we may need to shift and to lower our irrational dream. Sometimes we may need to delay the due date for accomplishing our dream. But many times, we simply need to add effort and labor in order to produce the best fruits in the right season. What many of us are unwilling to do is to paying the price. We are desperate for extraordinary quality but we are unwilling to pay the appropriate expenses. To bargain the price is to compromise the quality.

• In Lk 9.51, Jesus resolutely set out for Jerusalem. The Samaritans refuse to welcome him because he was heading for Jerusalem (Lk 9.53). Jesus' goal is Jerusalem. For Jesus, Jerusalem was different from Hawaii. Jerusalem for Jesus was not a land of pleasures, but a place of tortures. Jesus uncommonly did not change his mind and direction. The wall was so huge. He will be brutally persecuted and inhumanly killed in Jerusalem, but Jesus never shifted and compromised his destination. The opportunity to flee from travelling to Jerusalem was there, but Jesus did not take any advantage of the situation.

• Did he try to persuade the Samaritans by telling a lie? If Jesus were to tell the Samaritans that he were not a Jew, the village might be widely open for him. If Jesus were to tell the Samaritans that he were on a journey to Ephraim, the village surely would be open for him. The answer is 'No.' Jesus did not compromised the ethics in achieving the goal. While for most of us, difficulties serve as temptation to sin against the morals of the Kingdom, Jesus was faithful to the obey the rules.

• Instead of changing his destination or compromising his values, Jesus opted to pass different village to accomplish his mission. The distance might be farther. There was a need of more time, more energy, more labor and certainly more efforts. The cost was more expensive. The journey through the other village will likely be more burdensome, stressful and tiring. Jesus however stick the purpose set by his Father. His obedience is complete and total. In Jesus, there was no compromise in destination, in values and in quality. He gave all the best he could to accomplish the will of his Father. Will you and I follow the path of Jesus?

THE GLORY BEYOND THE WALL OF REJECTION (LUKE 9.51-56)

• Rejection is many times like a wall that hinders us from moving forward. We are in the midst of accomplishing things, but suddenly we realize the dreams will not come true so easily. Everyone of us probably is not too unfamiliar with rejection. We might have experience rejection at least once. Some of us may desire to pursue degree in a specific prestigious university, but end up in a different college. Some others may want to work in a gigantic worldwide company, the competition however is too tight that we are not able to join the business. Young people know what the meaning of a broken heart is. 'I love you Honey and I want to spend the rest of my life with you - will you marry me?' said Bob to Jenny. Jenny replied, 'Thank you Bob, but if you really love me, please tell Daniel that I love him so much - can we simply be friend?' Bob is eliminated; Bob fainted. Rejection causes disappointment. In the absence of wise guidance and self control, disappointment will be very much destructive.

• Rejection is a reality. We however need to learn and practice to seeing the real reality beyond the wall of rejection. In Luke 9.51, Jesus viewed his journey to Jerusalem not simply as an approach to death, rather he viewed it as an approach to another glorification of being taken up to heaven. Death is not an encouraging word for most of us, but being taken up to heaven is absolutely splendid. Beyond the mountain of difficulties is a promise valley. Beyond the wall of rejection is a glorious treasure. Neither the promise valley nor the glorious treasure is visible to us unless we are able to reaching the top of the mountain and to breaking the wall. Thus, we need to have a sight that is able to penetrate through the wall of rejection and through the mountain of difficulties.

• Our ability to see what is beyond the wall of rejection is significant to help us focus on a life fascinatingly designed by God: that is a life with purpose. However, it is not complete. Along the way after the elimination, we are frequently preoccupied and intimidated by mounted difficulties. We may easily devastated by such a challenging situation. In this context, no prayer is better than a cry like this: 'Open the eyes of my heart Lord! I want to see Jesus!' The letter to the Hebrews recorded the life of Moses, saying: 'Moses persevered because he saw him who is invisible' (11.27). Stepping in the path of rejection is not easy. Though our eyes are able to see the splendid ending of the journey, the process itself may not be painless; we may feel lonely and abandoned. We need to see Jesus and to convince ourselves that Jesus is always available for us: Immanuel.

• Two related to eyes-skills are required to stay positive in facing rejection. Eyes that are able to look at the glory beyond the wall of rejection and mountain of difficulties is one. And eyes that are able to see the presence of God in all aspects of our lives, good or bad, and especially when we feel that he is not there with us is another. On the wall of the apartment we now live in, a beautiful ornament with a meaningful words, says:

• 'I believe in the sun, even when it is not shinning,
• I believe in love, even when I can not feel it,
• I believe in God, even when he is silent'

• The wonderful words above were according to the best information available discovered in the cellars of Cologne, Germany (1939-1945), and most likely were written by someone hiding from NAZI Concentration Camp. The author invited his/her fellows to grasp and to experience the presence of God in the midst of brutal systematic persecution created by the regime. With the same spirit, I invite all of us to rejoice not only in our strength, but also in our weaknesses and suffering, and to trust that God never leave us alone. Jesus is our best friend when we are lonely and abandoned, because he himself was once rejected.

JESUS' DOUBLE REJECTION IN LUKE 9.51-56

• Luke 9.51 says 'Jesus resolutely set out for Jerusalem.' The better expression for 'resolutely set out for' in this context is to 'fix his heart with determination.' Jesus was ready to travel to Jerusalem which means he was ready to be brutally persecuted and to die on the cross. The cross is a vivid image of how God the Father declined to be with his only Son. The Father is holy, while the Son was carrying the sins of the world. Hanging on the cross, Jesus cried, 'Eli Eli lama sabachthani' which means 'My God, my God, why have you forsaken me?' (Mat 27.46).

• I do not have any intention to underestimate the physical tortures and pain our Lord Jesus had to undergo, I however feel that the rejection of the Father hurt the Son even more. Many times the interior damage is worst than the exterior injuries. It was in that bitter situation and with heavy heart that Jesus was determined to depart for Jerusalem. Here Jesus performed an extraordinary obedience to the will of his Father over his own comfort. This conclusion finds its affirmation in the garden of Gethsemane: Jesus prayed, 'My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done' (Mat 26.42); 'Abba Father, everything is possible for you. Take this cup from me. Yet not what I will, but what you will' (Mk 14.36); 'Father, if you are willing, take this cup from me, yet not my will , but yours be done (Lk 22.42).

• The shortest way from the region of Galilee to Jerusalem was via Samaria. Jesus sent messengers on ahead into a Samaritan village to get things ready for him (Luk 9.52). 'To get things ready for him' means nothing than 'asking permision to pass' the village. Jesus was indeed showing manner and humble gesture by properly requesting the admission to enter through the village. For the second time however, Jesus was rejected; this time he was rejected by the Samaritan leaders of the village.

• The situation in the border of that Samaritan village was trully tempting for Jesus. First, Jesus might opt to run away from the reality he should have to face in Jerusalem. My wild imagination tells that Jesus might argue to his Father, 'Look I have try my best to obey you, but the toll road to Jerusalem is now blocked!' On this issue, I would say that the will of God is not always smooth, comfy and easy. The will of God requires none but complete obedience. Second, Jesus might opt to zealously fight against the village by delivering his approval to John and James' proposal to destroy the village. The history of Israel tells that the Samaritans were absolutely not friends of the Jews. Devastating a Samaritan village was probably for the Jews more a heroic action rather than an act of immorality. Third and this what was decided by Jesus: he politely yielded to the leaders of the village. Jesus did not emotionally take any revenge to the people of that Samaritan village. On the other hand Jesus and his disciples went to another village. I do not want to make a generalization on the way Jesus acted against oppositions. It seems however, that the wisdom of Jesus was a non retaliation wisdom. We have been trained by so many modern motivators to fight streneously and to not easily give up. On this trend, Jesus might simply comment that yielding or giving up is not always unholy.

• To sum up our reflection on Jesus' double rejection, it is fair enough to say that obedience and yielding serve as the highpoints of the narrative. Interestingly enough, obedience by definition is an act of yielding. As Jesus' prayer in the garden of Gethsemane reminds us again and again, Jesus gave up his own will, only to obey to his Father's will - at any cost.

PAUL'S LOGIC OF SUFFERING AND RECONCILIATION IN ROMANS 5.1-11

• Romans 5.1-11 is a Pauline logic with a strong message of reconciliation. The language of justification is here transformed into the language of reconciliation. Both justification and reconciliation are identical in Paul's thought, though the nuance is different. The pericope is devided into two parts (vv. 1-5 and vv. 6-11). Unlike the conventional Pauline arguments, the theological apex (vv. 6-11) was written after the ethical/moral exhortation (vv. 1-5).

• Let us therefore begin with vv. 6-11. The death of Jesus (or 'Jesus died for us') at least is mentioned three times in these 6 verses. The three times appearance of the phrase indicates the weight of it in the whole argument. The death of Jesus is the subject who, and at the same time the means which brings about reconciliation available and possible. What kind of reconciliation did Paul discuss in this passage? (1) Reconciliation between weak human being and perfect God; (2) Reconciliation between sinful human being and holy God; (3) Reconciliation between God's enemies and God himself.

• The cross reconciles the two parties in conflict.The immediate result of the cross is justification. Being justified, we are free from the wrath of God. We are saved and now no longer stand as the enemies of God. We are reconciled and God is now on our side. The amazing highlight in this narrative of reconciliation is the timing of the cross. Jesus died for us when we were still weak, sinners and enemies. None of those three categories validate us to boast in our own SELF. We were not deserved to receive the glorious blessing of salvation, but God made it possible through the blood of Jesus. The grace of God knows no boundaries; The grace of God reaches the weak, the sinners and even the enemies.

• In verses 1-5, Paul wrote about suffering. Why did Paul write about suffering in this reconciliation passage. It may serve as (1) a reflection on the suffering and death of Jesus which dominates argument; (2) an encouragement to the Romans who underwent both spontaneous and systematic suffering; (3) a prophecy that the Romans will face a near future suffering; (4) a reminder that being reconciled with God does not free the Romans from earthly suffering; (5) an emphasis that suffering is none but a gift that leads towards maturity (suffering --> endurance --> character --> hope); (6) an invitation to always lean and depend on God.

• Reconciliation frees us and saves us from the wrath of God. We now are in peace with God. We are no longer his enemies. God is with us. Reconciliation however does not free us from worldly suffering. When suffering is real to us, we are reminded of the real hope of our salvation sealed by the Holy Spirit. Paul's argument is therefore: God has given the most precious gift he can give: God's only Son, Jesus Christ died for us. The death of Jesus has transformed our futile life into a life that is meaningful. Suffering is nothing but a reminder that first of all, Jesus has suffered and died in our place to bring about a life that is full of hope.

THE RELIGION OF JESUS AND CHRISTIAN FAITH

• I recently found an interesting monograph with a provoking title (How Jesus Became Christian by Barrie Wilson). The title has been stimulating me to think over and digest what the author really wants to convey. The following reflection is however genuine and free from Wilson's opinion on Jesus and Christianity.
• The phenomenal and influential Jewish Jesus some two thousand years ago has been the prime eternal unshakeable symbol of Christianity since His departure to be with His Father. How far do you think can we trace on and reflect on the relationship between the human earhtly Jewish Jesus and the Christ of the Christian church (faith)? How Jewish was Jesus? And at the same time, how Christian was he? What have the roles of Paul and other New Testament authors been in establishing the figure of Jesus as the icon of Christianity? Still another morally valid thought is how much the consistencies (and the discrepancies so to speak) between the New Testament Christianity and the 21st Century Christian church are really preserved. Did Jesus view himself the way we view him? Did Jesus perceive himself as what have been taught in the church today? Monographs, periodicals and essays from prominent Jesus scholars are plenty to answer those questions above.

• The point at stake is the fact that Christianity (the church) has been for centuries embracing Jesus as its central figure. Christians claim themselves as followers of Jesus without being validated and confirmed by the figure being followed. If the earthly Jesus were alive physically today, would he be happy with such a premise? Does the religion (the faith) of Jesus exactly concur with Christianity (Christian faith)?

• Some have said critically that the church may have been domesticating the teaching of Jesus. This critic suspects that the radical teachings of Jesus have somehow been softened to please the ears of the believers. German scholar, pastor and martyr Dietrich Bonhoeffer for example was severely criticizing the church for being too mild in practicing discipleship (Look at his classic best selling book published in 1937, Nachfolge [Cost of Discipleship; English translation]). Still others from a different angle also critically argue that the church may have been heightening and amplifying the teaching of Jesus from what they actually were intended by the master himself. Both poles indicate and assume there have been editing processes in transmitting the religion of Jesus to the formulation of Christian faith via New Testament documents.

• This post is not a challenge to modern Christian churches, nor a critique to an already worldwide established set of Christian doctrines. What I humbly wish to invite readers is simply to reflect on how faithful our lives as Christians to Jesus himself: his authoritative teaching, his simple but touching life, his love for the undeserved, his rigorous faithfulness, his servant leadership, his uncompromizing ethics and his based on love-moral as they are recorded in the Bible (I call this the religion of Jesus). What we believe in Christianity should indeed accurately mirror the religion of Jesus. Otherwise we may have to rethink our identity as Christians (or as members of a particular Christian church). Are we there because of Jesus, with Jesus and for Jesus? Are we honestly following Jesus according to what is written in Luke 9.23?

• And Jesus said to all,
• 'If anyone would come after me,
• let him deny himself
• and take up his cross daily
• and follow me'