Meditations, Reflections, Bible Studies, and Sermons from Kowloon Union Church
“Possession of Nothing”
A sermon preached at Kowloon Union
Church on Sunday 31 July 2016, the eleventh Sunday after Pentecost, by the Rev. Phyllis Wong. The
scripture readings that day were Psalm 49:1-12; Colossians 3:1-11; Luke 12:13-21.
Dear God, open our hearts to hear your Word. May Your Word transform our life and draw us close
to you. Amen.
Unresolved inheritance issues among family
members having to be brought to court have been heard every now and then in
Hong Kong. Nina Wong’s case some years ago was one which received a lot of media
coverage. One reason was that the amount of inheritance was huge
with an estimation of 1000 billion HK dollar. Second, Nina Wong was a famous business
woman in Hong Kong. She was the chairperson of the Chinachem Group. She was
regarded as the richest woman in Hong Kong and Asia.
In Jesus’ time, he faced this kind of inheritance issue as well. When he
was asked by a man to judge, Jesus’ main concerns and teaching to the people
was pointing at the problem of ‘greed’. Jesus challenged the man to reflect on their
mentality of having possession. Jesus had no objection to holding wealth. What
he cared about was their sinful manner on greed and obsession to possess wealth
for their own personal interest.
Wealth is good. There is nothing wrong to be rich. The problem is not the
wealth itself. The essence of Jesus’ parable of this rich man was his
accumulation of wealth for his selfish purpose. If people store their treasures
for themselves, this is not God’s way to make good use of wealth.
With regards to accumulation of wealth for future use, Jesus spoke very sharply
and directly. He said it was a fool to store up wealth and treasures as
everybody would die at the end of the day. No one could bring wealth to the
grave! It is thus foolish to save wealth on earth.
What is wealth for and what is wealth all about?
Why do people accumulate wealth for nothing? We all
die…one day. We can’t carry our wealth to the grave.
Why do people accumulate
One of reasons is - They have
I have seen some people
accumulate money not because they do not have enough to spend. They keep it
because they want to find security from money and/or property. But ironically
the more money they have, the more insecure they may become. Like the rich man who
had headache in keeping his possession. He needed to build a bigger barn for
his crops. For rich people, they are very afraid of kidnap and break in,
especially in places where crime rate is high. They would then spend a lot of
money to set up security systems to protect their personal safety and their properties.
Anthony Leung Kam Chung, the
former Financial Secretary from 2001 to 2003, once said, only the money that
you spent for yourself was your money.
He was kind of advising people
not to just save money but they have to spend it for themselves.
Not everyone followed what Anthony
Leung said, there was a lady who accumulated a lot of money. She did not use
the money for herself. But she used it for others. She found great joy and
meaning in making donations.
This was a story about a woman from Taiwan. Her name is Chen Shu Chu, 65
years old. I shared her story in my sermon five years ago. I find that she has
set such a good example that is worth sharing again.
Unlike Nina Wong, Chen Shu Chu is not so well known, not so well
educated. Chen owned a tiny stall in a market in Taiwan, selling vegetables.
She works very long hours: opening
her stall from 4 a.m. till around 9 p.m. She has scrimped and saved, penny by
penny. It is amazing to see with such a modest income, this lady managed to donate
nearly NT$10 million (2.5 million HK dollars), to various causes, including a children's fund, a library
at the school she attended, and a local orphanage.
Chen was honored as one of the 25 heroes in Time Magazine’s
"100 Most Influential People Gala" in 2010. Chen was highly
praised for her generosity.
When people asked what made her
do this generous act?
Chen shared that --- when she was still in elementary school, her mother
and younger brother became ill, but the family could not afford the medical
bill. Authorities from her school asked staff members and students to donate
money to help the family out. With their assistance, both mother and brother
were able to go to the hospital.Chen
said because she had been helped by others in the past, she vowed to help the
poor. She said that’s how she has found happiness.
Chen has made one remarkable account
at the newspaper which I find very impressive.
"Money serves its purpose only
when it is used for those who need it."
The purpose of wealth and how we use that wealth is more important than
simply talking about the amount of wealth we have.
Chen is an ordinary person that we may have met in our everyday life. Could
we also be like her, ordinary but doing extra-ordinary things by sharing with
others who are in need?
Why can she do it? She has a thankful
and loving heart. Unlike the rich man from the gospel story who stored his
wealth for his own use, Chen has led a simple life for herself but unselfishly
giving to people in need her money. This is great and genuine generosity.
Chen has grasped also the essence
of wisdom that the ancient sage shared from the scripture reading Psalm 42 we listened
today. Like other animals, human beings are mortal. People of rich and poor,
wise and fool, able and disable we all go to the grave one day. There is no
earthly treasure we can bring after death.
The sage from the Book of Jobs gives
us wisdom about human condition. Here I quote from 1:21:
He said, “Naked I
came from my mother’s womb, and naked shall I return there; the Lord gave, and the Lord has taken away; blessed be the name of
We don’t know how much money Chen
will leave when she dies. But one thing is for sure, her spirit of love and
helping others will continue even after her death. I believe the people who
have been helped by her will remember her. She has set a very good example in a
world that is so self-centered. That is remarkable.
Chen has lived out the virtue of love. This is an important virtue that
brings eternal values.
Come back to us, sisters and
brothers. How much wealth do you have? By wealth, I don’t just mean money.
Wealth can be any gift given by God. They can be our talents, our compassion,
and even our time.
Each one of us has inherited
different kinds of wealth from God through our parents and family. It is a good
time for us to think about how to use them better for God and for others. The
accumulation of wealth for our own interest turns us away from God. Equally, if
we do not use our wealth for others, it is also a waste.
The letter Colossians we heard
also remind us Christians to live a life like Christ – to give and to sacrifice
for the sake of love. Jesus who died on the Cross kept nothing for himself. Christ
possesses nothing. But Christ is all and in all. With Christ, we have and we
are everything in God the Creator.
From Luke, the Word of Jesus
reminds us - “Those who store up treasures for themselves are not rich toward
God.” (Luke 12:21)
Wealth is not about how much we
possess, but it is all about how much we share. Wealth that is stored up is possession of nothing; wealth, be it
our money, our talent, our compassion, our time, used for others out of love is
everything! Life is short. Let’s seize the day to lead an abundant life of
Dear God, we thank you for the different kinds of wealth that you have
given to each one of us. Help us Lord to use them for you and for others. Guide
us to lead a life which is focused in your love and bring glory to your name.
In Christ’s name we pray, amen.
“When We Pray”
A sermon preached at
Kowloon Union Church on Sunday 24 July 2016, the tenth Sunday after Pentecost, by Dr. Hope S.
Antone. The scripture readings that day were Psalm 138; Colossians 2:6-10; Luke 11:1-13.
“Lord, teach us to pray.” Out of 12 disciples, only one made this request.
We do not know his name. He could have been a former disciple of John the
Baptist, for he asked, "Lord, teach us to pray, as John taught his
disciples." His request is a mark of a disciple. It shows a posture of
humility and openness to learn from his teacher. It is like saying, “Lord, I am
open to learn; please teach me.”
His request can mean several things – to know what to say (appropriate
content), how to pray (e.g. appropriate posture); when or where to pray (i.e.
appropriate time or place).
As a seminary student, I learned an easy way to remember 4 main types of
prayer through the acronym, ACTS: A
– Adoration, C – Confession, T –Thanksgiving, and S – Supplication. We were advised that
a good worship service is built on this A-C-T-S movement.
The gospel accounts show different instances, times
and places that Jesus prayed. He prayed alone, or publicly. He prayed very
early in the morning, during the day, or through the night. He prayed at a
solitary place, on the mountainside, among his disciples, or a distance away
from his disciples. Although standing was the most common way of praying for
the Jews, Luke (22:41-44) mentions that on the night before Jesus was betrayed,
he knelt down and prayed. Jesus prayed at different occasions: before meals;
before, during or after healing; or before making important decisions. In those
instances, he prayed to commune with God and submit himself to God’s will.
It must be in view of such instances that the disciple asked, “Lord, teach
us to pray.” Instead of discussing various types of prayer, or how, when and
where to pray, Jesus simply replied: "When you pray, say: Father, hallowed be your name. Your kingdom
come. Give us each day our daily bread. And forgive us our sins, for we
ourselves forgive everyone indebted to us. And do not bring us to the time of
We have come to know this prayer as The
Lord’s Prayer. Some biblical scholars say that the prayer has a similar
structure as some Jewish prayers (e.g. hallowing of God’s name, praying for
God’s kingdom to come, asking for life’s provision, pardon, and protection).
Whether we use Luke’s short version or Matthew’s long version, what is
important is to regard this prayer as a framework or sample rather than as a
fixed formula to approach God.
Many of us learned to say The Lord’s
Prayer when we were small – at home, in church, or at school. We have
memorized it that we can recite it anytime anywhere. Young and new learners
learn by memorizing. We learn a new language by memorizing words and phrases.
But as we grow and learn more, we should be able to construct our own
sentences. Likewise, as we grow in discipleship, we should be able to come up
with our own prayers/petitions. [I introduced the singing of The Lord’s Prayer for our worship last
May 22, which we will sing again today. It is to say that praying can be in
different forms – by saying or singing, by crying or sighing, by dancing or
through action, by silence or quiet meditation, etc.].
So what can we learn anew from The
First, when we pray, Jesus
invites us into a different relationship between us and God, and between us and
other people. Through The Lord’s Prayer, Jesus
shows us a way of addressing God – i.e. in a very personal and intimate manner:
as ABBA. Calling God as ABBA countered the old Jewish notion of hallowing God’s
name by not even pronouncing it, for it was considered a blasphemy to pronounce
God’s name. Addressing God as Abba is like calling God “my dear father” or
“Dad.” Some people who did not have a good relationship with their earthly
fathers may not find it very appealing to think of God as father. By calling
God ABBA, Jesus is not emphasizing the maleness of God, but that God is an
awesome, loving parent, who hears our concerns, and answers when we ask, search
and knock persistently.
ABBA was often used for God by prophets who
felt a direct connection with God. By showing his disciples to address God as
ABBA, Jesus was saying, ‘You, too, have that direct connection with God.’ ‘You
too are children of God.’
Our understanding of God and ourselves shows in how we relate with God and
with each other. Many of us have been conditioned to think of God as this great
Creator-Judge that we approach with fear and trembling; while we are like the
puny, helpless, hopeless creatures with a lot of guilt and shame because of our
This shows when we blame ourselves or someone when things go wrong – like
the estranged relationship between husband and wife, or between children and
parents. Loving parents would try to understand rather than judge and condemn
To call God ABBA is to claim that we are
children of God, created and loved by God. And when we claim ourselves as God’s
children, we also claim that all God’s people are brothers and sisters to us.
If so, we are responsible for one another; and we should not readily judge and
condemn the other. The Lord’s Prayer
signifies the breaking down of divisions – social, ethnic, economic, cultural,
religious, denominational, or gender divisions. We all come to God ABBA, as
people who may be different, but still equal in the image of God.
Second, when we pray, Jesus invites us to a different purpose for praying. For many of
us, we pray because we need something. Praying is like an “ambulance” or a
“firehose” that we must get hold of when we are faced with a difficult
situation. For some, praying is like a magic wand to get a miracle done. For
others, praying is like a wish list that is brought before God.
But as Jesus shows through The Lord’s
Prayer, communing with God begins with what is most important to God: God’s
reign, or God’s kingdom. The Jewish notion of kingdom was the return of the
glory of Israel to be carried out by a political Messiah. Jesus countered this
notion by teaching that God’s kingdom is not an earthly, human, political
kingdom; rather, it is the reign of righteousness, justice and peace.
We sang the song, “Seek Ye First” which is a timely reminder that when we
seek first the kingdom of God and God’s righteousness, everything else will be
added to us (Mt 6:33). With God’s reign of justice, righteousness and peace,
people will care more for one another, rather than abuse or take advantage of
the other. There will be enough provision for all (bread is symbol of what is
necessary to sustain life); there will be pardon (forgiveness) for all – no
more harboring of grievances and the desire for revenge which only leads to a
vicious cycle of violence; and there will be protection and guidance during
times of trial, temptation, or persecution.
Centering on the bigger purpose – God’s great purpose for life for all –
helps to keep us from dwelling too much on our own little concerns, which may
just be our wants rather than our needs. Centering on God’s purpose helps us
from being self-centered and self-serving in our living and in our
Third, when we pray, Jesus
invites us to a different expectation of God’s response. Sometimes we think that
after we have made our petitions known to God, we then leave everything to God.
In fact, all the petitions – to hallow God’s name; for God’s Kingdom to come;
give us each day our daily bread; forgive us our sins; do not bring us to the
time of trial – all of them entail a lot of action, commitment and
determination on our part.
To have our daily provision, we still have to work (because food does not
just appear on our table). In order to be forgiven, we need to learn to
forgive, make amends with those we hurt, and work for reconciliation with those
who hurt us. In order to be protected from trials or testing, we need to muster
our strength to overcome temptation. We pray to pass a school exam, a job
interview, or to find a loving partner. But we still need to study for the exam
or interview; while we long for a loving partner, we need to learn to be loving
and caring too.
Sometimes we pray expecting particular responses from God. We expect the
return to good health of someone who is sick; the mending of relationship
between friends or couples; another job for someone who just got fired – and so
on. But God’s answers may not be what we expect. Someone said these words:
If our request is wrong,
God says, "No."
If our timing is wrong,
God says, "Slow."
If we are wrong, God
If our request is right,
our timing is right, and we are right, God (usually) says, "Go!"
But it is not always easy to discern what is wrong or right especially with
our honest to goodness prayer.
My friend, the Rev. Dr. Wati Longchar, a Northeast Indian theologian,
shared with me that when his father was sick with cancer, many church people
visited him to pray for his recovery. Everyone prayed for his father to get
well, and for the cancer to go away. One day, after the group of visitors, his
father asked his son why people only prayed for his recovery. For him, going
home to God was the healing he was waiting for.
Bishop Elmer Bolocon (of the United Church of Christ in the Philippines)
has a different story. When he was diagnosed with bone cancer, he tried various
forms of treatment – chemotherapy, alternative medicines. His family, church
people and friends kept praying for him. When the doctors said they could not
do anything anymore, some people prepared for the worst; a few started working
on the funeral liturgy for him. Then one day, he got up from his sick bed and
started walking again. And now he is back in the ministry.
These two stories show that God’s response to prayer can greatly differ
from people’s expectations.
Prayer is communion with God. Real communion happens when we listen more to
God who might speak in a still small voice or in silence. Isn’t it in the
stillness and the silence that we get a clearer illumination of what God
intends for us? Jesus taught The Lord’s
Prayer as a blueprint or model of how to pray: When we pray, we must affirm
a new relationship with God as our just and loving Parent (ABBA) and with all
people as our brothers and sisters. When we pray, we must affirm a different
purpose by starting with God’s reign of justice, righteousness, and peace. When
we pray, we must affirm a different expectation of God’s response which may be
beyond our imagination.
Some researchers have conducted studies on prayer,
looking at the tangible or measurable effects of prayer. They were not so much
interested in whether the prayers were answered, but on how praying affected
those who prayed regularly. They concluded the following, based on the
respondents’ answers: (1) Prayer improves self-control; (2) Prayer makes one nicer; (3) Prayer makes one more forgiving; (4) Prayer increases trust; (5) Prayer offsets the
negative health effects of stress.
So as someone has said, prayer
should not be viewed as something to change our circumstance but to change our
character. The more we do it, the better it will improve our relationship with
God and with those around us. So when we pray, let us submit our whole beings
to God – our body, mind and soul.
“Hineini, Here I am !”
preached at Kowloon Union Church on Sunday 17
July 2016, the Nineth Sunday after Pentecost, by Rev. Dr. Ngeo, Boon Lin. The scripture readings that day were
According to Isaiah 6:1–8
In the year that king Uzziah died, I saw God sitting
on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs
were in attendance above him; each had six wings ; with two they covered their
faces, and with two they covered their feet, and with two they flew. And one
called to another and said : Holy , holy, holy is the Lord of hosts; the whole
earth is full of his glory.
The pivots on the thresholds shook at the voices of
those who called, and the house filled with smoke.
And I said : woe to me! I am lost, for I am a man of
unclean lips, and I live among a people of unclean lips, yet my eyes have seen
the King, the Lord of hosts!
Then one of the seraphs flew to me, holding a live
coal that had been taken from the altar with a pair of tongs. The seraph
touched my mouth with it and said : now that this has touched your lips, your
guilt has departed and your sin blotted out. Then I heard the voice of the Lord
saying, whom shall I send, and who will go for us?
And Isaiah said : hineini , which means here am I ,
The scripture I just read is the most famous call of
a prophet in the Bible.
The scripture begins with “In the year that King
Uzziah died”. King Uzziah was the tenth
king of Judah and according to the Bible, he was a very godly man. Unlike many other kings, he never totally
departed from the worship of God.
Under his influence, the southern kingdom attained
power, wealth and successunlike any it had enjoyed since the days of solomon.
Many people were disturbed by the death of the great
king. After all, he had reigned for 52 years.
For Isaiah and the whole nation, his death signaled
the end the time of great prosperity. In other words, the death of the great
King ushered in a time of uncertainty, change and doubt.
It was a year King Uzziah died, just like some people
say it was the year Tananmen Square incident happened, it was the year Hong
Kong was returned to China, it was the year September 11 happened.
It was the year when things fell apart; it was the
year we were confused, when all that had once been familiar now seemed long ago
and far away.
It was the year King Uzziah died.
It was a bad time, it was a shaky time, it was a
crazy time, it was a frightening time.
Even though the great King Uzziah had just died,
Isaiah saw God and he was called by God.
What must have been a down time in prophet’s life became his most
important uptime in his life.
My brothers and sisters, I hope what happened to
Isaiah in this event help us to realized what we need to do during the down
times in our lives.
We all have down times in life! Those down times can
ruin us, can destroy us, or we can grow in those times.
It all depends on us, it depends upon what has our
attention, and how do we respond to those down times.
It was the year King Uzziah died, Isaiah saw God in
God’s sovereignty. Isaiah says “I t saw
God sitting upon a throne, high and lifted up”. An earthly King may have died,
but God still is God. Isaiah saw God in all God’s glory, and it had huge impact
on the life of Isaiah.
My brothers and sisters, when life seems to fall
apart, we need to remember the God who is in control of it all We need to
remember who is in control. Isaiah
experienced the presence of God. The King might be gone, but God was still
God had not forsaken Isaiah even during this
downtime. Let us remember, we are not alone, and we are never alone, God is
always with us and for us.
We all have down times in life, but not all of us
confront our down times in the same way. When things didn’t happen or work out
as we wish, when our world seems to fall apart, when tragedy happened in our
lives, when life feels stressful, when
you have suffered a painful setback after you have worked so hard, what do you
do ? Where are you?
Are you hiding? Are you running away? Are you
pretending as if nothing had happened?
There is a very famous story of “run away and hide”
in the Bible. Which is the book of Jonah. Jonah is not a fanciful fairy tale of
a man who was swallowed by a big fish.
It is a true story. But it is
true in the sense that it is a realistic description of human psychological
evasiveness and reluctance.
Jonah is a very intelligent person. He hears an
intense inner call to go to a place called Ninevah.
But instead of
doing what God is telling him to do, instead of doing what he knows he is
supposed to do, he does the two things that most of us tend to do when we are
reluctant to show up for what life has in store for us. He runs away, and falls
How many times, we know exactly what is the right
thing to do, but we refuse to do it because we have a super big ego? How many
times, we know we should apologize, we know it is right to forgive, we know we
should let it go, we know we should not be afraid, we know we should pursue our
dreams, we know we should not give up, but we have chosen to do the opposite?
Instead of being fully present or following through
on what we know deep inside us is the right thing to do, we run away, hoping no
one will know, hoping things will get better naturally.
Life is never easy. I can guarantee you, for the rest
of your life, or even for the rest of today, there will be stressful moments
But what will you do?
Are you going to confront the problems head on ? or you rather numb out
and run away?
In the year King Uzziah died, Isaiah responded to his
life’s challenges, and to his God : Hineini. Here I am. Instead of hiding or running away from the
urgency of the current moment, Isaiah responded : Hineini. Here I am.
In Judaism, in the Hebrew Bible, perhaps no single
word is more well known, more important, or more powerful than this three-
syllabus hebrew word : Hineini ( Here I am ).
When life incidents happen, when our lives call us to
do something right, where are you ?
We can choose to run away, or we can answer from our
hearts and souls : Hineini. Here I am!
Where are you? In the book of Genesis, Adam hears a
silent and invisible voice asking : Where are you. And Adam says : I heard the sound of You. But I was afraid
and I hid.
When we respond to life’s challenges, to God by
saying hineini, Here am I, it means no
more hiding, no more running away, we are fully present, we are opening up our
minds, our hearts and our spirits to be present in this moment, to be fully
alive, to be fully awake in this particular moment and to connect or align our
spirits, minds and hearts with the Ultimate source of wisdom of the Universe,
which we call God.
At UCLA, Dr Daniel Siegel has written several books
on the neuroscience of prayer and meditation. And he shows how the practice of
meditation and mindful states can cause detectable physical changes in the
brain and improve well being. His research studies at UCLA have demonstrated that people who have
learned how to go into spiritual or mindful states of consciousness have very different brain images from regular
folks, and the practice of mindfulness can
improve clarity, focus and health.
Everyday, we are given the opportunity to show up
more fully or to run away and hide. What do you choose? Where are you? When we
answer Hineini, here am I, we declare we want to live each moment more awake,
more alive and healthier.
According to Buddhism, liberation lies in the present
moment. And it is what we do in meditation. Do nothing, think nothing, just
sitting just being there. This is what I do every morning for one hour, just
Meditation has been intrinsic to most of the great
religions of the world, including Christianity. In Buddhist tradition, meditation
has been a core element of practice since the time of shakyamuni Buddha, 2500
I have to admit, it is not easy to do nothing, and
not think. Our minds always think about something, either something in the past
or in the future, it is difficult to just be mindful in this moment.
In Zen meditation, for beginners, in order to help us
not to think anything, we always pay attention to our breathing and count our
breathing. Zero, One, Two, Three, suddenly I think about what I am going to eat
for my breakfast, so back to Zero, again, one, two , three, four, oh, I need to
call my mom today, I haven't talked to her for a week. Ok, back to zero again,
one , two, three, four, five, six, seven, great, I make it to seven without
thinking about anything, but Gosh, I
just failed, back to zero again…. And this is what I do, again, and again, for
one hour, every day before I start to pray and read the Bible. This is to
practice mindfulness. It is to prepare me to meet God in prayers.
Meditation or being mindful does not remove the ups
and downs of life, but slowly it changes how you see and react to the
experiences of life, experiences like losing a job, breaking up, struggling in
relationship, illness, dying and death. Mindfulness changes our relationship to
life. And slowly I have learned that I am less and less bothered by a lot of
things. It does not mean I do not make mistakes, I still do, but once I
realize, I just admit it and apologize, I do not have to run away, because I am
I realized I needed to practice meditation or Zen
Meditation about 4 years ago. Because I had no patience. Not only with others,
but even with myself. I routinely blamed myself for not being good enough.
By the way, to realize we need to improve ourselves
and to blame ourselves for not being good enough are two very different
things. I have too much too do but have
too little time. I couldn’t wait to finish what I needed to say, it is why I
talk very fast. I couldn’t wait to get to my destination, it is why I always in
hurry and walk very fast. My mother always says to me, you are going to die
either from heart attack or high blood pressure, soon and very soon.
So, you can imagine, it is very difficult for me to
just sit there and do nothing for one hour everyday. It is difficult for me to learn that I don’t
have to rush, because every step is my destination, I don’t have to rush
because I have arrived.
What is enlightenment ? To attain enlightenment is to see thing as
they are. We recognize them, we embrace
them, but we do not attach to them. If we do not like what we see, we do our
best to correct them, but at the end we let it go. In other words, we are no
longer bothered by them, no more anger, no more frustration, only compassionate.
Gaining enlightenment is like the moon reflecting in
the water, the moon does not get wet, nor is the water disturbed. Practicing
mindfulness is the path to enlightenment. It is a doorway to peace, to
compassion, to ease, and wellbeing.
To say Hineini to life, to say Hineini to God, to
answer Here AM I with our souls and minds and spirits, is to be mindful of our
current moment and situation. It is not
only an indication that we trust God, but more importantly, it is to say that I
trust myself, because I know myself deeply, I know my strength, and I also know
my limitations, and ultimately I can gain access to my own inner wisdom.
To say Hineini, is to be fully present, responsive
and receptive to the other in our lives, whether it be God or ourselves. In the Hebrew Bible, not only Isaiah, but
Abraham, Jacob, Joseph, Moses, Samuel… in every generation individuals are
called, and each responds with the word hineini, Here I Am.
God calls us to serve God and God’s people, we too
are challenged to respond Hineini. Where
are you? Where are you? Are you willing to answer Hineini, HERE AM I ?
In the Book of Isaiah, not only Isaiah responds
Hineini to God, but God also responds with Hineini! According to Isaiah 58: 9 , Isaiah says to
his people , Then you shall call , and God will answer, you shall cry for help,
and God will say , Hineini, HERE AM I.
When we answer God’s calling, when we reach out to
God, God will respond to us! God will not only hear our prayers, but will
respond to us , Hineini. When we respond to God and to others in the fullness
of our beings, when we respond to the needs of others, our needs will be
fulfilled by the Divine. Ultimately, God
will say Hineini, HERE AM I, I AM HERE
In the book of Isaiah, the people of Israel cry out
to God, complaining God was not there for them, complaining that God was
remaining Silent in the face of their suffering. They were just like their
ancestor's in the wilderness before entering the promised land, they complained
bitterly, both to Moses and to God, for bringing them out of Egypt to die of
My brothers and sisters, don’t you think sometimes we
are no different from them, we are just like drama queens , always complaining,
but never wanting to cultivate greater intimacy with our own mind and to tap
into and develop our deep interior resources for leaning, growing , healing,
and potentially for transforming our lives by doing something different? We
always look for others to blame.We even blame God for being silent.
My brothers and sisters, God is not silent. God is
always calling us, God is always encouraging us to seek God, to do the right
things. And God also actively making the Divine Presence available. A lot of times, we think God is silent,
actually it is not God who is silent, but we are not fully present, we refuse
to show up!
Because of that,
we fail to hear God. Isaiah in 65:1 says, God says, I was ready to be
sought out by those who did not ask, to be found by those who did not seek me.
And God says, I said “hineini, hineini” to a nation that
DID not call on my name!
God says Hineini, Hineini. But , where are you? Where are you?
I pray that you will hear the voice of God who speaks
in silence, I pray that you will be truly hearing and responding to the call of
the other, whether human or Divine.
May peace be with you all.
“The Good Samaritan”
preached at Kowloon Union Church on Sunday 10 July 2016,
the eighth Sunday after Pentecost, by the Rev. Dr. Judy Chan. The scripture readings that day
were Luke 10:25-40
morning. A month ago when
I checked the lectionary readings for July 10th, I found out the Gospel lesson was
the parable of the Good Samaritan. My initial reaction was – Oh good, there’s
plenty to say about that. Then later I began to panic a bit – Oh dear, what can
I say that hasn’t been said a million times already? In fact, I tried to
remember if I’ve ever preached on the Good Samaritan in my whole life. I can’t
remember, so I figured if I can’t remember, maybe you won’t either, and we just
of us have heard a lot of sermons on this parable in Luke’s Gospel. It’s
familiar to those even outside the church. The term ‘Good Samaritan’ is popular
around the world. It describes kind people who come to the aid of a stranger in
distress. There are Good Samaritan hospitals, charities, missionary societies and even a Good Samaritan Donkey
Sanctuary in Australia. Yes, they take care of abused or neglected donkeys,
which is a nice extension of the Bible story, because animals can suffer trauma
just like humans.
But the focus of today’s story in Luke 10 is not the donkey. The focus
is on four characters – a man who was robbed and beaten on the road from
Jerusalem to Jericho, a priest who passes by the other side, an assistant
priest who also passes by the other side, and our Good Samaritan.
The moral of the story seems to be that we should care for those in need
no matter who they are. Seems simple enough, doesn’t it? So, we have to ask
ourselves, why did Jesus need to tell this parable in the first place? Wasn’t
it just common decency to help someone in obvious distress? Wasn’t he talking
to people of faith who naturally would help their fellow citizen or even a
stranger if it came down to that? Wasn’t he talking to good people like you and
me? So what are we supposed to learn?
To understand just how radical the parable of the Good Samaritan is, we
have to remember some of the details.
Jesus is responding to questions from a lawyer, an expert in religion.
The lawyer asked what must he do to inherit eternal life. And Jesus says, “You
tell me.” The lawyer answers, “Love the Lord your God with all your heart,
soul, strength and mind. And love your neighbor as yourself.” “Good,” says
Jesus. “Do this and you will live.” But the lawyer can’t let go of it. He needs
to be sure, maybe about himself, maybe about Jesus. So he asks a follow up
question: “And who is my neighbor?”
It is in response to that question that Jesus tells the story of the
Good Samaritan. Now you remember for the Jews, there was no such thing as a
‘good’ Samaritan. They were all bad, theologically and politically, and no
self-respecting Jew would have anything to do with these sworn enemies of their
people. Even Jesus’ disciples felt the same way. So when Jesus starts telling a
tale of a poor man robbed and left half dead on a dangerous road, his listeners
are likely expecting the hero to be an ordinary Jewish layman. That’s the way
Jewish stories always went – a priest, a Levite and an Israelite. Imagine their
shock then when the worst person they could think of turns out to be the savior
of the day!
Do you see what Jesus is doing here? He’s taking the lawyer’s question
and turning it around. Instead of telling the lawyer who he has to love as much
as he loves himself, he tells the lawyer (and us) what that kind of love looks
A love that stops to help even when no one else
A love that is costly, not only in terms of time
and money, but personal safety.
A love that promises to return again and again
until we are completely healed.
When Jesus puts it like that, we realize this ‘loving your neighbor’
business is a lot harder than we thought. And, you know, for the Samaritan it
was an even greater risk than for the priest or the Levite. In order for the
Samaritan to get this man to an inn, he’d have to go to Jericho, which is
Jewish territory. He could have been beaten up or even killed when he arrived
in town. In other words, the Samaritan put his own life on the line to care for
someone he didn’t even know, someone who might not even be thankful once he
found out who had rescued him.
That risk we take to love our neighbor still exists today. That’s why
some cities and countries have what are called “Good Samaritan” laws. These
laws protect ordinary citizens from being sued if something goes wrong when
they help a stranger during an emergency. Good Samaritan laws have been in
force in many Western countries, and more recently in mainland China because of
some famous or infamous cases. In one situation in Nanjing, a student who
helped an elderly woman in an accident was sued after she claimed he had
knocked her down on purpose. The facts in that case remain a bit unclear. In
another situation in Foshan, a two year girl was run over twice by vehicles in
a busy market area. 18 people walked past the dying toddler before someone ran
into the street to help her. When the others were asked why they didn’t stop to
help the poor child, their response? “I was afraid of getting into
I think fear is big part of what stops us from coming to the aid of a
stranger. Martin Luther King, Jr said the first thought that likely came to the
mind of the priest and Levite in Luke 10 was: “If I stop to help this man, what
will happen to me?” But the Good Samaritan came by, and he reversed the
question: "If I do not stop to help this man, what will happen to
him?" Dr. King applied the parable to the situation facing his own people
during the height of the Civil Rights movement in 1968. He was urging his
audience to support black sanitation workers on strike in Memphis by joining a
citywide work stoppage in protest. It was a dangerous thing to do. But Dr. King
challenged his listeners to seek the moral high ground. “That's the question
before you tonight,” he said. Not, ‘If I stop to help the sanitation workers,
what will happen to my job?’ Not, ‘If I stop to help the sanitation workers,
what will happen to all of the hours that I usually spend in my office every
day and every week as a pastor?’ The question is not, ‘If I stop to help this
man in need, what will happen to me?" The question is, "If I do not
stop to help the sanitation workers, what will happen to them?"
If I do not stop to help, what will happen to them?
That’s the question at the heart of the Parable of the Good Samaritan.
That’s our claim to the moral high ground. But, you know, even those who may
have written this parable on their heart might falter under certain
circumstances. I heard of a study carried out among theological students in the
1970s. Students at Princeton Seminary were paid a few US dollars each to participate.
They were gathered in a room and told their assignment was to prepare a short
talk on the Parable of the Good Samaritan. When it was time for each student to
go deliver the talk, the researcher said, “We’re a little short on space in
this building, so you have to go to the other side of the campus to record your
talk. But you don’t have much time. They’re waiting for you over there. Here’s
a map and good luck!” One by one, the aspiring preachers were sent out of the
building. But little did they know that the researchers had planted an actor in
the alley between the two locations. The person was dressed in shabby clothes,
slumped on the ground near a doorway, and obviously in some kind of distress.
Did our future men and women of the cloth take this opportunity to be a Good
Samaritan in real life?
I’m sorry to say, folks, most of the seminary students did not stop to
help. In fact, a few even were seen stepping over the man to get to their
appointment on time! Later the students were told what the experiment was
really about. Most of them were a bit embarrassed, but to their defense, they
said meeting the requirements of the test overwhelmed everything else. After
all, they were being paid and the researchers were counting on them. The study
concluded that thinking about the Good Samaritan didn’t appear to increase
helping behavior, but being in a hurry certainly decreased it!
So what are good people like you and me to do in this fearful, hurried
world we live in? Will we be the one who always stops when no one else does?
Will we be the first to sacrifice our time, money and personal safety when
someone needs help? Will we keep returning again and again no matter how bad
the situation is? It seems a lot to ask, doesn’t it?
If it makes you feel any better, Christians have always struggled to
live up to those demands in this parable. So maybe it helps to know how the
early Christians understood this story. By and large, those who converted to
the faith didn’t initially see themselves as the Good Samaritan. They saw
themselves instead as the wounded man, someone in such desperate straits that
if help hadn’t come, they surely would have died. Because that was their real
You have to remember that the whole Mediterranean region where Christianity
was born constantly suffered from drought, famine, disease, war. There were
huge migrations of people going from rural areas to urban centers. If the
Church hadn’t been there saving Christians and non-Christians alike, many more
would have been left stripped, beaten and all dead by the roadside.
That’s why when the early Christians read this story, they saw Jesus as their Good Samaritan. He’s the
one who stopped when everyone else passed them by. He’s the one who sacrificed
everything so they might know God’s mercy. He’s the one who came and will
return again so they might inherit eternal life. And he does the same for you
and me today.
Rev. Luke Powery says, “It took the rule of mercy, not judgment to save
you and me. God’s mercy seasoned his justice, so that we might live to ‘go and
do likewise’, to extend the same mercy to others that’s been extended to us.” “The rule of mercy,” says
Powery, “not only keeps us neighborly… it
keeps us human, close to the ground like the naked and robbed man on the road …It
reminds us where we
have come from and to where we will go.”
May the Lord have mercy on us all.
I’d like to
close with a story that I may have told you before. As I mentioned at the
beginning, I can’t remember what I’ve said from one sermon to the next these
days. But I share this story because it can help us remember some very basic
things about our being God’s
Good Samaritan in this day and age.
There was an examination
given by a professor in a local university. I don’t know what class it was but
it must have been something like philosophy or religion, because the final test
had only three questions:
1. What is the most
2. Who is the most
3. What is the most
Can you imagine the poor
students who had to take this examination? How could the teacher grade it?
Wouldn’t there be as many answers as there were pupils? If the students had
ever taken a literature course, however,
they might have recognized
the questions were very close to the ones asked in a famous folktale by Russian
writer Leo Tolstoy. He poses three similar questions in his story of a king
searching for answers so he might never fail in anything he undertook.
The king offered a reward
to anyone who would teach him what was the right time for every action, who
were the most necessary people, and how he might know what was the most
important thing to do. All sorts of people tried to give him
answers, but the king wasn’t satisfied. So he went in search of a hermit who
was widely renowned for his wisdom.
The hermit lived in the
woods and would only allow common people to see him. So the king put on plain
clothes, left his bodyguards at the edge of the woods, and went to see the
hermit by himself. When he approached the hermit’s hut, he saw the old man
digging the ground in front of his house.
The old man greeted him and
kept right on digging. The king told him why he had come and asked the three
questions. No reply. The old hermit kept digging and looked tired. The king
offered to take over for a while. After several hours of both of them digging,
the king began to get impatient. “I came to you, wise man, for an answer to my
questions. If you can’t answer them, tell me so, and I’ll go home.”
Just then the hermit said,
“Here comes someone running. Let’s see who it is.” It turned out to be a
bearded man coming out of the woods with blood pouring out of his side. The
king promptly attended to him. He dressed his wound and carried the injured man
inside the hut. When the man was revived, he revealed himself as the king’s
enemy. He had planned to kill the king when he returned from visiting the
But the king didn’t come
back as scheduled, and the man was discovered and wounded by the king’s
bodyguards. The man thanked the king for saving his life and asked to make
peace between them.
The king went back to the
hermit after this eventful day. He asked once more the three questions. “You
have already been answered,” said the hermit. “Do you not see?”
There is only one important
time – now! It’s the most important time because it’s the only time when we
have any power. The most necessary person is one you are with, for no one knows
whether he or she will have dealings with anyone else. And the most important
business? To do that person good, because for that purpose alone were we sent
into this life.
So the answer to the
The most important time –
The most important person –
the one next to you.
The most important work –
the good deed right at your hand.
May 2004|July 2004|September 2004|November 2004|December 2004|April 2005|July 2005|August 2005|September 2005|October 2006|November 2006|December 2006|January 2007|February 2007|March 2007|April 2007|May 2007|July 2007|August 2007|September 2007|October 2007|November 2007|December 2007|January 2008|February 2008|March 2008|April 2008|May 2008|June 2008|July 2008|August 2008|September 2008|October 2008|November 2008|December 2008|January 2009|February 2009|March 2009|April 2009|May 2009|June 2009|July 2009|August 2009|September 2009|October 2009|November 2009|December 2009|January 2010|February 2010|March 2010|April 2010|May 2010|June 2010|July 2010|September 2010|October 2010|November 2010|December 2010|January 2011|February 2011|April 2011|May 2011|June 2011|July 2011|October 2011|November 2011|December 2011|January 2012|February 2012|March 2012|August 2012|September 2012|November 2012|December 2012|January 2013|February 2013|March 2013|April 2013|May 2013|June 2013|September 2013|October 2013|November 2013|December 2013|February 2014|March 2014|April 2014|May 2014|June 2014|July 2014|August 2014|September 2014|October 2014|November 2014|December 2014|January 2015|February 2015|March 2015|April 2015|July 2015|August 2015|October 2015|November 2015|December 2015|January 2016|February 2016|March 2016|April 2016|May 2016|June 2016|July 2016|August 2016|September 2016|October 2016|November 2016|December 2016|January 2017|February 2017|March 2017|April 2017|May 2017|June 2017|July 2017|August 2017|September 2017|October 2017|November 2017|December 2017|January 2018|February 2018|March 2018|April 2018|June 2018|July 2018|August 2018|September 2018|October 2018|November 2018|December 2018|January 2019|
Archived sermons by the Barksdales