May 08-09, 2020
Rev. Simon Lee, Senior Pastor RCAC

On Mother’s Day, 2020

Remembering my mother: Under her wings

Dear brothers and sisters,

Mothers’ Day during COVID-19

This year most mothers’ day celebrations will probably be remembered more quietly, at least there will not be fancy meals in some nice restaurants, and most certainly no big multi-generational family gathering.  In our Church, we will not be able to show our traditional respect to our mothers with little token gifts from our children. Nevertheless, I am sure we will all remember our moms in our own special ways. Yes, we must treasure our mothers and fathers for all that they have done for us.

Remembering our mothers

During this COVID-19 pandemic, many elderly people unfortunately have to die alone largely unattended in the Seniors’ homes because no visitation is allowed. How blessed it is for those of us whose moms and dads are still with us and are healthy. Lydia’s mom is 102 this year, and for the last two months she has been shuttled between her Seniors’ Home and the hospital numerous times with deteriorating health. We pray that she can be spared unnecessary pain, and treasure each and every day she is still with us even though we cannot visit her at this time.

My mom passed away in Tawau, Sabah, Malaysia in June, 1998 when I was teaching at the Alliance Bible Seminary in Hong Kong. I remember it was in June because we were in the middle of the final exams at the School, and because of that I delayed visiting her when her health was deteriorating, thinking I could visit her right after graduation was over at the end of the month. It was not to be and I have regretted this ever since and often asked myself why I was not there for her when she needed me most,  all the more so because she was always there for me when I needed her all those years. Whenever I think of my mom, I remember her loving care, even right up to the time when I was a working young adult. Even though I left home when I came to Canada for university and had lived away from home since then, she would always write to me regularly, and I treasure each letter she painstakingly wrote because she never had the privilege of going to school when she was a child growing up. Yes, I felt so loved and safe when I was under her wings.

Under mother’s wings

The picture of mothers caring and protecting her children under their wings is a powerful imagery, and in fact one that is often used to illustrate the love of God for the children of God. We see this picture most vividly when Jesus lamented over the hypocritical Jewish leaders of Jerusalem who did not recognize Christ Jesus for who he was, but instead were plotting to kill him! He lamented, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling.” (Mt. 23:37; Lk. 13:34) Jesus came first to His own, his own people (before He reached out to the Gentiles according to the redemptive plan of God as promised to Abraham), but his own people did not receive him. (Jn. 1: 11)  We all know how much wayward kids hurt the parents’ hearts, and so we can imagine how Jesus must have felt when he was rejected by his own people, and condemned to die a painful death.

Eagle’s wings

The imagery of “eagle’s wings” to illustrate God’s protective care also appears frequently in the Old Testament. It was a safe place of refuge. Here are some examples:

“He will cover you with His pinions (feathers),
And under His wings you may seek refuge;
His faithfulness is a shield and bulwark. “ (Psalm 91:4)

“Like an eagle that stirs up its nest,
That hovers over its young,
He spread His wings and caught them,
He carried them on His pinions.” (Deut. 32:11)

For this reason, the psalmists in their prayers and laments would often talk about  taking refuge in God, and in the shadows of His wings, especially when they are in danger and in all sorts of calamities (like David running away from Saul and hiding in the cave). Here are some examples:

“For the choir director; set to Al-tashheth. A Mikhtam of David, when he fled from Saul in the cave.
Be gracious to me, O God, be gracious to me,
For my soul takes refuge in You;
And in the shadow of Your wings I will take refuge
Until destruction passes by.” (Psalm 57:1)

Other examples are found in Psalm 61:4, Psalm 63:7 …(cf. Ruth 2:12).

The protection and warmth under the wings

In this time of the COVID-19 pandemic, Psalm 91 speaks to us in a special way, as it refers to the pestilence (plagues and epidemic) (3, 6), the terror by nights and arrows (5) and the “falling” of people around them (7), situations that are similar to the devastation we are facing right now. So amidst all these fear and horror around us, in this Psalm one imagery (among others) of God’s protective care for the faithful (whether Gentiles or Israelite) is again that of protection under God’s wings:

Surely He shall deliver you from the snare of the fowler

And from the perilous pestilence.

He shall cover you with His feathers (pinions),

And under His wings you shall take refuge;

His truth shall be your shield and buckler. (Verses 3-4)

The comforting imagery here is the feathers of the wings. But there is more than meets the eye when we look at a bird’s feathers which first appear to be light, fragile and unable to offer any form of protection. Apparently the feathers of a bird’s wings have a smooth part and a fluffy part. The smooth part of the feather actually has stiff barbs with tiny hooks that lock together much like the prongs of a zipper and therefore gives very strong protection. Naturally the fluffy part keeps a bird warm. Come wind or rain, the baby birds finds protection under the feathers of the wings of the mother bird. This picture is like a parent putting his or her arms around a child when he or she is scared. In the same way, God provides us with physical protection, emotional security and spiritual assurance.

We want to thank our mothers (and fathers) for their loving care to us. In a much greater way, God indeed is our refuge and we can find security and safety under his wings, and we should also thank Him. In this pandemic, we should learn to trust him even more with thankful and grateful hearts.

Your pastor,

Rev. Simon Lee

Senior Pastor

May 09-10, 2020
李耀全牧師

親愛的弟兄姊妹，

疫情中的母親節

今年大多數母親節的慶祝活動可能會更平靜地度過，至少不能夠在一些高貴的餐廳裡享受精美的菜餚，並且肯定不會有幾代同堂的家庭聚會。在我們的教會裡，母親們無機會從我們的孩子手裡收到象徵式的禮物表達對她們的尊敬。儘管如此，我相信我們都會以自己獨特的方式記念或孝敬我們的母親。

世上只有媽媽好

在這次COVID-19大流行期間，許多居住在老人院的老年人，由於不允許探訪，不幸的孤獨地離世。若我們的父母親仍然健在，我們該是多麼的感恩。師母美華(Lydia)的母親今年已經102歲，子孫滿堂，心存喜樂。但在過去兩個月，她的身體十分虛弱並且常進出醫院、情況時好時壞，令家人甚為擔憂。我們祈求神減少她的痛苦而更珍惜她仍然在我們身邊的每一天，即使我們現時無法回港探訪她。

本人的母親於1998年6月在馬來西亞沙巴斗湖市去世。當時我在香港建道神學院任教，我記得因為六月正處於學校的學期末考試，我推遲了去探望她，以為我可以在月底畢業後馬上回去探望她，但她的健康情況急劇惡化，數日內便安息主懷。直到如今，我都為此感到後悔，並經常問自己，為什麼在她最需要我的時候我不在她身邊，更甚的是，在我需要她的時候她總是在我身邊。每當我想起母親的時候，我都會記起她對我的痛愛，關懷備緻、無微不至，甚至我已經長大成人，出外工作，仍舊依然。即使我離開家園，遠赴加拿大升讀大學，她總是會定期寫信給我，我珍惜她辛苦地寫給我的每一封信，因為在她成長的階段，她從沒有機會上學讀書。的而且確，當我在她的翅膀下，我感到無比的被愛和安全。

在母親的翅膀下

母親在她的翅膀下照顧和保護自己子女的圖畫是一幅有力的圖像，並且經常用來說明上帝對祂的兒女的愛。這幅圖畫經常活生生的展現在我們眼前，當耶穌哀嘆耶路撒冷虛偽的猶太領袖，他們不承認耶穌基督的身份，還密謀殺害祂！祂哀嘆：「耶路撒冷，耶路撒冷啊，你殺害先知，又用石頭把奉派到你們那裡的人打死。我多次想招聚你的兒女，好像母雞招聚小雞到翅膀底下，只是你們不願意。」（太23:37；路13:34）。耶穌首先來是為祂自己的選民（在祂按照上帝對亞伯拉罕應許的救贖計劃伸向外邦人之前），自己的人卻不接受他（約1：11）。我們都知道孩子若的任性反叛是會領父母多麽傷心，所以我們可以想像耶穌在被自己的子民拒絕、譴責及要痛苦地死時會感到怎樣。

鷹的翅膀

舊約也經常出現「鷹的翅膀」的圖畫，說明上帝的看顧和保護是提供一個安全的避難所。 以下是一些例子：

「他必用自己的羽毛遮蓋你，你要投靠在他的翅膀底下；他的信實像盾牌，像堅壘。」(詩91:4)

「又像老鷹攪動巢窩，飛翔在雛鷹之上，搧展翅膀，接取雛鷹，背在自己的兩翼之上。」(申32:11)

因此，詩篇的作者在祈禱和哀嘆中經常談論投靠於上帝和他的翅膀的蔭下，特別是當他們處於危險難當中（例如大衛逃避掃羅躲藏在山洞），以下是一些例子：

「(大衛的金詩，交給詩班長，調用“休要毀壞”，是大衛躲在山洞裡逃避掃羅時作的。）

神啊，求你恩待我！求你恩待我！因為我投靠你；我要投靠在你翅膀的蔭下，直到災害過去。」(詩57:1)

其他有詩61:4, 63:7 等(參得2:12)

 翅膀的保護與温暖

在這次COVID-19大流行期間，《詩篇91》尤其是對我們說話，因為它指的是瘟疫（毒病和流行病）（3、6），黑夜和飛箭的恐怖（5）以及周圍的人「仆倒」（7），情況類似我們現在面對的破壞。 因此，在我們周圍的所有恐懼和懼怕當中，篇詩91篇的其中一個圖畫是神對信眾(無論是外邦人還是以色列人) 的看顧和保護，再一次說明在神的翅膀下的保護：

「他必救你脫離捕鳥的人的網羅，脫離致命的瘟疫。他必用自己的羽毛遮蓋你，你要投靠在他的翅膀底下；他的信實像盾牌，像堅壘。」(3-4節)

這裡令人安慰的圖畫是翅膀的羽毛。當我們觀察鳥兒的羽毛時，霎眼看起來是輕盈，脆弱且無法提供任何形式的保護的東西，其實內裡還有許多眼看不透的東西。表面看來鳥兒的翅膀的羽毛有光滑的表層和蓬鬆的內層。光滑的部分實際上具有堅硬的倒鉤和細小的鉤子互相緊扣，就像拉鍊的叉頭一樣，可以鎖定在一起，因此具有非常強的保護性。蓬鬆的部分自然地使鳥兒保持溫暖。不論風吹雨打，鶵鳥都會在母鳥的翅膀的羽毛下找到保護。這張圖畫就好像當孩子在害怕時，父母雙臂將他們緊抱在自己懷抱上一樣。同樣，上帝供應我們身體的保護，情緒的穩固和屬靈的確據。

我們要感謝我們的母親（和父親）對我們的關愛。從更大的角度來說，上帝確實是我們的避難所，我們可以在祂的翅膀下找到安全感，我們也要向主感恩。在這次大流行當中，我們應該學會感恩和以感恩的心更加信靠主。

主僕

李耀全牧師

May 02-03, 2020
Rev. Simon Lee, Senior Pastor RCAC

From social distancing to spiritual closeness

Greetings in the name of our Lord Jesus Christ, shalom!

From social distancing to physical distancing

“Distancing” has emerged as a key term in the fight against the COVID-19 pandemic so as to “flatten the curve”. When the term first came out more than a month ago, it was called “social distancing” for a short while and then it was quickly changed to the more accurate term of “physical distancing.” Indeed, we have to practise “physical distancing” but definitely not result in “social distancing.” We as a Church have been practising physical distancing by suspending all services, fellowships and all gatherings.  Before that we have already avoided common greetings, such as handshakes. In everyday life we have kept the 2 metres distance from each other, and have followed the order to stay at home as much as possible.

From physical distancing to social closeness

But these measures mean that this is also a time when feelings of loneliness and a lack of closeness and community have gone up – especially among the elderly, it is therefore important to keep physical distancing but maintain social closeness. Psychological research tells us that isolation and protracted separation from other humans can cause depression, severe cases can lead to suicide. To curb the spread of the COVID-19 virus infection, physical distancing is absolutely necessary,  but on a psychological level we must do the opposite which is to encourage social closeness, and more importantly for us on a spiritual level, spiritual closeness.

Social closeness in our Church community

It is encouraging to see that many of our members are helping each other to use the internet, some for the first time, to connect socially, visiting the Church’s websites frequently. Teleconferencing is no longer just something people use to conduct business, but has become a vital tool for all to connect and communicate in our daily lives. Right now meetings using YouTube and different internet tools are applied to our worship services, Sunday school, fellowships, committee meetings, small group discussion and Bible Studies, and chats between friends and brothers and sisters, and so on. If you look at the number of devises that are tuned in on all our services, the attendance has in fact gone up and not down. We have been able to connect with some new friends also. People are calling each other more and exchanging greetings, and even share things like special recipes for cooking and baking. In a way, those who can connect this way have more social closeness than ever before. But we must not forget those who are not connected that way and therefore feel isolated, and must find special ways to connect with them, even in simple things like helping them with grocery shopping.

Being a good steward of our time in the pandemic

I am personally overwhelmed by the flood of “free” (some pretty good) entertainment videos and educational programs on our social media. We therefore need to be wise in selecting from among the plentiful offerings to find and consume appropriate amount of meaningful contents, and not just get sucked in, spending and wasting enormous amount of time before the screen. I am also finding it quite a discipline to be a good steward of my time when I now have to work from home 24/7, both in being faithful in my ministries as well as observing my Sabbath. One of my joys during this pandemic is to be able to use more time to do more writing, like in the past during my days as a professor. I am thankful that I can use this as a major medium of pastoral care in this difficult time.

From social closeness to spiritual closeness

At such a time as this, we need to move even from social closeness to spiritual closeness, with one another, and especially to God.  We need to check out on each other on how we are coping in this period of lockdown but also go beyond that (as we all know we are in similar difficulties), drawing closer to God together. We can share with each other how we have experience the faithfulness of God during this time of isolation. We can also share how the Word of God is a source of strength. Above all, we can pray together. John says the word of life have been proclaimed to us, “so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ.  And we are writing these things so that our joy may be complete.” (I Jn. 1:3, 4) So this is the very reason why this word is coming to you from me, that all our joy in Christ may be complete.

For me, I have found the pandemic to be a big test of my personal as well as my pastoral spirituality. In term of pastoral spirituality, in the past, I have become so familiar with “doing” ministry, trying to be as effective as I could, in a relatively comfortable pastoral setting within a well-established Church.  I have become used to a regular daily and weekly routine that repeats itself efficiently. I have also become reliant on a very supportive team of elders and deacons/deaconesses, pastoral and administrative staff and many helpers. In short, I was, before the pandemic, well settled in my comfort zone at the Church. But I have discovered afresh and in a deeper way that to be a pastor is more than “doing” the busy (good) work of ministries. It is something I knew but now want so much to refresh, to be truly “a shepherd” watching over the flocks.  Now that there is no one in the pew, I am starting to understand Jesus’ parable of going out to look for that one “lost sheep.”

In term of my personal spirituality, it is inevitably and intimately interwoven to my pastoral spirituality because I am a full time pastor. But as mentioned above, with the blessed luxury of spending enormous time in the Word of God, meditating and contemplating, more fresh insights that speak to the current needs have begun to surface, and I find great delight in sharing the Word with others. I am starting to understand what the psalmist means by “Blessed is the man… (whose) delights is in the law of the Lord, and on his law he meditates day and night.”(Ps. 1:1, 2)  Apart from carrying on the regular pastoral work online, I have rediscovered the importance of teaching and writing as a vital tool for pastoral ministry and I am surprised by the new joy of this rediscovery. Also I find that even over the phone, we can pray for brothers and sisters, and my prayers have extended more substantially beyond my immediate context to include our brothers and sisters in different spheres, nationally and beyond, especially to the many friends including students I have in my network, many experiencing hardship and sickness.

Don’t waste the lessons you can learn in this pandemic

Could this COVID-19 pandemic be a blessing in disguise, notwithstanding the unfortunate death toll and devastation it has brought to the whole world? I am reminded of the words of Jeremiah: “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart.” (Jer. 29:11-13)  Let us all move from social distancing to spiritual closeness. Amen.

Your Servant in Christ

Rev. Simon Lee

May 02-03, 2020
李耀全牧師

謹在主裡問候各位親愛的弟兄姊妹，願您們平安！

從社交距離到身體距離

“保持距離”已成為抗疫的關鍵術語，以減緩病毒傳播速度。當這術語在個多月前首次出現時，它被稱為保持“社交距離”。之後，很快就修變成了更準確的保持”身體距離”一詞。事實上，我們必須保持 “身體距離”，但絕不能導致 “社交疏離”。作為教會，我們一直在實行保持身體距離，如暫停各堂崇拜、所有團契和聚會。於此之前，我們已經實行避免彼此接觸的問候，如握手。在日常生活中也遵循了彼此需要保持兩米的距離，並盡可能留在家裡的指令。

從身體距離到社交親近

但這些措施，令孤獨感、缺乏與人連繫和接觸的情緒上升–特別是對長者而言，保持身體疏遠，會有失聯的感受，因此保持社交親密關係極為重要。心理學研究指出，我們與其他人的隔離和長期分隔會導致抑鬱，嚴重病例甚至會導致自殺。為要遏制冠狀肺炎病毒感染的蔓延，身體疏遠固然是絕對必要的，但在心理層面上，我們必須做相反的事情，那就是要鼓勵社交親近，更重要的是我們要能達到在靈性層面上，在靈裡的親近。

教會群體的社交親近

令人鼓舞的是，我們許多的肢體正在利用互聯網，建立彼此交流的聯繫，有些弟兄姊妹還是第一次透過網絡相交，或經常登入教會的網站。電話會議不再只限於作為商業用途，更是已成為日常生活中，人與人連繫和交流的重要工具。現在，使用YouTube和在互聯網上不同程式的開會途徑，正適用於我們的各堂崇拜、主日學、團契、職員會會議、小組討論和查經，以及與朋友和兄弟姐妹之間的交流。事實上，若就各堂崇拜登入的人數看來，出席的人數正在飆升，而不是下降。我們也能夠藉以和一些新朋友取得聯繫。肢體間亦透過電話互致問候，增加聯繫，甚至分享烹飪和烘焙美食的食譜。從某種意義上說，能夠以這種方式連接的人，比起以往任何時候，也更具社交親密感。但是，我們絕不能忘記那些不能藉這種方式聯繫而感到孤立的肢體，必須找到與他們聯繫的特殊方式，即透過一些簡單的行動，如在購買食物上作幫助。

在疫情大流行中運用時間上作好的管家
我個人有備受社交媒體上的資訊泛濫所淹蓋之感–如收到數之不盡”免費”娛樂視頻和教育程式等(其中不乏佳作)。因此，我們需要明智地從芸芸資訊中作出適當及有意義內容的選擇，而不是照單全收，在視頻上花費掉大量的時間。同時我也發現，在我必須以每週七天、廿四小時在家工作時，要在時間方面作好管家，作息有序有時，必須自律。在這次疫情蔓延中，我最大的樂趣之一，是能夠利用更多的時間寫作，就像過往我當教授的日子一樣。我很感恩能夠在這個困難時期，藉此作為牧養教會的主要媒介。

從社交親密，達至靈裡相親

在這新冠肺炎疫情下，我們需要從社交親密，達至靈裡相親，不但是人與人之間，更在於我們與神之間。我們在這隔離的困難時期中互相關心問安的同時，更進一步的是能在靈裡與神關係方面彼此勉勵進深。我們可以互相分享在這孤立時期中如何經歷神的信實；我們也可彼此分享如何藉著神的話語得到力量。此外，我們可以一同禱告。約翰曾說：“我們將所看見、所聽見的傳給你們，使你們與我們相交。我們乃是與父並他兒子耶穌基督相交的。我們將這些話寫給你們，使你們的喜樂充足。” (約壹1:3- 4) 。這也是我與您們分享的原因，讓我們在主裡面的喜樂可以滿足。

於我而言，我感到這次疫情蔓延是對我個人靈性(personal spirituality)及牧養靈性(pastoral spirituality)上的重大考驗。在過去的牧會方式，我習慣於竭盡所能地“完成”事工，試圖在一個發展相當完善的教會裡、相對地在較為安舒的情況下盡可能地達成果效。我已習慣於每天和每周內極有效率及重複地完成例行公事。我也慣於依賴一眾全力支持我的長老和執事、教牧團隊、行政同工和各部同工。簡而言之，在疫情蔓延之前，我在教會的安舒區中運作自如。但此期間我再度發現，作為牧者，我不僅是“完成”各範疇繁忙的善工。作為真正的“牧人”，應如何去看守羊群，這是我已既知，而又更深刻地理解及更新的領受。即管現時沒有會眾在當前，我更能逐漸體會到耶穌的比喻，跨步出去尋找”迷羊”的意義，一個都不可少。

由於我身為全職牧者，我個人的靈性，實在是不可避免地與我所牧養的靈性緊密連繫。但正如上述所言，這次藉著能夠蒙福地享用大量時間去默想和深究神的話語，讓我能有更深入及更鮮活的領受作為分享，以切合當前的需要。並且我更能體會詩人所言：“喜愛耶和華的律法，晝夜思想，這人便為有福！”(詩1:1- 2)。除了透過網絡進行經常性的牧養職責外，我也重新體現藉寫作和教學作為主要牧養渠道的重要性，我對這次重新體驗其中的樂趣感到驚喜。我還察覺到，即使通過電話，我們可以為兄弟姐妹祈禱，如此的祈禱已經大大超出了我當前的禱告範疇，包括延伸及我居於不同國家、地域的弟兄姊妹，特別也包括我在網路所連繫的，正在經歷困難和疾病的眾多朋友及學生。

切勿浪費在這次疫情蔓延中的學習

儘管新冠狀肺炎病毒的蔓延給全世界帶來了驚人的死亡人數和破壞，病毒的蔓延會否變相地成為祝福？我想起了耶利米的話：“耶和華說：我知道我向你們所懷的意念是賜平安的意念，不是降災禍的意念，要叫你們末後有指望。你們要呼求我，禱告我，我就應允你們。你們尋求我，若專心尋求我，就必尋見。” (耶 29:11-13) 。讓我們一起從社交的疏離達至靈裡的親近。阿們！

主僕,

李耀全牧師

Apr 25-26, 2020
Rev. Simon Lee, Senior Pastor RCAC

Learning to “be still” in COVID

Dear brothers and sisters, Shalom!

“Be still, and know that I am God!
I will be exalted (honored) by every nation.
I will be exalted (honored) throughout the world.” (Psalm 46:10, ESV)

Lydia (my wife) thinks that I have ADHD (Attention-Deficit Hyperactivity Disorder), the hyperactivity-Impulsive type! These days because of COVID-19 and the order (from the government and my family) to stay home, my symptoms seem much more pronounced and have worsened as I have been housebound in “boredom” for over a month! (haha!) For someone like me, this is like being imprisoned, or at least like Paul, in house arrest. However one thing I am trying to imitate Paul but am doing a poor job of, is to try and write more “Prison Epistles!” How is to “be still” even possible in tumultuous times such as ours? We are all restless with nothing to do (?) and nowhere to go! We are all at a standstill during this COVID-19 pandemic, with self-quarantine, self-isolation, and physical distancing, while some cities in the world are even in complete shut-down or lock-down. The world seems to grind to a halt and many hearts are still in fear and even panic. Shouldn’t we rather find ways to “be active?”

Why did the Psalmists say “Be Still”?
But do the Psalmists have something to teach us today? Scriptures tell us they were “the Sons of Korah” who were in fact the principal families involved in leading the people of God in praise and worship in the Jerusalem temple. (2 Chron. 20:19) This Psalm addressed Israel in a time of national crisis. We see this in the reference to ancient wartime scenes of burning shields/chariots, bows and spears, the nations in uproar, yet God’s holy city was not falling (v. 5, 6, 9). The message is, despite being devastated by war, God still dwells in His holy city Jerusalem. (v. 4-5) Indeed, this Psalm begins with the declaration that “God is our refuge and strength, a very present help in trouble.” (1) We hear war language frequently used in recent days, and comparison is even made to WWII. Yes, we are all fighting a war, with an invisible enemy, COVID-19, but also with “fear” itself. Times are different, but the fear, sickness, and death are the same. Psalm 46 describes a time when the entire world is shaken, as in earthquakes. (2, 3) Nevertheless, the Psalmists were confident that despite all these, “we will not fear.” (2). Is that possible?

What did it mean by “be still?”
The Hebrew word raphah is translated “be still” (in ESV, NIV) [“要休息” in CUV; “要安静” in CCB] or “cease striving” (in NASB) [“要住手” in CNV] or “stop your striving” (in NET), which simply means: to let drop, to relax, to let go, to be still or to be quiet. There are at least two ways to interpret this. In the context of this Psalm, these words could be addressed to the “nations,” warning them to let go and not keep attacking the people of God, bringing an end to the war (9), as God will eventually be exalted among “the nations.” (10b) If however these words were addressed to the people of God, then the people of God were to recognize that the Lord is God Almighty (El Shaddai), and He will fight for them and they need only to “let go and let God.” Either way, it is so comforting to know that with God as our protector, we need not struggle on our own and we can all lay our burdens at His feet.

What does it mean by “be still”?
In the current pandemic, we need to be quiet (still) before God, recognize God for who He is and yield to His sovereign rule. Eugene Petersen in The Message has this rather contemporary and interesting translation: “Step out of the traffic! Take a long, loving look at me, your High God, above politics, above everything.” I get most frustrated when I am stuck in traffic. At times like ours with COVID-19, we are stuck at home and for many, what feeds our frustration actually is allowing ourselves to be stuck in front of the TV, consuming all the bad news and the latest statistics, or the flood of household secret remedies we can use to prevent us from being infected. Let’s leave those things alone, at least not be consumed by them, and focus on God and His assured triumph over the world and all its troubles. Didn’t Jesus assure His disciples and said, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world?” (Jn. 16:33)

Yes, our world is shaken because of COVID-19, our health, our family, our work and our livelihood are all threatened, but if God is with us, and so who can be against us?! Why not take time to be still in God’s presence and recognize again who God is, and be at peace.

How can we “be still”?
While “be still” is clearly stated and it does mean “be quiet,” but our full understanding of what it truly means makes a lot of difference to how we practice it.

First of all, “be still” does not mean “do nothing.” If we sit and do nothing, we are being “idle” and wasting our time. That is the furthest thing from the truth. In fact, Paul was quite adamant against people who were “idle and disruptive,” (Gk. ataktos, undisciplined, insubordinate, I Thes. 5: 14; II Thes. 3:6-15) [“不守規矩的人” CUV, “游手好閑的人” CNV] In fact, in the modern church, there are too many people who want to stand at the sideline and be critical of everything and everyone else. The more we are idle, the more we can see the speck in the other person’s eyes and forget the beam in our own eyes.

Secondly, “be still” does mean to be quiet before God. Christians today are active and uncomfortable with silence and contemplation before God. Our spirituality has become one of “doing” rather than “being.” We feel ill at ease when we need to be in silence, and we try to avoid “the dead air” and somehow we feel the personal need to do something in prayer and worship. We need to learn to pause and gaze upon the beauty of God and enjoy His presence. We are not opposed to active participation, but we must not waste the forced “physical distancing” situation we are in to learn true contemplation. True worship is God-centered and not men-centered.

Thirdly, “be still” means “know that I am God.” “Knowing” is not just head knowledge, and in fact both in the Old Testament and New Testament, the verb is used to describe the most intimate of relationships, as in marriage relationships. “Knowing” is not just cognitive, but encompasses more than simply having knowledge of something or someone. “Knowing” is entering into the most sacred space and being consumed by each and every aspect of the relationship. True “knowing” is true “wisdom.” This is how Paul prayed for the Colossians: “…we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God.” (Col. 1:9-10) In fact “knowing God” is pre-requisite to “knowing ourselves.” (Packer)

For me, I have found that “being still” also means to wait in the presence of God with His word, study it day and night, in order to “know Him” personally and intimately more and more, and have the joy to share the insights with others. In that sense, “be still” is also very much an active spirituality. The true knowledge of God is the foundation of my peace and serenity.

Yours servant in Christ
Rev. Dr. Simon Lee

Apr 25-26, 2020
李耀全牧師

主內親愛的弟兄姊妹平安：

“要保持靜止 (Be still) ，要知道我是神！

我要在列國中被尊崇！我要在普世中被尊崇！” (詩 46:10)

賢妻美華常認為我患有過動症 (ADHD.注意力缺陷多動障礙症) ，而我是屬於過動性-衝動型之類！在這段時期，由於新冠狀疫情蔓延指令，我必須坐立不安地留在家中，我過度活躍的癥狀越發明顯，或可說更顯嚴重，因為我已經在家裡“監禁“了超過一個月！ (一笑！)於我而言，有如身在囹圄，或至起碼好像保羅般被軟禁。我於是嘗試仿效保羅撰寫「監獄書信」，可是與保羅相比實在是望塵莫及！詩人提到「靜止」(be still)，在我們處身於像這樣動蕩的時期，怎可能做到呢？若有人是無所事事，無處可去，就會感到焦躁不安！在這次新冠狀疫情蔓延期間，我們因著避疫，要被迫自我隔離及與人群疏遠，以致處於隔離靜止狀態。世上一些城市甚至完全封鎖。整個世界似乎已陷入停頓狀態，不少人感到恐慌，人心惶惶。在這被動式的停頓中，我們是否反要想法「活躍」一點呢？

詩人為何說「要保持靜止」?

詩人對處於今天的我們可有什麼教導？這詩篇的作者是“可拉的後裔”，他們基本上是在耶路撒冷聖殿中參與帶領敬拜和讚美神的主要家族。(代下20:19) 本詩是在民族面臨危機時對以色列人傳講的信息。經文提到古代爭戰的場景–燃燒盾牌和戰車、弓箭和矛槍、舉國的喧囂，但神的聖城卻沒有傾覆 (5,6,9節)。所要傳講的信息是–儘管戰爭可以摧毀，但神仍然以聖城耶路撒冷為祂的居所 (4-5節) 。事實上, 本詩開首以“神是我們的避難所，是我們的力量，是我們在患難中隨時的幫助”(1節) 作宣告，是一個在非常困境況中的宣告。我們近來在疫情中常聽到戰爭的術語，甚至有人與第二次世界大戰作為比較。是的，我們都在打一場仗，與一個無形的敵人新冠狀病毒打仗，另一更大的敵人乃恐懼本身。雖然我們與詩人的時代不同，但恐懼、疾病和死亡卻是一樣的。詩篇46描述了整個世界被震撼的情境，有如地震一樣。(2, 3節) 但是，詩人相信，儘管有各種天災人禍發生，“我們也不害怕！”(3節) 。在這一場新冠狀病毒疫症大流行，這有這可能嗎?

昔日「要保持靜止」是什麼意思?
原文“ raphah”「靜止」一詞，在和合本是“要休息”; 在新譯本中作 “要住手”; 在CCB譯本作“要安静”[ESV, NIV譯本作” 静止”(be still)；NASB作“要停止掙扎(cease striving)；及 NET作“要停止獨自掙扎”(stop your striving)]，其含意簡單來說是：放下、放鬆、放手、保持靜止或安靜。其含義至少可循兩方面解釋。在本詩篇中，這話可以是針對“列國”而言，警告他們要放手，不要繼續攻擊神的子民，結束戰爭(9節)，因為神最終將會被“列國”尊崇(10節下)。若這些話是對神的子民而言，那麼神的子民要認識到神是“全能神”(El Shaddai)，他們只需要“放下“或“放手給神”(let go and let God)，神自會為他們爭戰。令人欣慰的是，無論作那方面解釋，只要知道有神作為我們的保護者，我們不必獨自去掙扎，我們可以放心地把重擔卸在祂的腳下。

今日「要保持靜止」是什麼意思?

在目前的疫情蔓延中，我們需要在神面前保持安靜(靜止)，認定神是誰，順服於祂的主權帥領下。Eugene Peterson在《The Message》譯本中很有創意地以當代及風趣用詞的翻譯: “從交通阻塞(塞車)中出來！以充滿愛的眼光深深地看著我–就是你至高的神，超越於政治，高於一切的主！”。每當我被困於交通阻塞中，我會感到很沮喪。正如現在，我們被困在家中，或我們一些人卡在電視機前，讓所有的壞消息和最新的統計數據，去滋養我們的沮喪，或冀圖藉大量的家傳秘方資訊以防治感染。讓我們把那些東西拋諸腦後，至少不要被它們所蠶食，把注意力放在神(祂保證戰勝世界及所有世上的煩惱)之身上。耶穌豈不是曾向祂的門徒保證：“我將這些事告訴你們，是要叫你們在我裡面有平安。在世上，你們有苦難；但你們可以放心，我已經勝了世界” (約16:33) ?

是的，我們的世界現正因疫情蔓延而動搖，我們的健康、我們的家庭、我們的工作和生計都受到威脅，但如果有神與我們同在，那麼有誰能敵擋我們呢?! 為什麼不多花些時間靜候在神的面前，再次確認神是誰，以得著平安？

我們怎能「要保持靜止」(be still)呢?

“靜止”(Be still) 的意思清楚明確有“安靜” 之意，但我們往往在實踐方面與我們充分理解它的真正含義，有很大的差別。首先，“靜止” 並不表示“什麼都不做”(do nothing) 。如果我們袖手旁觀，什麼都不做，我們就流於“懶散”，以致浪費時間。這遠非其含義。事實上，保羅對「懶惰和破壞性」的人直斥其非，(希臘文“ataktos”指不守紀律、不服從的人- 帖前5:14;帖後3:6-15)，和合本作“不守規矩的人”，即在新譯本作“遊手好閒的人”。可能昔日有信徒錯誤地認為主再來在即，寧願袖手旁觀「等候」指控他人。事實上，在現世的教會中，也有太多的人想站在一旁，對一切人與事持批評態度。我們越是自我中心和消極，就只能看到別人眼中的刺，而忘記自己眼中的樑木。

其次，“靜止” 確實指在神面前保持安靜(be silent)。今日信徒實在太活躍，不習慣安於在神面前安靜等候。我們不要單注重“活動” (doing) 而不著重“本質” (being) 。當我們需要靜止(silence)時，我們常感覺不自在, 不斷試圖避免“靜止”。我絕不反對投入祈禱與敬拜，但不知何故，我們總覺得需要做一些事才能投入。我們需要學會靜止下來去瞻仰神的榮美，享受祂的同在。讓我們決不要浪費在這 “人與人之距離”(physical distancing) 指引下學習默觀。真正的敬拜是以神為中心，而不是以人為中心。

第三方面，“靜止”的意思是 “知道我是神。”“知道”不僅僅是頭腦知識，事實上，在新舊約聖經中，這動詞都用於描述最親密的關係，比如婚姻中關係。“知道”不僅是認知，不單是對某物或某人的認識，而是進入最神聖的空間，被雙方的關係在各方面所填滿和攝取。真正的“知道”是指 “真智慧”。這就是保羅為歌羅西教會的信徒所作的祈求：“我們…為你們不住的禱告祈求，願你們在一切屬靈的智慧悟性上，滿心知道神的旨意；好叫你們行事為人對得起主，凡事蒙他喜悅，在一切善事上結果子。” (西1:9-10) ；事實上, “認識神”是 “瞭解認識自己”的先決條件。(Packer)

於我而言，我體驗到“靜止”是指藉著神的話語，在祂面前靜侯，日以繼夜地研讀默想主道，個人和親密地認識祂，並享受與他人分享其中領會的喜悅。從這角度來看，“靜止”也是一種動態的靈性，在靈裡積極的行動。對神真正的認識是我獲得平靜與安寧的基礎。

主僕,
李耀全牧師

Apr 18-19, 2020
Rev. Simon Lee, Senior Pastor RCAC

Dear brothers and sisters in Christ,

I sincerely pray that after the celebration of Easter, the hope of the resurrected Christ has again reminded us that Christ died and rose from the dead for all of us so that we may have life, and life abundant!

The COVID-19 pandemic has brought drastic changes to our individual lives, our family lives, our community life and the communal life that we share as a church family. Never have I felt so isolated, helpless and inadequate. I am learning afresh to be a pastor, to lead the Church to be the Church, and be totally reliant on Christ our Saviour, Sanctifier, Healer and Coming King.

At times like these, I feel like a chef who had prepared a menu and before he knows it, he has to start all over again from scratch. Because of the current pandemic and the order to stay at home, in response I have finally decided to change the current preaching series to this extended theme: “Jesus calms the storms in our lives / Restore us, O Lord.” Starting in May and ending in June, we are going to look at the Old Testament book of Lamentations. Indeed this is the time to lament. I felt led by the Spirit eventually to the book of Lamentations which tells us how the people in Jerusalem and of Judah lamented after the destruction of their city of Jerusalem by the Babylonians in 586 BC. They lamented also because they knew the destruction was because of the judgment of God. There are lots of similarities as well as dissimilarities, but we hope that we can all use this book to reflect on our sovereign God in times like these.

In such times as these, we all are naturally looking to God for answer to the suffering and death caused by this pandemic. We wrestle with the issue of theodicy, that is, the vindication of divine goodness and providence when we are faced with the existence of evil and suffering. There are three books in the Old Testament that specifically address the issue of suffering: Job, Lamentations and Habakkuk. Job deals with the problem of personal suffering. Lamentations and Habakkuk both deal with national suffering. Naturally, in the midst of our global catastrophes we gravitate to these latter books and I have chosen for us to reflect together on Lamentations.

Often when natural disasters or calamities caused by human beings, the question is asked, whether it is God’s punishment of humans because of our sins. Indeed in many cases, we can see a relation, as in the repeated pattern and vicious cycle of Israel sinning bringing God’s judgment, and then repentance bringing God’s grace and mercy, then repeated over and over again. But then sometimes God actually allows suffering and evil, as in the case of Job, as a means of testing, and as in the case of Judas, in accomplishing God’s sovereign plan of redemption in Christ. The simple answer to such questions of “why” is “we do not know,” and therefore we should not be tempted to come to the quick conclusion that the suffering we are experiencing must be the judgment of God on this sinful world. But most certainly we can treat what’s happening as warnings pointing us to the end times so we can repent of our sins and  can be prepared when Jesus comes again, as surely he would.  Maranatha!

A brief introduction to Lamentations:

 Author:

“Although probably written by Jeremiah, the book is very likely intentionally anonymous in order to allow anyone to identify with the pain of the ‘I am the man who has seen affliction (3;1).’” (Constable)

Date and Place of Composition:

586-538 B.C.  The place of composition was in Judah following the destruction of Jerusalem (586 BC), or in Egypt shortly thereafter, or both.

Purpose:

Its purpose then would have been to memorialize God’s faithfulness which includes bringing covenant punishment on His people for their unfaithfulness to the Mosaic Covenant. The book would then be used to teach later generations the importance of covenant faithfulness and God’s faithfulness.

Structure and Genre:

The book consists of five laments. All but the third of these describe the Babylonians’ destruction of Jerusalem in 586 B.C. and its aftermath. Yet the basic structure of the book is chiastic, with the central theme “Great is thy faithfulness,” as follows:

A            The misery of Jerusalem’s citizens ch.1 (THE LONELY CITY)

B            God’s punishment of Jerusalem ch.2 (THE MERCILESS JUDGEMENT)

C            Jeremiah’s personal reactions ch.3 (GREAT IS THY FAITHFULNESS)

B’           God’s severity toward Jerusalem ch.4 (THE GOLD GROWS DIM)

A’           The response of the godly ch.5 (RESTORE US, O LORD)

The first four chapters are acrostic poems, which would have helped the Jews remember these laments. Chapter 5 while not an acrostic poem, also contains 22 verses.

Dear brothers and sister, I sincerely hope and pray that studying the book of Lamentations would help us understand the situation we are in, be able to say and sing “Great is Thy Faithfulness” and sincerely respond by praying to God humbly: “Restore us, O Lord.”

Your servant in Christ,

Rev. Dr. Simon Lee