“Discerning the Spirit”

Blog hawile,

A zuam mi rel awk ah, ka sermons le papers (Mirang he Lai he) cheukhat ka blog ah ka vun tar pah hna lai ka ti. A reltu nan ca ah thathnemnak pakhat hnih te a um ahcun Bawipa sunparnak ca ah si ko seh. Ka blog ah nan ka len ca ah kaa lawm. Comment le feedback zong nan chiahtak khawh ko. 

“Discerning the Spirit”

Hrang Hlei

6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. (Acts 16:6-10)

Based upon the above scripture, let us meditate on “Discerning the Spirit.” First, we might want to ask some questions: what is “Discerning the Spirit?” What does it mean to discern the Spirit, and how can we discern the Spirit? Theologically speaking, to discern means to see in the realm of the Spirit and be able to perceive what God is doing in the world. In other words, to discern means to be able to understand what the will of God is in difficult situations. In fact, discernment requires us to have a constant relationship with God, and choosing to live in such a relationship with God makes us more determined and focused when making important decisions in the church as well as in our personal lives.

Craig Van Gelder, a professor at Luther Seminary, notes that discerning the Spirit is foundational for effective ministry. The church, he says, is called and sent out to participate in God’s mission in the world through discerning the works of the Spirit. Looking at the Book of Acts, we can see how the works of the Spirit are described to disrupt (Acts 8), interrupt (Acts 15, 16), and even to surprise the disciples (Acts 17). Also, throughout the Book of Acts, the Spirit is portrayed as actively leading God’s people amidst difficult circumstances (Van Gelder, The Ministry of the Missional Church).

Looking at the New Testament, especially the Book of Acts, it is evident that the leading of the Spirit was decisive for the development of the early church, though the strategic planning from the human side also was involved. Reflecting on Paul’s mission approach, F. F. Bruce noted that Paul exhibited a combination of strategic planning and keen openness to the guidance of the Spirit. We can clearly see this element in Acts 16:6-10).  

Acts 16:6-10 is about Paul’s second missionary journey, which began right after Jerusalem Council (Acts 15:36-16:40). As the scripture tells us, Paul and Silas went through Syria and Cilicia (now southeastern Turkey) and strengthened the churches there (Acts 15:41). At Lystra, Timothy joined them, and together they planned to launch significant mission works. But, interestingly, as soon as they began to implement their strategic mission plans, the Spirit interrupted them for three times.

(1) In verse 6, the scripture says: “as they went through the region of Phrygia and Galatia, the Holy Spirit forbade them to proclaim the gospel in Asia.”

(2) In verse 7, it says: “the Spirit of Jesus did not allow them to enter into Bithynia.”  

(3) And in verses 9-10, the Holy Spirit intervened through Paul’s vision, which is known as a “Macedonian Call.”

Actually, the scripture does not give us specific information regarding how and in what manner the Spirit interrupted them. But what we do know is that Paul and his mission team must have spent a deliberate time to discern what the Spirit wanted them to do, before making any decisions. We may call it a spirituality of discernment, which is an important element in doing mission as well as in the leadership of the church.

This reminds us that discerning the Spirit is not easy, because it is difficult to understand what the will of God is in critical circumstances. It requires a careful listening to and the courage to hear and obey what God has to speak to us (individually as well as communally). The point is that discernment is more community oriented than individualistic. For example, community was involved both in Paul’s prophetic leading and the interpretation of his vision (Robert L. Gallagher and Paul Hertig, Mission in Acts). Possibly, the Spirit spoke through Paul’s missionary colleagues (Silas, Timothy, and Luke). After much prayer and discerning the will of God together, they were convinced that they were called to preach the gospel in Macedonia (Acts 16:9-10). In fact “the rest of Acts hinges on this text: proclaiming the good news to others around the world” (NIB, The Book of Acts).

As I read through Paul’s missionary journeys, especially his second journey, I find similar narratives in the life and works of Adoniram Judson and his wife, Ann Judson, who came to Burma as the first American Baptist missionaries in 1813. Let us look at how they discerned the works of the Spirit in their lives and obeyed the will of God.

Judson was the son of a Congregationalist pastor, Adoniram Judson, Sr. and of a devout Christian mother, Abigail Brown. He was born on August 9, 1788 in Malden, MA. At the age of 25, in 1813, he came to Burma as a missionary, accompanied by his wife, Ann Judson. He died on April 12, 1850, on his way back to America, and was buried in the Andaman Sea.

Judson was a young man with a bright future who had the potential to become a playwright (a popular career in his time), a Congressman, or even the President of United States. He was successful in academic. But he was living a secret life: he was an atheist. He did not believe in the gospel of Jesus Christ, which his father preached and taught every Sunday. Reflecting on his past life, Judson later confessed: “I was then a wretched infidel.”

It seemed that the earnest prayers of his parents had no impact on their son. But, what Judson’s parents could not foresee was God’s hidden plan for their son. Usually, it is hard to understand the will of God and how God guides and speaks to us in difficult situations. This was true in Judson’s life. Both he and his parents did not know how his trip to New York City would change his whole life.

Reading from his biography, we learn that Judson took a trip to New York City to venture a new life and career. But instead of finding a new career, he found Jesus Christ. In other words, he was struck by the Holy Spirit, as in Paul’s conversion on Damascus road, and became a new person. Then, while in New York City, Judson began to realize that he misunderstood his parents. So immediately, he decided to return home and reconciled with his parents.

Not long after returning home, Judson decided to enroll at Andover Theological Seminary (now Andover Newton Theological School) in 1808. While at Andover, he read a sermon, “The Star in the East” by a former Anglican chaplain for East India Company, which aroused Judson’s interest in mission. Later, he wrote in his journal: “This day I made a solemn dedication of my life to God.” So, together with his three other friends at Andover, he dedicated himself to become a missionary. Then, the young atheistic Judson became a faithful apostle for Christ to the people of Burma. This reminds me of Dietrich Bonhoeffer’s words: “When Christ calls a man, he bids him come and die” (Cost of Discipleship). I believe that this idea is well reflected in Judson’s life. He responded Christ’s calling and remained faithful to Him until death.

What is most interesting is how Judson and his wife ended up in Burma without having any prior plan to go there, in the first place. As the story unfolds, the new young couple, not long after they got married, decided to become missionaries to any foreign land. Their original plan was to go to India and establish a Congregationalist Church there. But it did not work, because the Spirit did not allow them to preach the gospel in India. One of Judson’s main purposes of going to India was to challenge the great missionary, William Carey, on the matter of infant baptism. But instead of having that theological debate, the Judsons were convinced by the Baptist way of baptism, and they were baptized by one of Carey’s missionary partners in Calcutta, India.

Like the story of Paul and his companions in Acts, the Spirit did not allow the Judsons to preach the gospel in India. Instead, they were forced by the East India Company to leave the country immediately. Their plan to go to Port Louis (a small French colony Island) and to Penang Island (west coast of Malaysia—once occupied by East India Company) also was not successful. They must leave India, but they had no idea where to go. They were in despair. But all of a certain, they found a boat called Georgiana, which was bound for Burma. Without much thought, they decided to take the boat not knowing what they would have to go through in the months and years ahead. Like Paul’s vision of a “Macedonian Call” in Acts 16:9-10, Burma opened her door just wide enough for the Judsons to squeeze in. So, they arrived in Burma in the midst of July monsoon, in 1813 (Maung Shwe Wa, Burma Baptist Chronicle).  

Reading from the Book of Acts as well as from the story of Judson, we can firmly say that God speaks to us in a variety of ways. What is important here is to discern how God speaks to us and to obey the will of God. Interestingly, God always speaks to God’s people in different but significant ways in the Bible. Here are some examples, among many:

a.     Sometimes, God reveals God’s will through a vision. For example, God spoke to Ananias in a vision about Paul and his ministry (Acts 9:10-12). God spoke to Cornelius and Peter in their visions (Acts 10:3, 17-19; 11:5).

b.     In other times, God speaks to God’s people in a dream. For example, the Lord appeared to Joseph in a dream and told him to take the child and his mother and flee to Egypt (Matt. 2:13-15). God also told the magi in their dream to return to their homeland in a different route (Matt. 2:12).

In fact, the whole ministry of apostle Paul could have been totally different, unless Ananias had the right discernment of what God revealed in his vision. In the same way, the story of Jesus could have turned into a mess unless Joseph did not listen to and obey what the angels had warned in his dream. Also, king Herod could have killed Jesus unless the magi followed the angel’s instruction in their dream.

The point I would like to make here, in conclusion, is that God speaks to us through different people, and it is important to discern what God wants us to do and be. Looking at the Book of Acts, the Spirit was at work throughout Paul’s missionary journeys in changing his plans. This same Spirit was the One that led Judson and his wife to Burma and opened a way for them to preach the gospel among the Burmans.

I strongly believe that the same Spirit that led apostle Paul and the Judsons is also with us today, guiding, leading, teaching, inspiring, and speaking to us through many different and dynamic ways. Therefore, what is most important for us, as believers, is to be able to discern what the will of God is, as we make decisions in the church as well as in our personal lives. This requires us to be humble and obedient, as well as to always be open for the interruption, disruption, and even the surprise from the Holy Spirit in our daily encounter with the world.

May God help us to discern the will of God, as we participate in God’s mission in the world. Amen!

Ni 2: Jesuh he Hmanung Zanriah

A caan a phak tikah Jesuh cu lamkaltu hna he khan cabuai ah cun an ṭhu. Annih cu a thawh hna i, “Sifahnak ka in hlanah hin hi Lanhtak rawl nannih he ei ṭi hi ka duh hringhran. Zeicahtiah Pathian Pennak chungah hi rawl hi a sullam taktak langhter a si hlan paoh cu ka ei ti lai lo,” tiah a ti. Cun Jesuh nih hrai kha a lak i Pathian sinah lawmhnak bia a chim hnuah, “Hihi i lak u law i hrawm u, zeicahtiah Pathian Pennak a phanh hlan tiang cu, hi mitsur hang hi ka ding ti lai lo,” tiah a ti. Cun chang kha a lak i Pathian sinah lawmhnak bia a chim hnuah a cheu i annih cu a pek hna i, “Hihi ka pum a si, nan ca i ka pekmi cu. Keimah philh lonak ah run tuah u,” tiah a ti. Cu bantuk ṭhiamṭhiam in zanriah an ei dih hnuah hrai zong kha a pek hna i “Hi hrai hi nan caah ka thletmi ka thi in khenhchihmi Pathian biakamnak a si (Luka 22:14-20).

Jesuh rian tuannak kong hi Thawngtha pathum nih an tial tikah rawl dumtinak kong hmun tam nawn ah hmuh khawh a si. Luka thawngtha chung lawng hmenh ah hmun riat ah rawl dumtinak kong a tial. Hmun tam nawn ah Jesuh kha mi sual le ngunkhuai khawl tu pawl sinah rawl a dum ti kan hmuh (Luka 5:27-32 cf. Mark 2:13-17; Mathai 9:10). Pharasi pawl inn zong ah rawl a ei. Rawl an ei lio ah hlawhhlang nu pakhat nih a ke ah zihmui a toih i a sam in a hnawh piak (Luka 7:36-50; 11:37f). Mary le Martha zong nih an ta pa Lazaru thihnak in a thawhter ruang ah an lawmh. Nga pahnih le changreu hlum thum in mi thong nga rawl a dangh hna. A thih i a thawhthan hnu zong ah a zultu pahnih he Emmaus khua ah zanriah an i hrawm (Luka 24:13). Cu lawng hlah, a zultu dang pawl he Kalili tili kam ah nga an ei ti (Johan 21).

Cu vialte rawl dumtinak nak in a biapi deuh mi cu, vailam cungah a thih lai i a zultu hleihnih he hmanung zanriah an dumti kha a si. Johan thawngtha nih Jesuh le a zultu pawl hmanung rawl dumtinak kong cu hmun tampi ah biapi tuk in a tial (Johan 13:21-30). Hi hmanung zanriah kong hi Thawngtha pathum lawng si loin Lamkaltu Paul zong nih Korin cakuat pakhatnak ah a tial ve (1 Korin 11:17ff).

Jesuh nih a zultu pawl sinah a cahtak mi hna cu: amah philhlo nak ca ah kha hmanung zanriah kha nan run pehzulh lai ti mi a si. Cun changreu le mitsur hang an ei an din tikah amah temh-innak hngalhthannak ca ah a si lai i, cu temh-innak le midang zawnruahnak nun cu an i nunpi nak hnga a cah tak hna. Cu cu 1Korin 10 ah Paul nih koinonia—midang he i hawikomhnak, a si lo ah, Jesuh a thi le a pum i hrawm tiah a chim mi khi a si.

Kum 40 fai a si mi pa cu khensa zawtnak ruang ah ruahlo pin a thi. A nupi le a fale pahnih cu ngaktah in a kaltak hna. Cu pa cu a nun lio ah sa buti arak duh ngai mi a si ca ah, a nupi nih a va philhlonak ah ti in sa buti cu an rawlkho ah zerh khat voi khat in a hun ve lengmang. Rawl an ei pah ah khin a fale kha hringtu an pa nih a dawt hna nak le a nun lio tuanbia kha a chimh lengmang hna. Cu ti cun a fale zong nih hringtu an pa dawtnak kong kha an philh kho ve lo. An pa nih a thihtak ko hna nain an pawng te ah an pa thlarau nih a kan umpi i, amah nih a kan zohkhenh ko tiah an zumh. Cu zumhnak nih cun an nun zong kha lam a hmuhsak hna i a sersiam hna.

Jesuh nih a zultu pawl sinah, “Hi hi keimah philhlonak ca ah nan run hman tawn lai” (Luka 22:14ff) a ti mi khi a cung i nu farual hna tuanbia nih hin a sullam a fianter ngai rua ka ti. Thla khat voi khat Bawipa zanriah kan hman tik lawng ah si loin, inn ah siseh khoika kan umnak hmun paoh i rawl kan ei tikah Jesuh nih a kan cahtak mi ruat bu le kan ca i a temh-innak ruat bu in kan ei kan din awk a si. Cu ti kan tuah tikah Jesuh nih Thlarau in a kan umpi nak le lam a kan hruainak kan fiang lai. Cun zumtu kan sinak nun, midang ca ah nunnak pek le midang rianhnak nun, zong a kan sersiam lai. Hlan ah cun Khrihfa cheukhat nih rawl kho an ser tikah, “Jesuh ca ah” ti in a hlei in an ser chih lengmang. Nang le kei zeitindah Bawipa zanriah kan hman?

Thlacamnak:

Bawipa, khuazei hmun i rawl kan ei tik paoh ah nangmah kha kan hngalhter camcin ko. Kan rawlkho ah nangmah nih kan dumpi ko, maw Bawipa. Nangmah cu kan thlarau rawl a khim ter kho tu le diriamh ter tu nunak rawl (changreu) tak tak na si kha kan philhter sawh hlah. Amen.

Thawhthan Ni Kong

Thawhthan Ni Kong

Lent hi Protestant Khrihfa cheukhat nih kan ul theng lo. Nain, Jesuh nih a thih lai i a intuarnak, vailam ah an thahnak, le a thawhthanak cu Khrihfa mi dihlak nih kan i hrawm mi kan zumhnak tuanbia thlung a si. Lent ni le thla hi zeitindah a caan an khiah ning a si i Thawhthan Ni (Easter Sunday) aa dan lengmang mi hi tah zei ruang ah dah a si ti mi biahalnak a um. Zapi lung fiannak ca ah a tawinak in a tanglei ah ka langhter.

Thawhthan Ni (Easter Sunday) hi kum khat le kum khat aa dan lengmang ca ah “thawn khawh mi puai” tiah an ti hnawhphah. A si ah cun Thawhthan Ni cu zeitindah kum fa te a caan khiah lengmang a si? Khrihfa kum CE 325 ah rak tuah mi Nicaea Civui (Council of Nicaea) nih Thawhthan Ni cu Pascal thlapalai he aa naihbik Zerhpi Ni ah siseh tiah anrak khiah hnu in aa thawk mi a si. Paschal cu kan Bible biakam hlun ah Isarel pawl Izip ram in an luat lai zan ah chungkhar kip nih anrak tuah mi Lanhtak Puai (Passover Feast) kha a si. Phun dang cun, Isarel pawl Izip ram in an luatnak tuanbia hngalh thannak ca ah tuah mi puai sunglawi a si. Cu ca ah Thawhthan Ni cu Lanhtak Puai he aa naihbik Zerhpi Ni khi a si.

Lanhtak Puai cu tah zeitik caan ah dah tuah a si? Lanhtak Puai cu Judah nithlarel (Jewish calendar) Nisan thla i a ni 14nak zerh thlapalai ah tuah lengmang a si. Nisan cu Isarel pawl Izip ram in an luat thla tiah ruah a si ca ah “luatnak thla” tiah an ti. Nisan cu Judah pawl kumrel nak ah a thlakhat nak a si i Gregorian calendar (nihin kan hman mi calendar) March-April thla chungah a lut. Fiang deuh in chim ahcun, Nisan cu March zerh hnihnak le April zerh hnihnak karlak ni sawmthum khi a si. A cunglei ah ka langhter bang in, Thawhthan Ni cu Lanhtak Puai he aa naihbik Zerhpi Ni ah tuah a si. Lanhtak Puai cu Nisan thla a ni 14nak zerh thlapalai ah a si i, cu cu tu kum March 27 ah a chuak. Cu ca ah cu he aa naihbik Zerhpi Ni, March 31 khi tu kum Thawhthan Ni a si.

Vawlei cung ramkip hi time zones ti mi caan thennak nih a kan dan dih ca ah kan ni le thla zong aa dang ve. Cu ca ah Nisan thla a ni 14nak zerh thlapalai theng zoh loin, zapi i khah khawh nak ding ah, kum tin March 20 le 21 zoh in Thawhthan Ni cu khiah a si. A fawinak cun, March 20 hnu ah a chuak mi thlapalai he aa naihbik Zerhpi Ni khi Thawhthan Ni ah khiah a si. A cung ah ka langhter cang bang, March 27 cu thlapalai a si ca ah cu he aa naihbik March 31 khi tu kum Thawhthan Ni a sinak a si. Kum 2014 March 16 khi thlapalai a si nain, March 20, 21 hlan a si ca ah March thla chung ah Thawhthan Ni aa khel lai lo. April 15, 2014 khi thlapalai a si i cu he aa naihbik Zerhpi Ni, April 20 tu khi hmai kum Thawhthan Ni cu a si lai.

Good Friday kong cu a dang tein kan tial nolh te lai.   

Ni 1: Hmanung Zanriah Timhtuahnak

Devotional Sermons Tawi

Biahmaithi

Kan Bible ah hin ni sawmli ti mi biafang hmun tam nawn ah kan hmuh. Hi hi prophet le Bible chung mi hmasa hna nih Pathian biaphuan hmelchunnak ca ah an ruah mi thlarau number phun khat a si. Elizah kha Horeb tlangpar ah rawl ulh in ni sawmli chung thla a cam (1 Siangpahrang 19). Moses kha Sainai tlangpar ah ni sawmli le zan sawmli chung rawl a ulh hnu ah Pathian nih Nawlbia pahra a pek (Exodus 34:28). Noah zong kha Pathian nih bia a chimh mi a tlinnak ding ruat in ni sawmli le zan sawmli chung a lawng chungah a um (Genesis 8:6). Jonah nih Nineveh khua mi kha ni sawmli chung ah an lung an i thlen a herhnak kong phung a chimh hna (Johnah 3:4). Cun, a biapibik mi cu, Jesuh hrim hrim zong kha a Pa Pathian rian tuan a thawk hlan ah ni sawmli le zan sawmli chung thetse ramlak ah rawl ulh in thla a cam ti kan hmuh (Mathai 4).

Khrihfa kumrel CE 300 hrawng khan Khrihfa hmasa pawl nih Jesuh a thihnak in a thawhthan tiang ni sawmli chung rawl ulh in thla an cam theo. Cu cu Latin holh in quadragesima ti a si i, a sullam cu, ni sawmli, a si lo ah, ni sawmli nak ni tinak a si. Cu Jesuh a thihnak le a thawhthannak caan karlak, ni sawmli chung cu Mirang holh in Lent ti a si. Lent cu Jesuh vailam an tahnak, an vuinak, le a thawhthannak kong a thar in ruah thannak le thlarau thazang laknak caan a si. Kawl pawl nih u-poh saungh an ti mi he khin a sullam an i lo. Lent cu Thawhthan Ni (Easter) a phanh hlan ni sawmli chung, Zerhpi Ni relchih lo, khi a si. Lent cu Thawhthan timhtuahnak ca ah ngeih mi Khrihfa phung pakhat a si. Phun dang cun, Lent cu Vutcam Nithum Ni ti mi Ash Wednesday in a ni sawmli nak Cawn Nili Thianghlim ti mi Maundy Thursday khi a si. Vutcam Nithum Ni cu kum tin February zerh hnihnak ah aa khel lengmang.   

Kum fa te, hi Lent caan ah hin, zumtu tampi nih Jesuh a intuarnak le vailam cung a thihnak Bible kha biapi in an rel. Phun dang cun, Lent cu Jesuh nih vawlei mi kan dihlak khamhnak ca ah a intuarnak le Pathian nih a kan dawtnak a thar in ruat bu in Bible rel caan ti khawh a si. Cu lawng si loin, zumtu cheukhat cu Lent caan ah rawl ulhnak, eidin i sumnak, le mihar bawmhnak in caan an hmang. Cu ruahnak he cun Jesuh a thih lai i a nunnak le a intuarnak kong hngalh thannak le thlarau thazang laknak ca ah sermon tawi sawmli ka tial. Hi sermon tawi sawmili hi Adam Hamilton cauk 24 Hours That Changed the World cherhchan in tial mi an si.  

Ni 1: Hmanung Zanriah Timhtuahnak

Thilnu Telhlo Changreu Puai chung i Lanhtak rawl caah tuufa an thah hna ni kha a phan. Jesuh nih Peter le Johan cu a thawh hna i, “Va kal u law Lanhtak zanriah kan ei ding kha va tim tuah u,” tiah a ti hna. “Khuazei ah dah va tim u tiah na kan duh?” tiah annih nih an ti. Anih nih a thawh hna i. “Ngai hmanh u. Khuapi chung i nan vung luh ah khan ti-um in ti a than mipa he nan i tong lai. A luhnak inn tiang khan nan hei zulh lai i cu inn a ngeitu pa cu, ‘Kan sayapa nih, “Khuazei ah dah a ka zultu hna he Lanhtak zanriah kan einak ding khaan cu a si?” a ti,’ tiah nan va hal lai. Cungdot ah khaan kaupi pakhat, ṭhutdan cabuai tlamtling tein an chiahnak an hmuhsak hna lai i cuka ah cun nan va timh lai,” tiah a ti. An va kal i Jesuh nih a chimh hna bantukte khan thil cu an va hmuh hna i annih nih Lanhtak zanriah cu an timh (Luka 22:7-13)

Jesuh a thih lai hmanung bik a nunnak kha a zultu pawl he zanriah dumtinak, a si lo ah zanriah timhtuahnak in caan an hmang. Luka 22:7-13 ah kan rel bang, Jesuh nih a zultu Johan le Piter cu Lanhtak Puai zanriah timhtuah ding in Jerusalem ah a hei thlah hna. Hi nih hin Biakinn i thawinak tuah awk ca ah a herh mi eidin zalh, chuankhin le timhtuahnak ca ah rian a fial hna nak kong a langhter. Kha lio holh in chim ahcun, Johan le Piter nih an tuah mi kha nu, a si lo ah, sin um pawl nih an tuah tawn mi rian a si.

A zultu dang hna cu Jesuh he an um ko lio ah, Johan le Piter kha nu rian, a si lo ah sin um rian fial an si tikah zeitindah an ruah hnga? A zultu dang lakah bochan mi an si ko nain, sin um rian a kan fial tiah ruat loin, Jesuh nih a fial hna bang in Jerusalem ah an kal i hmanung zanriah ca ah a herh mi tlamtling tein an timhtuah ti kan hmuh.

Voikhat cu company pakhat ah rank sang ngai a tlai mi pa nih a pastor pa sinah Pathian rian ah pumpek ka duh ve ko tiah a chimh. Pastor pa nih, inn ngei lo (homeless) pawl an umnak hmun ah mi hngalh loin volunteer rian tuan hmasa ding in ruahnak a pek. Cu pa nih a lung chung in a ruah mi cu: company nganpi ah rank sang ka tlai; mi tampi thithruainak lei zong ah a thiam mi ka si. Zeitindah khrihfabu thithruainak i a biapitnak zawn ah rian fial loin, inn ngei lo pawl lakah volunteer rian tuan ding cu a ka fial hnga tiah lung si lem loin a um. Nain, pastor pa bia al cu aa dawh lai lo tiah a chimh bang cun inn ngei lo pawl umnak ah cun lungtho lem loin rian tuan cu a thawk. Rian a tuan taktak tikah khuaruahhar in a lungput aa thleng: i uahnak, lungpuamnak, le keimah ti mi a lungput kha duhsah tein an tlau i zawnruahnak, dawtnak, le tangdornak lungput a ngei. Cu ti cun, a chungkhar, a hawikom, le a company minung pawl he inn ngei lo pawl nih an herh mi bawmhnak ca ah biatak tein an tuan. A hnu ah cun inn ngei lo pawl a bawmtu bu nganpi ah an i chuah. Cu vialte aa thawknak cu, mipa nih zei ah arak rel lo mi, lung tho lem loin, rian arak tuannak thawng in a si.

Kan Bible rel mi ah khan a min chim le ceih a tong lo mi zultu pakhat a um ve. Cu pa cu Jesuh le a zultu pawl zanriah a pe tu hna le zalong tein an thutdiar khawhnak inn nganpi a ngei tu a si. Mi rum a si nain, sin um tuanvo aa khinh i a inn kha a lak tein a hmanter hna. Phun dang in kan chim ahcun, a inn kha khual tlung ca ah kaupi in a awn piak hna. Cu pa inn cu Jesuh a thih hnu i zultu pawl an i thuhnak hmun kha a si lai tiah ruah a si. Cun, micheu nih Pentikost ni i minung 120 anrak i pumh lio i Thiang Thlarau a rung tumnak inn kha a si lai tiah an ruah. 

Pathian rian tuan kan ti mi hi zapi hmuh i thil lianngan va tuah, khrihfabu ah upa le hruaitu va tuan khi arak si dih theng lo. Mi dang nih thangthat duh le conglawmh duh ah Pathian rian tuan zong a si lo. Cun lungthawhnak lawng zong in tuan mi rian arak si dih lem lo. Pathian nih a kan dawtnak hngal bu tein tangdornak lungput he pumpeknak nun ngei in midang nih zei an rel lo mi rian hme tete va tuan duhnak pungput tu hi biapi a si. Minung le minung i thangthat nak in mit hmuh loin kan tuahsernak le kan lungput a hngal tu Pathian hmai ah thiamco mi si cu a tha deuh. Cun, midang nih kan thatnak chim le ceih len nak in Bawipa hmai ah mithmai tha hmuh a tha deuh, thluachuah zong a um deuh.

Thlacamnak:

            Bawipa, ka nunnak dihlak nangmah sinah kan pek. Zei bantuk thil hme te a si zong ah, nangmah rian ah a herh ning in ka hmang hram ko. Jesuh le a zultu pawl zanriah ei ding in arak timhtuah piak tu pa, min chim le ceih a tong lo mi pa, bang khan midang a rian tu le a bawm tu ah raka hmang ko. Amen.       

Nan Kut Kan Tlaih Hna!

Blog hawikom nan dihlak,
Caan sau hnu pi ah nan kut kan tlaih hna! Caan sau pi ka blog ah zeihmenh ka tar kho lo i ngaihthiam kan hal hmasa hna. A zuam mi rel awk le thlarau thazang laknak ca ah devotional sermon tawi te te ka vun tar pah cang lai. Atu hi Lent timi Thawhthan timhtuahnak caan chung ah kan um lio a si. Cu zohchih cun Jesuh Khrih a thih lai caan, an tlaih i bia an ceih le, vailam cung ah a thah i a thawhthannak kong a tanglei ah hin rak rel cio uh. Caan ka ngeih zohchun in Thawhthan Ni hlan tiang ka vun tar pah lengmang lai.

"Nan Ka Hal Mi Nan Hngal Lo"

"Nan Ka Hal Mi Nan Hngal Lo"

(Mark 10:35-45)

1. Mark10:35-45 hi Zebedi fapa Jeim le Johan le Bawipa Jesuh bia an i ruahnak kong a si. Matthai 20:20-28 ah cun Jeim le Johan i an nu nih a fapa le pahnih ca ah Jesuh arak tonnak kong in a chim. An nu a si zong ah, a fale an si zong ah, Jesuh sinah an hal mi thil pakhat cu: Messiah pennak chung an luh tikah, Jesuh keh le orh ah thut kha a si. Phun dang cun, Jesuh kha Mesiah, Judah Siang Pahrang, a si tikah Jeim le Johan nih cu Mesiah pennak chungah cun hmunhma tha ngeih an duh. Cu ruahchannak he cun Jesuh kha rak zulh dawh an si. Jesuh nih Jeim le Johan cu, "Nan ka hal mi nan hngal lo" (v.38) tiah a leh hna. Jeim le Johan unau hna nih hin an hngalh lo mi thil cu ma Jesuh sinah an hei hal taktak ko hnga? Jesuh nih, "Nan ka hal mi nan hngal lo" a ti hna tikah zeidah a cawnpiak duh mi hna a si hnga? Vun zoh tuah hna usih. 

2. Jesuh Khrih chan lio ah hin Judah miphun lakah biaknak phu (religious sects) pa li an um. Cu hna cu:

(1) Sadusi: Sadusi pawl hi mi tlawm phu (elite group) tiah an ti hna i mifim le ca thiam pawl an si. Sanhedrin ti mi biaceih zung nganbik ah thutnak 70 a ngei mi an si. Cu ca ah mi thawng phu ti zong in hngalh an si i Rome a cozah he naih tein rian a tuan mi an si. Thih hnu nunnak (life after death) an zum lo (Matt.22:23; Mk.12:18-27; Lamkal 23:8). Phun dang cun, thawhthannak ti mi hi an ca ah sullam a ngei lo. Hi Sadusi pawl hi thawngtha cauk chung i Jesuh Khrih kha bia in foih arak tim lengmang mi an si.

            (2) Farasi: Judah biaknak phunglam vialte fel tein a zultu phu an si. Nawlbia pa hra leng ah phung 613 tiang a zul mi an si. Nihin holh cun, phungbia zulhnak le nuncan ziaza lei ah a conservative ngai mi pawl an si kan ti ko lai. Cu ca ah Farasi pawl cu “phung zul” tiah ti khawh an si. Phung an zulh ruang ah an i uah i mi thlanglamh an hmang (Matt 6:5ff). Mitling kan si an ti i tangdornak lungput kha an nun ah hmuh a har ngai. Porhlawtnak le ruamkainak in an khat i midang tlamtlinlonak le chamhbaunak hmuh ah an khul a rang ngai ngai. Farasi pawl hi thih hnu nunnak le thawhthannak a zum mi an si (Lamkal 23:6).

            Jesuh kha vailam ah thah awk ah Sadusi le Farasi pawl kha anrak i fun i tlangbawi ngan sinah an chanh (Mk.14:53; 15:1; Johan 11:48-50).

            (3) Essence: Essence pawl nih thihhnu nunnak le thawhthannak kong ah thlarau thawhthannak deuh hi an diarpi mi a si. Essence pawl nih Sadusi le Farasi pawl kha mi depde (hypocrite) ah an hmuh hna. Cu bantuk mi depde pawl he i cawhhrup i nun kha an duh lo ca ah ramlak ah anmah tein khua an sa. Phun dang in chim ahcun, nun thianghlim nun a duh mi biaknak phu pawl an si. Nun thianhlimnak hmelchunhnak ah puan raang an i aih. Tipil petu Johan kha Essence a si rua tiah mi cheu nih an ruah (Lk.1:80; 7:33). Jesuh Khrih zong kha puan rang aa aih ve ca ah, mi cheu nih Essence pawl sinah khua a rak sa theu lai tiah an zumh. Jesuh cawnpiaknak le Essence pawl cawnpiaknak hi an i khahnak tampi hmuh khawh a si. (Farasi pawl kha Jesuh Khrih nih mi depde pawl tiah voi tampi a auh hna).

            (4) Zealot: Zealot pawl cu phun tanh, si lo ah ram dawtu (patriots) tiah hngalh an si. A ruang cu, Judah miphun pawl hi miphun dang sal ah kum tamtuk an um ca ah cu sal sinak chung in luatnak lam a kawltu tampi an chuak. Nihin holh in chim ahcun, Zealot pawl hi taw-hlan-ye-tama (revolutionists) pawl deuh an si. Zealot pawl cu Judah miphun pawl nih chan khat hnu chan khat in anrak i ruahchan mi Messiah pennak kha ser a duh mi pawl an si. Benhar movie ah khan phun tanh Benhar kong cu fiang tein hmuh khawh a si. Cu lawng a si lo. Barnabas tuanbia zong ah Barnabas kha phun tanh a sinak kong fiang tein hmuh khawh a si. Phun tanh pawl cu Messiah pennak hi vawlei ah ser kha an hmuitinh nganbik pakhat a si.

3. Theihtlei le lunglut ngai pakhat a si mi cu Jesuh zultu lakah khan Zealot timi phun tanh pawl hi anrak um len. Jeim le Johan zong kha phun tanh cu an si. Pitar zong kha phun tanh a si ve. A min hrimhrim ah “phun tanh Simon” ti a si (Lk.6:15; Lamkal 1:13). Andrew zong kha phun tanh a si. Judah Ischariot zong kha phun tanh. Phun tanh pawl nih Jesuh anrak cuanh ning hi phun dang te arak si. Annih nih cun Jesuh Khrih kha Judah miphun pawl nih anrak i ruahchan zungzal mi Messiah zoh in an zoh. Jesuh nih hin a Messiah pennak ser ding ah Rome a cozah pi hi a doh/hrawh te lai i kanmah tein zalong tein kan i uk caan a phan te lai ti hi an chunmang a si. Baibal scholars cheu khat nih cun, Judah Ischariot nih Jesuh arak zuar kha, Rome ralkap nih an tlaih lai i Jesuh nih a Messiah thawnnak in a tei te ko hna lai ca ah Messiah pennak tlung zokzok seh ti mi ruahchannak ruang ah a si ti tiang in an chim.

Judah miphun dihlak nih Messiah a chuak lai i Judah miphun hi cu Messiah pennak tang ah cun zalong tein khua kan sa te lai ti cu anrak i ruahchan tak tak. A zultu pawl zong nih cu lungput le ruahchannak he anrak zulh ve tak tak. Cu Messiah pennak cu a nai cang tiah Jeim le Johan unau hna nih an zumh ca ah, Jesuh sinah hmunhma an hal colh. Phun dang in chim ahcun, caan tha (a-khwinh-a-ye) kha an bawh i tlolh loin tlaih khawh an i zuam. An hmailei nunnak ca ah lam an i sial cia. Min ngeih le huham ngeih nak ca ah lam an i ser cia. Messiah pennak chung ah hmunhma tha kha midang nih an hmuh hlan ah an unau bak nih fekthup in tlaih an timh. An nu zong nih a bawmh rih hna. Hi ti i zultu Jeim le Johan nih hnawhnam ngai in Jesuh sinah hmunhma an hal hi a ruang a um. Cu cu Jesuh nih a thih lai nak le nithum hnu ah a thawhthan nak ding kong a chimh mi hna ruang ah a si (Mark 10:32ff; Matt. 20:17-19; Luka 18:31-34).

4. Jesuh Khrih nih Jeim le Johan kha dengteo in a chimh mi hna cu: nan ka hal mi nan hngal lo. Zultu dang nih khan Jeim le Johan nih Jesuh keh le orh thutnak an hal ti an theih tikah unau hna cungah khan an thin a hung (Mk. 10:41). Hi nih a langhter mi pakhat cu zultu dang zong nih Jeim le Johan bantuk tein Jesuh keh le orh i hmunhma kha anrak i ruahchan ve ti nak a si. Cu tikah, Jesuh nih hi ti hin a cawnpiak hna: Mi Fapa hi mah miaknak hmuh awk, mah thatnak lawng kawl, le mah hlawknak ca khuakhan awk ah ka ra lo. Midang nih duhdim nun an hmuh khawh nakhnga, thatnak, miaknak, le hlawknak an co khawh nakhnga ka nunnak midang ca pek awk ah ka ra tiah a chimh hna. Hi kong hi Nazareth biaphuan ti mi Luka 4:16f. chungah fiang ngai in hmuh khawh a si. Jeim le Johan unau hna kha a cawnpiak rih mi hna cu: nan ka hal mi hi nanmah thatnak hmuh awk ca lawng ah a si. Nain, nan si awk ding le nan ka hal awk ding nan hngal lo. Phun tanh mit lawng in nan ka hmuh. Nan thlarau mit a au lo. Cu ca ah kan cawnpiak mi hna hi a sullam nan hngal fiang hrim hrim lo ti khi a si.   

5. Khrihfa kan nunnak ah hin Jeim le Johan bantuk kan si caan tampi a um rua ka ti. Phun tanh mit lawng in Jesuh Khrih kan cuanh caan a tlawm rua lo ka ti. Kanmah ca thatnak lam kawl, kanmah miaknak ding ca tuaktan, kanmah hlawknak ding ca i khuakhan cu thil tha an si ko. A sinain, kanmah thatnak, miaknak, le hlawknak kan kawl ruang ah kan minung hawi ngaihchiat, sungh, le rawhralnak an phak sual nakhnga lo biapi ngai a si. Jeim le Johan nih anrak ruahchih khawh lo mi le nihin zumtu tampi zong nih kan philh sual tawn mi pakhat cu: Jesuh Khrih zultu anrak sinak he a kalti mi zultu nun kha a si. Jesuh Khrih zultu sinak ah cun zalonnak a um. Sihmenhsehlaw, cu zalonnak cu tuanvo ngeihnak (responsibility) ti mi nih a zulh awk a si ti hi philh lo ding a si. Tuanvo ngeihnak kan ti tikah, midang zawnruahnak, dawtnak, le thlachiatruahnak te hna khi an si. Cu cu Jesuh Khrih cawnpiaknak le kan Baibal nih biapi bik in a kan cawnpiak mi a si. Mi cheu cu Jesuh Khrih a zultu sinak lawng ah kan i lawm i kan hna a ngam khim. Nain, cu zultu sinak he a zul mi tuanvo-ngei nun kha kan thlau tawn. Mah hlawknak le miaknak lawng a ruat mi zumtu si loin, midang thatnak le hlawknak ca ah a nung mi zumtu si kan herh. Cu cu Jesuh Khrih nih a nunnak in fiang tein a kan cawnpiak mi zong a si. Jesuh Khrih zumtu kan sinak kha a min in i tlaih riangmang i, mah thatnak, miaknak, le hlawknak lam lawng a kawl mi Khrihfa zumtu kan si sual nakhnga lo ralrin a herh ngai. 

6. Khrihfa si hi a har lo. Sihmenhsehlaw, Khrihfa nun i nun bel hi a fawi ve lo. Khrihfa nun i nun awk ah Jesuh Khrih vailamtah kha nifa phorh a hau (Mark 8:31ff; Matt. 16:24; Luka 9:22f). Jesuh Khrih vailamtah nih toidornak nun le pumpek nun a biapit ning kha fiang tein a kan hmuhsak (Philipi 2:5-11). Jesuh Khrih nih a zultu kha an ke a tawl piak hna (Johan 13:1ff). Jesuh Khrih cawnpiaknak le a nunnak nih a kan hmuhsak mi cu toidor nun, pumpek nun, le midang ca ah nunnak pek a si. Cu cu Jeim le Johan nih an i fiang lo. Phun tanh mit lawng in Jesuh Khrih kha anrak cuanh tikah Jesuh Khrih cawnpiaknak muru a si mi midang ca ah nun, temh tuar, le midang va rianh te hna kha an nganh. Kan minung sinak in Jesuh Khrih hnu kan zulh ahcun Jeim le Johan bantuk si ve a fawi te. Mah thatnak, mah miaknak, le mah hlawknak ca ah a thlithup in khuakhan le rian tuan a fawi te. Cu bantuk zumtu kan tam deuh paoh ah khrihfabu le zatlang nun ah dawtnak a zor chin, zawnruahnak a tlawm chin, i pumpek nun zong hmuh a har chin chin. Zumtu kan sinak kha tuanvo-ngei nun (responsible self) ti mi nih a langhter khawh nakhnga a biapi hringhran. Cu ca ah, kan minung sinak lawng i Jesuh Khrih hnu zultu le mah thatnak le miaknak lawng a kawl mi zumtu si loin, Jesuh Khrih cawnpiak ning in a nung mi zumtu kan si khawh nakhnga thlacamnak he izuam cio hna usih.

Thawngtha a hrawm mi kan dihlak thinlung chungah Bawipa nih mit hmuh lo thlarau in rian tuan sehlaw fim kan chim hram seh. Amen.  

Lawmhnak nganpi he,

Hrang Hlei

Jerusalem Biakinn Tuanbia Tawi

Jerusalem Biakinn kong hi kan Baibal cauk pahnih (biakam hlun/thar) ah a um ko nan, mi cheu nih fiang deuh hngalh a duh mi an um ca ah, zaran rel khawh awk in a tawinak ten ka vun tial. Hi hi Sunday school ti bantuk ah tuanbia phun in chimh awk phun deuh a si. Academically in tial mi a si lo.



Jerusalem Biakinn (Biakinn Thiang) cu atu Jerusalem khua laifang i “Dome of the Rock” an ti mi Islam biakinn, Mosque, a umnak zawn khi a si. Tuanbia ning in cun, Judah pawl nih hi hmun ah hin Biakinn pahnih anrak sak. A pakhatnak cu David siangpahrang fa pa, Solomon siangpahrang nih kum 957 BCE (Khrihfa chan hlan) ah arak sak. A tawinak in chim ahcun, hi a pakhatnak Biakinn cu Babilon pawl nih 586 BCE ah an hrawh. Hi kum ah hin, Judah miphun tampi, Daniel le a hawi le telh in, Nebukhanezar siangpahrang nih sal ah a tlaih hna i Babilon ah kum sau pi sal ah an cang.

Biakinn a pahnihnak cu kum 538 BCE in sak hram an thawk i kum 23 a rauh hnu lawng ah an lim khawh. Hi kong hi Nehemiah le Ezra cauk ah khin tlamtling tein a um. Ezra cauk nih a tial ning ah, Babilon siangpahrang Sairas ngan (Cyrus the Great) nih Nehemiah kha nawl a pek hnu ah siangpahrang Darius ngan (Darius the Great) hna tlak pi nak in anrak sak mi a si. Kum 167 BCE ah Antiochus Epiphanes ti mi pa nih Jerusalem Biakinn chungah voksa in thawinak a tuah ca ah a thurhnawm tiah an ruah. Kum 164 BCE ah Judas Maccabaeus uknak tang ah thiamhlimnak an tuah than.

Kum zabu pakhat hrawng a rauh hnu, kum 20 BCE, siangpahrang Herod ngan (Herod the Great) nih Jerusalem Biakinn pi cu a tharhchuah than. Cu ca ah Herod Biakinn ti zong in hngalh a si. Rom chan a hung phak tikah Jerusalem Biakinn cu Judah mi kut ah a phan. Kum 70 CE (Khrihfa chan) ah Rom mi pawl nih Jerusalem Biakinn cu an hrawh than i nitlaklei vanpang (Western Wall) lawng a him. Western Wall cu tahnak vanpang (Wailing Wall) ti zong in hngalh a si. A sullam cu Jerusalem Biakinn pi a rawh ruang ah Judah miphun nih an tahnak hmun tinak a si. Mah tahnak vanpang ah hin American President Barack Obama zong, Senator arak si lio i Israel a tlawn lio ah, thla arak cam ve. Vawlei cung ram kip in minung tampi, a hlei in Khrihfa mi, nih Jerusalem tlawn i cu tahnak vanpang ah thla cam kha an duh ngai.

Muslim pawl nih Jerusalem cu zabu 7nak ah an lak hnu ah, Umayyad Caliph Abd al-Malik ibn Marwan nih Jerusalem Biakinn hmun zawn ah Islam biaktheng, Dome of the Rock, a sakter hna. Mah Dome of the Rock cu kum 691 CE ah an sak i, cu kum hrawng ah cun Biakinn tual zawn hrawng ah al-Aqsa Mosque ti mi Islam Biakinn zong an sak. Islam pawl nih an chim ve ning ah cun, hi Jerusalem Biakinn hmun zawn ah hin Jakob nih Biakinn arak sak hmasa i a hnu ah Solomon siangpahrang nih a hun tharhchuah mi a si ti a si. Hi Biakinn an icuh ruang le a dang politics ruangah, kum 1967 ah khan Israel le Islam pawl ni ruk chung ral an idoh. Cu cu Six-Day War tiah an ti. Mah Six-Day War ah hin Israel ralkap pawl nih Jerusalem an lak ca ah Dome of the Rock zong cu Israel kut tang ah a tla.

Kan Baibal cauk Biakam hlun lawng si loin Biakam thar hmun tampi ah, Jerusalem Biakinn kong hi kan hmuh lengmang mi a si. Hi hmun hi hlan chan Judah miphun pawl nih ni fa tein an Yahweh Pathian sinah thlacamnak le thawinak anrak tuahnak hmun a si. Cun, anmah Judah biaknak phung ning in an tuah awk pauh kha hi Biakinn ah hin anrak tuah. Nihin ni tiang ah Judah miphun pawl nih zingka thlacamnak ah an hman mi cu kan ngakchiat lio Sunday school ah an kan chimh theu mi sui cawnpiaknak ti mi “Shema” (Deut. 6:4-9) a si. Cu lawng si loin, tlangbawi thluachuah peknak ti mi “priestly blessing” (Num 6:24-26) zong an chim lengmang.

Jesuh a ngakchiat lio i a nu le pa nih Biakinn ah an kal pi (Lk 2:22) ti mi kha Jerusalem Biakinn hi a si. Cun a Pa rian a tuan hnu ah Jerusalem Biakinn chung ah a lut i chaw let le tangka thleng pawl kha a thawl dih hna ti kan hmuh (Matt 21:12ff; Mk. 11:15ff; Lk. 19:45ff; Jhn 2:13ff). Lamkaltu cauk (Lamkal 2) chung i Pentecost ni zong kha hi Jerusalem Biakinn hmun zawn ah a si. Kan Baibal biakam hlun le thar zoh tikah Jerusalem Biakinn hi Khrihfa mi ca ah a biapi ngai mi le kan zumhnak tuanbia muru pakhat ah a cang. Judah miphun ca tu ah cun an biaknak lawng si loin, an miphun tuanbia he then awk tha loin a tlai mi a si. Cu lawng si loin, an miphun politics ah a biapi ngai mi hmun pakhat a si ti a lang.

A donghnak ah, kan Baibal chung i Jerusalem Biakinn tiah kan hmuh mi khi Solomon siangpahrang le Nehemiah hruainak in Judah miphun pawl nih anrak sak mi Biakinn a pakhatnak le a pahnihnak kha a chim duh mi a si. A hmanung Biakinn pi cu kum 70 CE lio ah khan Rom mi pawl nih anrak hrawh diam cang. Cu Biakinn hmun zawn ah cun, Dome of the Rock ti mi Islam pawl biaktheng nganpi a um i, a tual zawn ah an Mosque a um. Rom mi pawl nih an hrawh lio ah a tang mi tahnak vanpang, the Wailing Wall, cu nihin ni tiang Judah mi le Khrihfa mi nih hmun thiang ah an ser i thlacamnak le Pathian biaknak hmun ah an hman. A tawinak in chim ahcun, Jerusalem Biakinn ti tikah a hmunhma le tahnak vanpang hi a chim duh mi a si. Judah mi pawl zumhnak ah Jerusalem Biakinn a pathumnak hi sak nolh a si te lai an ti. Nain, ni chuah laifang (Middle East) ram pawl i an politics zoh tikah mi cheu nih Biakinn pathumnak cu sak khawh a si lai lo tiah an ruah.