我們宣講甚麼福音 What we proclaim

以為今日還打風（颶風），誰知它快來快去。所以，今早仍要講道，但昨晚的講座取消了。按著教會給我的三代經題，我的分享如下：

Jer 23:1-6 was a very reassuring message for the exiled, for they were promised to be given a home and shepherded. Besides, they would have a bright future. Why were they fallen into such misery, that is, exile? It was not because they were unlucky, but because the shepherds (the kings) had failed to their callings. Their failure not only led to the fall of the nation, but also made their people homeless. Hence, it was so important to have a good king. In fact, God promised them to appoint a new king. He was honest, clever, compassionate and justice. Since this message is addressed to the exiled Israelites in 5-6th century BC, what is its meaning to us? Firstly, I would have to say that the Israelites’ unique experience has provided us a glass to glimpse who God is. He is the God on the side of the victims, powerlessness and homelessness. The God who had saved the people in the 5-6th century would be the same God who saves us now. Secondly, this message has reflected that a king should rule with justice and compassion. Although we may be used to the argument that the demand of Israelites to have a king is against God (1Sam 8), the central issue is not the kingship, but who the king is. When we put these two reflections together, we can conclude that God’s salvation is both personal and structural. No salvation can be fulfilled without making structure justice, and no salvation has meaning without giving one hope. Today, my reflection is primarily based on God’s structural promise to the Israelites,

Someday I will appoint an honest king from the family of David, a king who will be wise and
rule with justice. As long as he is king, Israel will have peace, and Judah will be safe. The name
of this king will be ‘The Lord gives Justice.’

Regarding the promise, we have to ask whether it has been fulfilled in Israelites’ history. Honest to say, the Israelites are not able to identify any ruler as the king whom God has promised till now. In other words, the promise is still an unfulfilled promise. However, we Christians have a different interpretation, for we believe that Jesus Christ is the promised king. But the Israelites find difficulty to accept this, for Jesus Christ does not come with a kingdom and he is not a king in a political sense. The Israelites’ objection is valid, but it is wrong to say that Jesus’ salvation has no intention to revive Israelites’ nation. Instead God’s promise is for all peoples, not just Israelites; God’s salvation is comprehensive, not just political. Hence, the revival of Israelite’s nation is too shallow and superficial to understand God’s promise. Jesus’ life and ministry has reflected the nature of God’s salvation. In short, Jesus’ crucifixion is a result of his practice of justice and compassion. He challenged the unjust social and religious norms, and the represented interest parties. He chose to be with the poor, sinners and marginalized, not the power and the rich. He was put into death, because he refused to support the kingdom of the oppressors. The mistake of the Israelites is that they fail to understand God’s salvation in a macro, radical and comprehensive way. Likewise, we Christians make another great mistake, because we are inclined to spiritualize God’s promise, and ignore the political reality of God’s kingdom.

Both God’s promise to Israelites and God’s promise realized in Jesus Christ have given us a vantage point to reflect the political dimension of salvation. Firstly, those who hold power are always tempted to abuse power for his own benefits and the privileged. Hence, a check and balance of the power is important. During the time of Old Testament, the prophets mostly picked up this duty. They challenged the kings and spoke on behalf of God and the people. Jeremiah was an example. Due to this, they were suffered. In the 21st century, our political structure is very different, and it always has had a built in check and balance mechanism to watch the government and provide protection to the prophets and the protestors. We appreciate people like Martin Luther King, Nelson Mandela and Aung San Suu Kyi, and we need people like them in society. But they would not need to be suffered if there is a better political structure. I am not saying that democracy can save, but rather democracy, to a large extent, can reduce unnecessary sacrifice. God’s promise of salvation is not simply for the victims, but also to prevent the emergence of victims.

Secondly, even though we know that no earthly government can be compared with the kingdom Jesus Christ represented, it does not mean that it is better for us to wait for the coming kingdom, and do nothing. What God has promised in the Old Testament and the life of Jesus Christ have expressed the quality of a king, that is, honest, clever, just and compassionate. However, it is almost impossible to have such a king, and this is why the king of Israelites is God himself. Despite this, this does not mean that we do not need to have any expectation from a king. On the one hand, we should not mytheologize a king, or he should not mytheologize himself. On the other hand, a demand to be honest, just and compassionate is applied to him. I am not in a position to tell you whether our government has done a good job or not, for you can make your own judgement. What I can share with you is a story of the mentally retarded people. Starting from this September (2009), mentally retarded students aged over 18 would not receive any subsidy to study in schools. Previously, they can remain in the subsidised school till aged 20. Ironically, this policy does not apply to the so-called normal students. You may argue that this policy is fair, for the mentally retarded people may use the excuse of going to schools to avoid working. If this is so, many of the so-called normal students are doing this, but they are not deprived of subsidised education. Justice is not about fair distribution, but about compassion, and therefore, it is just to give preference to the less advantaged.

God’s promise of salvation is both personal and structural. Political salvation cannot be replaced by personal salvation, and vice versa. They co-exist. If missing any one of the dimensions, we are simply proclaiming an opium form of salvation.