HUMBLENESS / HUMILITY

Note: Fist message in the year 2017, new academic year of Serampore College ( on 13th, June, 2017)

Given/Selected text: JOHN 1: 19 -34


John1: 19 - 34 is divided into two important sections;
i)    The testimony of John the Baptist (v 19 – 28)
ii)    The lamp of God ( v 29 – 34)

Therefore, basing on these texts or the two sections which are found in the book of John the gospel, we will contemplate together on the theme – “Humbleness/Humility” which is one of the striking and most important themes among the Christian circle.

As defined by many people -
Humbleness is a marked by meekness or modesty in behaviour, attitude, or spirit; not arrogant or prideful. It is also referred to showing deferential or submissive respect to someone.
In regard to the term ‘Humility’ - The Bible also describes humility as meekness, lowliness and absence of self. And the Greek word translated “humility” in Colossians 3:12 and elsewhere in the Bible literally means “lowliness of mind.” So we can see that humbleness or humility is a heart attitude or an attitude coming from the heart, not merely an outward behaviour.

If we carefully observe and study the selected text; here we also have found all the good qualities of humbleness/humility from the testimony of John the Baptist.
From the beginning of his appearance for his ministry from the wilderness, many people of his time might have thought that – He might be a prophet, or someone like a messiah. So they ask some questions saying – Are you the messiah, Elijah or the prophet? And the answer he gave was – confessing that “I am not”, “I am the voice of one crying out in the wilderness. Make straight the way of the Lord’.

Then when they asked another question saying – “Why then are you baptizing, if you are neither the messiah, not Elijah, nor the prophet? The second answer he gave was – “The one who is coming after me is Jesus. I am not worthy to untie the thong of his sandal”

Therefore here, we can see – the quality of meekness, lowliness and absence of self which are also the best explanations for humbleness and humility.

It is likely that, because of these qualities found in John the Baptist, Jesus gave a profound remark on him, saying  (in Mathew 11: 11) – “ Truly I tell you, among those born of women no one has arisen greater than John the Baptist” Even though the following statement made by Jesus is greater than this statement. I think, it is not wrong to make an emphatic statement saying that – humbleness/humility is the source and foundation of reverence and honor, peace and understanding.

Jesus also clearly said in Mt 23: 12 - “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted”.

And moreover, apart from what we have already pointed out, the Bible teach us some reasons why we ought to live in a humble life:

i)    As found in Proverbs 3:34. God gives favor to humble. It says – “Towards the scorners he is scornful, but to the humble he shows favour.

ii)    Moreover, Proverbs 22:4 also tells us that - The reward of humility and fear of the Lord is riches and honor and life. 

iii)    Lastly, Proverbs 11:2 also tells us - When pride comes, then comes disgrace, but with the humble is wisdom.

Therefore, as we live in a community where many people from different parts of the country from different backgrounds and culture that have different colour, different interest, different taste, and life styles, etc. have gathered together here and also mingled to each other here in a community. We sometime, need to re-affirm our commitment in order that we can achieve a better life; a better quality of living and a community of life where we need to establish and enhance peace, harmony and understanding among God’s people (among us).

Therefore in order to do so, let us begin from what we called it as a low level of self-denial, in other word – showing the quality of humbleness and humility.

So that, God’s favour, wisdom, honour and life will become our treasure in life. And the life and attitude of humbleness/ humility will give us a better life, peaceful and healthy environment, a new community where God’s reign, his will is done and his name is praised.

PRAYER WARRIOR. (TAWNGTAI A RAL DOTU / MI HRATKHAWKHENG)

ACADEMIC SESSION THAR 2017 atan vawiin khan kan College chuan BD zir tur kan la leh nual a. Heng zing a nula 1, naga nula chu a nu leh a pa-te an inthen tawh a. Ama sawi dan tak phei chuan '''brocken family' atanga lo kal ka ni' a ti. Unau 7 an ni a, a u leh nau thenkhat a pa hnenah an awm a, a then hi amah nen a nu hnena awm an ni awm e.

'I nu chuan enge a thawh ' tia thawhpui ten an zawh chuan buai map lo hian ' *Prayer warrior* a ni' a ti mauh mai a.

Zirtur, interview a kan lak hian sum leh pai lama ngaihtuahawm an nih leh nih loh hi uluk takin kan thlithlai thin. College dang ang a Kohhran behchhan bik nei a nih loh a vangin kan zirlaite hi fee-ah buai lo thei se tih hi College duh dan a ni a. Zirlai harsa takzet tanpui loh-theih loh hi College in tanpui dan a dapin a tanpui reng chung hian; College inrelbawlna tibuai pha thei he tiang zirlai kawl teuh loh dan hi kan rilruah a awm ve bawk a.

Tichuan he tiang hi kan dinhmun a nih avangin; an nu leh pa ten enge an thawh?, financial guaranty/sponsorship an nei tha em, etc tihte hi zawhna pawimawh tak, zawhna kan zawh ve fote zing ami a ni. Candidate, interview hmachhawnte hian sum lam a ngaihtuahawm an nih loh chuan sawi nuam pawh an ti ve viau thinin a lang a. Amaherawh chu, financially a support tu an neih that loh chuan rilru helhkham nei tak a interview room an chhuahsan changte pawh a awm ve bawk thin awm e(?).

He nula makna riau chu; zawhna a chhan lai khan 'a nu tawngtai mi' a nihna hi a ring satliah mai ni lovin, a hriat ngai loh professor rual zingah khan *a Chhuan hmel* riau khan ka lo hmu a. Ka lawm viau rualin, sum leh pai lama innghahna a neih chauh zia ka hriat khan lehlamah ka lainat a. A nu tawngtaina leh Pathian a rinna ka hmuh khan mak tihna erawh lian tak ka nei bawk a. Ka rilruin, 'He thil hian kei leh mi dangte tan challenge nasa tak min hnutchhiah ngei dawn e' tih ka ngaihtuah hial a ni.

A lo thlen hlim hian a Nu leh a U mipa-in an lo hruai a. An tan awmna ngaihtuah a buaithlak-a ka rin vangin hostel-a kan Guest room-ah ka dah kha a ni a. A Nu chu an awmna tur Room a lut nge lut lo, a fanu sawi ang tak tak chuan a tawngtai nghal a. Hei mai hi ni lovin - a fanu-in written a neih lai leh, interview a hmachhawn lai pawhin roomah tawm-in a fanu tan chuan a lo tawngtai ngat ngat bawk a (a hnu a an awmna room a awm vete min hrilh). Mahse, thil ka lo hrilh chiang lo nge ni dawn? vawiin a an room a ka va tlawh chuan a fapa nen an lo chhuak daih tawh a. An train chuanna tur nan hman loh hlauin hmanhmawh phelengin an lo chhuak daih tawh hi a ni awm a. An awmna man ROOM FEE pek nachang reng an hre chang tawh lo.

A chanchin tlemte ka hriat chhunte avang hian - 'He Pathian mi hi hmu leh tawh dawn lo pawh ni i la, a hnena Pathian awm rinawm zia hi enge maw zawng tala hriat nawn tir ka va duh em' tih ka ngaihtuah mek laiin. A fanu BD zir tura kan lak thar chu hostel kiang-ah ka tawk ta a, a hnenah chuan -

'i Nu leh i U hi Khawnge, an roomah ka va hmu mai lo ve...?'

'Sir, an haw tawh...'

'Room fee an pek theihnghilh daih tihna a nih chu...'

A hmelah chuan pawi tihna leh inthiam lohna a piang tan mek tih ka hmu reng mai, mahse, he tiang hian ka sawi chhunzawm nghal a, 'i nu chu lo hrilh la, an room awm man pek saktu hi Pathianin ka hnenah a lo tir daih tawh' tiin. Tichuan ka kalsan ta a. A hmel a lawmna lo lang kha ka hmu hman reng. Min biak pawh a duh ngei ang mahse ka kalsawn nghal avang khan engmah a sawi zui hman ta lo a ni.

He nu, kan zirlai thar tur te reuh hi sum leh pai-ah mite angin innghahna chhuan tlak a nei lutuk lo niin a lang. Mahse a rin Lalpa, a Nuin a auh thin Pathian engkim tithei hian a ngaihtuah ang tih hi ka ring tlat a. LAINAT A, SUM LAMA TANPUI THEI AWM HIAL SE THA TUR.......

BD KA ZIR TANTIRH A THIL THLENG VE THUNG.

He Nula chanchin hian kum 20 tling lek lek kal ta a BD zir tur a ka inbuatsaih lai leh, ka zir tirh, kum hnih chhung a ka hun tawn tawh kha min tihre chhuak a...

BD zir tur (Pathian rawngbawl tak tak tura commitment tihhlawhtlin) a inchhungkhur ka chhuahsan dawn tak tak chuan he ngaihtuahna te reuh hi rilru-ah ka nei ve a..'Ka U te 2 in nupui an neih tawh avangin, kei lo chu Nu leh Pa hmangaih tak tak tur an awm tawh lo. An ni chuan hmangaih hle mahse Nu leh Pa aia hmangaih tur Nupui an nei tawh a...kei hi ka kal chuan tunge an upat a, hna an thawh theih loh hnuah chawm ang' tih hi...

He tiang rilru pu chung khan ka kal ve ta rawih kha a ni a. Mahse ka tawngtai apiang a Lalpa kar-na erawh thil pakhat ka nei a. Chu chu - "Ka Nu leh Pa a chawm zel theih nan Lalpa ka U hi hna nghet pe rawh" tiin (kan Upa ber hi hna nghet neiin a indang tawh a, tuna ka U sawi erawh inpui nghaktu a ni). Nitin vawi thum ai tlem lo tawngtaia dilin Pathian ka dil thin a. A kum hnihnaah chuan kan U pakhat Lunglei ami hian phone-in "ka U in hna a hmuh thu" min lo hrilh ta a. Khami ni a ka lawm zia kha ka la theihnghilh thei lo (He thil hian testemony dang a la nei). Ka U in hna a hmuh chhan chu ka tawngtai chhanna a ni tih hi ka chiang hliah hliah a. A hnuah ka hrilh hial a ni.

Heng ka sawi kai duah chhan ber chu - Lalpa hi 'a lama rilru dik pu thinte laka a chak zia tilang thin Pathian a ni' tih hi a ni. Vawiin ka thil tawn hian heng ka chanchin thenkhatte nen lam hian  min ngaihtuah chhuah tir a. Ka sawi ngai zen zen lohte nen lam ka han puangzar ta erh a nih hi.

NEW LIFE IN CHRIST / TRANSFORMING LIFE

(Job 42: 10 – 17; Eph. 2: 1 – 10; Mark 10: 46 – 52)

Prayer: When you spoke things happened, when people received your wonderful words they got complete recovery, healing and transformation for their temporal and spiritual lives. This wonderful work and power from you is what we also need today, therefore Lord – as we meditate upon you holy words, may the words of this writing and meditations of our hearts be acceptable in thy side, o Lord, our rock and redeemer.

@All the three texts mentioned above talk about the contrast between the Old and new life;

The first one (Job 42: 10 – 17) talk about Job’s new life; how the Lord restored the fortunes of Job, and how The LORD blessed the latter days of Job more than his beginning , etc. As we all know – the previous part of his life was full of misery and distress due to the ruthless trial he had been struggled with.

Second one (Eph. 2: 1 – 10) is, as we see from the heading: “The old life contrasted with the new life.” In which – the Old life is compared with the death body which is fall upon human as a result of the trespasses and sins committed by human. Likewise the new life is also clearly shown as a life which is risen up from the death, which is also made alive together with Christ, etc.

The third one (Mark 10: 46 – 52) is about Healing of the blind man – Bartimaeus; a beggar who was sitting at the roadside. Who was later received direct healing from Jesus to regain his eye sight.
Therefore, basing on these three passages, we are going to meditate on the theme – ‘A New Life in Christ/transforming life’.

When we talk about a new life in Christ/transforming life; one question that may come up to our minds is – what is the prerequisite quality for a human to make him transform or a degree that can qualify a human to get a new life from God.

The answer we give may vary from person to persons;
For example – according to the book of Job; as the text says - the LORD restored the fortunes of Job when he had prayed for his friends. Therefore, obedience to God or a prayer which is offered by Job is something which is likely to open up the doors of heaven.

And in the case of a blind man – who received direct healing from Jesus; the answer is – his faith. The text says – when Jesus asked a question saying "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." Then Jesus said to him, "Go; your faith has made you well." Then immediately the blind man regained his sight and followed Jesus on the way.
But when we look from Pauline theology – we have three answers; i) God’s mercy ii) God’s great love iii)  the amazing grace of God.

Eph 2: 4& 5 say :  But God, who is rich in mercy, out of the great love with which he loved us; even when we were dead through our trespasses, made us alive together with Christ — by grace you have been saved. So here; i) God, who is rich in mercy; ii) God’s great love; and iii) the grace of God, etc are the foundations and sources through and from which a person can receive a new life.

Therefore by keeping all these three sources in mind; the only two points i want to focus/ emphasize and try to give the answer today are;

1.    When a person experience God’s transformation which result a new life; what is/are the fundamental/underlying factor behind of this transformation/new life?

2.    What result does a new life produced? What are the positive results or the outcomes of this new life?

@ 1.    When a person experience God’s transformation which result a new life; what is/are the fundamental/underlying factor(s) behind of this transformation/new life?

1.    The first answer I want to give is ; if a person has experience God’s transformation which result a new life; there is repentance/renunciation before it:

In order to ascertain our provided /suggested answer; one good illustration can be made from the life of Job. As all know – he was a man of God, who, according to Job 1:1 was blameless and upright, one who feared God and turned away from evil. He is also the one who is most well-known for his patience, endurance, persistence and steadfastness, etc

Even when God put everything of Job belonging to setan hands, and when setan take away almost all his belongings – he still can praise the name of God saying – (1:21)"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 the LORD."

But, after when Setan inflicted loathsome sores on Job which he struggle with for a long period of time. Then we began to see another way of new development from his life. Therefore, as he encountered with God with a series of cross-questions and explanations; God has put him to the ground of penitent which he never experience before. Therefore, the man of God, whom we considered as a blameless and upright man, one who also feared God and turned away from evil was surprisingly convinced by something, and simultaneously resulted that he has repented before the holiness of God.

Job 42: 5 says “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes."
This is really amazing and unbelievable for a good man like him who has experienced a new life through repentance. But for me, this is the starting point for Job that persuaded God in order that Job would experience a new life and would receive God’s abundant blessing.

Therefore, our point here is – one of the essential needs for a person to experiencing a new life and God’s blessing is repentance.

In Job 42:6, Job says, “I despise myself and repent in dust and ashes.” Here, Job was at a low point in his personal history. The idea associated with repent in dust is that it is “nothing.” Dust is associated with lowliness or humility. When Job repented in dust and ashes, he was repenting in humility. This is also what God expected from his people, from every individual or from the community of his people in order that he may show his goodness and may bless his people.

This principle, which is always operative in the life of the church, was revealed by God himself to Solomon when he prayed for God’s blessing on the temple. The Lord told him, “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sins and will heal their land” (2 Chronicles 7:14). Isaiah also speaks of this promise, saying, “Seek the Lord while he may be found; call upon him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6-7).
Therefore, basing on theses biblical principles what we can rightly say now is - Repentance is always the basis for individual transforming life and divine blessings.

2.    Faith and Perseverance
As previously mentioned, the blind man who experience direct healing from Jesus will be our basis to focus this particular area. As already pointed out – when Jesus asked a question in Mk 10: 51-52, it says, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." Then Jesus said to him, "Go; your faith has made you well." Then immediately the blind man regained his sight and followed Jesus on the way. Here, in this story ‘Faith’ is the starting point to experience a new life. But here another interesting area we still have is – the way how a blind man expressed his faith through his eagerness in the form of perseverance. This is what i want to take as considerable point that we need to keep in mind.

Faith is the most important thing that a person need in order to experience transforming life /God blessing – we all can agree, and there will be no objection. But faith which is publicly exhibited through perseverance is something what we (the churches) are lacking in today’s world. And to some extent – because of this reason, the present churches also hardly produce individual members who would experience ‘what we call it as transforming life’ for the same reason.

Therefore faith is to be expressed and publicly demonstrated by someone (us, individual members of the church) in the form of perseverance. In another words, if we expect God’s/divine power, divine intervention in our life through faith; one must have strong persistence or determination which is also known as perseverance; so that we can experience heavenly blessing more and more in our life.

3.    The grace of God.
In Eph 2: 4& 5 :  We have seen (as previously mentioned) three important fundamental factors through which a person received God giving life; i) God’s mercy; ii) God’s great love; and iii) the grace of God, etc.

However, we will focus only the last one –‘the grace of God’ today.
If we go through the scripture; we know that Grace is a constant theme which culminates in the New Testament with the coming of Jesus (John 1:17). As the term implies - “favor, blessing, or kindness” of course, we all can extend grace to others; but when the word grace is used in connection with God, it takes on a more powerful meaning.  I.e. - It is God’s benevolence to the undeserving. It is also God's unmerited favor, or unmerited help given to people; His goodness toward those who have no claim on, nor reason to expect, divine favor.

God’s grace/the grace of God is also attributed as undeserved free gift, undeserved favor, and undeserved love which is also known as God’s given greatest treasure to the least deserving—which is every one of us.

Though it is very difficult to explain the true meaning of grace for a person like me who has limited knowledge, we will try to explain by using some well-known illustration.
@ It has been said that, once Abraham Lincoln went to a slave auction one day and was appalled at what he saw. So, he was drawn to a young woman on the auction block.
So, when the bidding began; Lincoln bid until he purchased the woman—no matter the cost. Then, at last, Lincoln won. Then after he paid the auctioneer, he walked over to the woman and said “You’re free.”
So, when the woman came to know what Lincoln said “You’re Free”. She said, “Sir, What is that supposed to mean?” Then, Lincoln said - “It means you are free, completely free!” Then the woman looked and said again - “Does it mean I can do whatever I want to do?” He said, “Yes, free to do whatever you want to do, free to say whatever I want to say?” Then the woman asked again with hope and hesitation saying “Does this freedom mean that I can go wherever I want to go?”
Lincoln replied, “Yes, it means exactly that you can go wherever you want to go.” Then, with full of tears of joy and gratitude welling up in her eyes, she said, “Then, I think I’ll go with you.”

The reason why i chose this story is – I think, this story illustrates enough what God did for us. As Paul tells us – God, who is rich in mercy, out of the great love with which he loved us; even when we were dead through our trespasses, made us alive together with Christ — by grace you have been saved. That means - we are bought with a price which was costly; i.e. the life of Jesus, God’s own Son. By God grace - Jesus paid the price for us, and he set us free. This is the beginning of a new life in Christ.

In order to make it more interesting, I want to conclude my message with this short saying of God’s grace – It is said that - When a person works an eight-hour day and receives a fair day's pay for his time; that is known as ‘a wage’. When a person competes with an opponent and receives a trophy for his/her performance; that is known as ‘a prize’. When a person receives appropriate recognition for his/her long service or high achievements; that is known as ‘an award’; but, when a person is not capable of earning a wage, can win no prize, and deserves no award - yet receives such a gift anyway - that is a good picture of God's unmerited favor. This is what we mean when we talk about the grace of God; the grace of God through which a person/ we receive a new life in Christ.

@ 2.    What result does a new life produced? What are the positive results or the outcome of this new life?
I have 3 points here, but in order to save time let me tell you the only 3 answers without any further elaboration;
1.    The assurance of God’s forgiveness and acceptance.
2.    Inexplicable life experience as a sign of God favor.
3.    A new fellowship with God/Christ.

MESSAGES OF PAUL'S FAREWEL EPEECH (Acts 20:17-38)

Introduction:
As we found from Acts 20, Paul is heading to Jerusalem and then to Rome. Before he heads east to Jerusalem, he goes west to collect an offering for the struggling church. He then heads back east and passes by Ephesus, where he feels a longing to speak to the believers there. Then, he calls up the elders to meet him nearby at Miletus and then gives them a farewell speech.

If we sump up his farewell speech;
1.    He (Apostle Paul) recounted how he served the Lord among believers from Ephesus with humility, with tears and with trials.
2.    He testified that he declared a complete gospel to them and he is therefore clean from the blood of all men.
3.    He also told them that – he was not afraid of the imprisonment and suffering that awaited him in the hands of the Jews because of the gospel of Christ as he went to Jerusalem.
4.    Then he warned the disciples at Ephesus to be at alert because of some men who will give wrong teaching after his departure in order to draw away the disciples after them.
5.    He admonished them also on the need for them to be hard working so that they can be able to give unto others as it is more blessed to give than to receive.
6.    At the last part, He prayed with them as he took his journey to Jerusalem. It was an emotion laden departure.

Then, at the last part of his speech, 20: 36 – 38 tell us that - "When he had spoken these things, he knelt down and prayed with them all. They all wept much and hugged Paul’s neck and kissed him affectionately. They sorrowed most of all because of his saying that they should see his face no more. And they went with him to the ship."

This is the whole story of this discourses/section, and if we narrow down the summary of his speech, we can bring out some important points about his work in Ephesus (Acts 20:17-21):
-    He was loyal to the church in Ephesus; he stayed there for the whole time that he was in Asia.
-    He served the Lord humbly, and willingly suffered many trials, and cares for the sake of the gospel.
-    He declared the whole gospel without fear of its opponents.
-    He taught in public speeches and debates, but also in private house meetings; being more concerned with the size of the opportunity than the size of the audience.
-    He taught both Jews and Gentiles without any favouritism.
-    He did not teach "faith alone" but taught the necessity of other things that accompany faith, such as repentance.

Therefore by making some reflections from the chosen texts, we can bring out some implications which are believed to be helpful and appropriated for today’s ministers who are actively involved in Church ministry;

1. First thing what we can learn from the text is – Paul’s experience with the church which he expressed as having being deeply connected with the church in Ephesus. In the first part of his speech - he expressed his love and concern towards his established church, and the simultaneous result we found is - the church members from Ephesus also expressed the same towards Paul. Therefore, one thing we can learn and notice from here is – There was ‘strong attachment (affection or connection)’ which was established by Paul among the church members in Ephesus as well as between Paul and the church.

For me, this is something that impressed me, and enslaved my thought and attention when I read through the passages. Because, this attachment between Paul and church members in Ephesus has profound value for the present church; or today context where many church leaders/pastor/shepherd looked and focused their own interest or personal gain rather than considering / providing spiritual needs of the people or paying attention to the real needs of their congregation.

Since there can be no ‘affectionate attachment’ which is very much needed for a healthy church in such a context or situation; we must lean and transmit for our-selves for the service of God.

2.    Secondly, another significant point we also can learn from the text is – Paul has expressed his concern about the future of the church.
V. 28 says - Keep watch over yourselves and over all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I have gone, savage wolves will come in among you, not sparing the flock. 30 Some even from your own group will come distorting the truth in order to entice the disciples to follow them. 31 Therefore be alert, remembering that for three years I did not cease night or day to warn everyone with tears. 32 And now I commend you to God and to the message of his grace, a message that is able to build you up and to give you the inheritance among all who are sanctified.

One of the key phrases I want to mention from here is – ‘keep watch over’. This is also what Paul wanted to remind us or to the church elders of Ephesus. They must keep watch over not only members of the church but ‘themselves’ – i.e. they must keep watch over themselves. This is to be taken very seriously because - the church is considered as the body of Christ which is established by God which he also obtained with the blood of Jesus Christ, and we are also the one whom God has made us as overseers of his living church– i.e to look after and to keep vigilance.

Therefore, if someone is going to take serious the responsibility given to him/her as well as the future well being of the church; he/she must keep watch over individual lives of the church as well as his/her own personal / spiritual life.

3.    Thirdly, another exemplary life he set before all of us was – He Work hard.
V. 34 says – “You know for yourselves that I worked with my own hands to support myself and my companions. 35 In all this I have given you an example that by such work we must support the weak, remembering the words of the Lord Jesus, for he himself said, 'It is more blessed to give than to receive.'"

Therefore, as we see from the life and teaching of Paul - let all of us be prepared ourselves for the service of God. So that we may establish a spirit of love, strong attachment within/between the churches, be vigilance for the future of the church and work hard for the growth and development of the church.

DANIELA – PATHIAN BETU RINAWM

1.    INTRODUCTION                                  

Daniela chanchin, a lehkhabu a kan hmuh hi B.C 605 atanga B.C 530 inkar thil thleng ni a sawi a ni. He hun chhung hian Israel history a hun khirhkhan a then lai; ram thiltithei leh chak Aigutpa, Asuria leh Babulon hnuaia Israel leh Juda lal ramte an kun thin lai a ni.

He tiang hun khirhkhan an hmachhawn chhan ber chu – Pathian hnam thlan, Israel-te  hi thlarau nuna an tluk chhiat vang a ni a. An thlarau nun tluk chhiatna bulpui ber pawh – Pathian laka an rinawm loh vang a ni.  Tichuan, rinawm lohna rah seng a, ram pum leh hnamin hun harsa leh khirhkhan a tawh mek lai hian; Daniela, Pathian tana mi rinawm chungchuang hi a lo lang a. Chu mi rinawm chanchin chu “Daniela – Pathian betu rinawm” tih thupui hmangin kan zir ho dawn a ni.

Amah Daniela chanchin kan thlur bing hmain, ‘Rinawmna leh Pathian betu/bia(k)’ tih hi tawitein kan zir hmasa ang a. Tichuan a chanchin tlangpui te, engtianga rinawm nge a nih, leh a rinawmna chuan enge ngawng chhuah a neih?, etc tihte kan zir ho dawn a ni. Daniela lehkhabu hi hlawm hnih; bung 1-6 leh bung 7-12 ah thlen a ni thin a. A then hmasa zawk bung 1-6 inkar hi a chanchin kan lakna hnar ber tur a ni ang.

2.    RINAWMNA LEH PATHIAN BETU/BIA(K): Mozo tawng a ‘Pathian bia’ tih sawina tawngkam dang kan neih chu ‘chibai buk’ tih hi a ni a. Tawngkam thuhmun, Bible lettute pawhina an hman thlakthleng chhen thumal a ni. Chutiang bawk chuan saptawng Bible-ah pawh hian ‘to worship’ tih leh ‘to pay homage’ tih hi thu intluk renga ngaih, hman thlakthleng reng a ni. He tawngkam tlukpui, Thuthlung Thar-in a hman tlanglawn ber ve thung chu ‘Proscuneo’ a ni a, a awmzia chu; Intulut, inpumpek, emaw; Inphah hnuai tak chunga pathian hma a kun, etc tihna a ni.

He thumal hrilhfiahtu apiang ten tawngkam bungrua an neih hleih dan a zirin a hrilhfiahna hi chi hrang tam tak a awm thei ang. Tichuan heng hrilhfiahna bakah hian;
-    Worship in a kawh ber chu - Pathian a ropui em avanga mihringin a theihna hlu ber a hlan; zahna te, inphah hnuaina leh inpumpekna thuk tak nena Pathian hma a tlu lut, etc tih a ni a.
-    To pay homage chu – vantlang hriat a Pathian zahna leh tihna tak tak zia lan tir, etc tihna a ni.

Daniela chanchin bikah chuan – ‘Pathian bia/chibai buk’ tih awmzia; hrilhfiahna hrang hrang kan tarlan tawhte baka uar taka kan sawi tel ngei tur chu - Grady Scottan, “Pathian chibaibukna chu – ‘Pathian laipui bera neih’ (putting God at the center) hi a ni” a tih angin; ‘hmun laili ber Pathianin a channa nun’ hi a ni. Tin, Pathian chibaibukna Daniela nuna bet tlat awm leh dang chu ‘Pathian tana a rinawm tlatna’ hi a ni.

He mi tichiangtu atan Israel fate chanchin tawite sawi kai zawk i la - Israel fate hnenah khan Pathianin ‘tih tur leh tih loh tur’ (dan) tam tak a pe a. Chu chu an hnam din chhuahna tur leh Pathian an tih lawm a, Pathian hruaina leh a malsawmna chhiar sen rual loh an chan zel theihna tura a an hnena thu a thlun dan pawh a ni (Deu 28:1-14). Chu Pathian thupek a an rinawm chhung chuan – hnam leh mimal anga Pathian chibai an buknaah, an indona ah, kut chi hrang hrang an lawmna-ah, an kutkawih tinreng-ah, etc Pathian a tel thin a. Inthawina leh an chibaibukte Pathianin lawm takin a chhang a, ral a dopui a, an zingah thilmak a ti a, Pathian mi - a hnam thlan nih malsawmna kha chhiar sen rual lohvin an dawng thin. Amaherawh chu ‘an nun laipui bera Pathian a awm lohva’, ‘Pathian laka an rinawm loh chuan’ – Pathianin a hawisan a, an zingah a tel thei lova, an inthawina leh chibai bukna te’n awmzia a nei thei lo a ni.

Chuvang chuan ‘Pathian laka rinawmna’ hi Thlarau Thianghlim hnathawh tih lovah chuan ‘Pathian chibai bukna ki pui ber’ a ni a. Pathian laka rinawm lohna erawh thung chuan  - Pathian chibaibukna lem, pawm tlak loh, rawngbawlna lo-thlawn mai a hring chhuak thin. Israel fate ‘thlarau mina’ leh an nunin ‘thlarau lam thil’ a tawn san ber lai pawh a an thlarau mina ‘key pui ber’ (a innghahna laipui) pawh “Pathian laka an rinawmna’ tho hi a  ni. Daniela nun atanga kan teh phei chuan kan tunlai ‘thlarau mina’ key pui ber pawh hi – ‘Pathian tana rinawm tlatna’ tia kan hrilhfiah  a hun hlein a rinawm.

He sawi zauna hrula zeh tel hram ka duh chu - rinawmna tlakchhamin a hrin ‘rinawm lohna’ hi Pathian lak atanga mihringte min then hrangtu, mihring inlaichinna tichhetu, kan thlarau nun hliamtu lian ber, rawngbawlna leh kohhran tithuanawptu, ram leh hnam ei chhetu a ni a. Chuvang chuan ‘Pathian chibai buktu rinawm’ tih thupui kan hotu ten an thlang chhuak pawh hi a fuhin kan tunlai hun atan hian a inhmeh takzet a ni.

3.    DANIELA CHANCHIN: Daniela hi a lehkhabu leh ziak dang a kan hmuh angin;

-    Juda lal Josia lal laia piang, Jehoiakima lal laia sal a hruai; zawlnei Isaia leh Jeremia te dam rualpui a ni a. Bible ziak dangah a hming ang pu mi 3 an awm bawk (1 Ch 3:1, Davida fapa; Ezra 8:2, Ithamara fapa; Neh 10:6, puithiam).
-    ‘Beltesazara’-  awmzia ‘bel pathianin a venhim ’ tia mi tilrehte hotu Aspenaza’n  hming a phuah sak kha a ni a (1:7).
-    Israel fate zing ami, lal thlah, mi tha fa, demawmna awm lo, hmel tha tak, finna tinrenga remhria, hriatna lama bengvar, thil bul chhut thiam, leh lal in a chetla thiam tih a ni a(1:3-4).
-    Thil lian tham pawh nia lang lo, mahse Pathian tana a inserhna tithuanawp thei tura ngaih - lal chaw leh uain laka inthiarfihlim tum tlat a ni (1:8).
-    Innghahna (Principle) mumal tak nei, mahni innghahna anga huai taka ding thin mi a ni (1:8-14).
-    Pathianin finna leh bengvarna a pek, inlarna leh mumang hriatthiamna pawh nei a ni a (1:17).
-    Babulon rama mi thiamte ai pawha a let sawma finna leh hriatna kawng a tha zawk a ni (1:20).
-    Hun khirhkhan a tawh laia Pathian hnena tlulut thin a ni a (2:14-17).
-    Pathian faktu a nih thu kan hmu bawk (2:19ff).
-    Thih hlauhthawnawm khawpa awmte aiawh a ding duh (2:24), a thian hnaivaite duhsakna thuk tak nei (2:49), mi rilru tha fawr bik a ni (5:12).
-    A biak Pathian hre lote hnena Pathian nihna huai taka puang chhuaktu a ni(2:27-28).
-    A hnen a Pathian inpuan chhuahna (2:18) avanga nihna ropui taka hlankai tak a ni a (2:46-48).
-    Mi ten a hmel leh awm dana atang a ‘Pathian awmna’ tia an hriat a ni a (4:8, 18; 5:11).
-    Babulon ram lal ropui tak – Nebukadnezzara, Pathian hma a kun tir thei khawp a Pathian Thlarau ten an chen chilh a ni (4:34-37).

Heng bakah hian tarlan duh bik point khat chauh kan tarlang tel ang a; Daniela 1:1-ah; Juda lal Jehoiakima rorel kum thumnaah chuan Babulon lal Nebukasnezara Jerusalemah a lo kal a, a hual a. v4; Tin lal chuan, Israel fate zinga mi, lal thlahte leh mi tha fate, tleirawl dem awmna awm lo, hmel tha tak…rawn hruai lut tur leh  kaldai tawng leh thil thiam zir turin, a mi tilrehte hotu Aspenaza chu a hrilh a… tih kan hhmu a.

Juda lal Jehioakima hi a hming tak chu Eliakima a ni a, Jehioakima unaupa Jehoahaza thla thum lek a lal hnuin a(n) pa Josia thih kum vek B.C 609 kum a Aigupta lal Pharoa Nekoan lal atana a dah a ni (IILal 23:31-34). Tichuan lal Jehoiakima chu kum thum juda lal a nih kumin Nebukadnezara hi Jerusalemah lo kalin a hual a, eng maw zat salah manin; Daniela leh a thinte hi an tel ve a. Jerusalem atanga hruai bo an nih lai hian Daniela hi kum 14 – 18 emaw lek a nih rin a ni.  Tichuan heng hun lai vel a thil thleng pawimawh em em sawi kan tum tak chu – Daniela leh a thiante sala hruai an nih hma deuh, juda lal Jehoiakima pa Josia lal hun chhung (B.C 641 – 609) hian Juda hnam zingah harhna ropui tak (spiritual revival?) a thleng a (IILalte 22: 1ff) ; heng hun chhung hian kum 12 atanga 15 emaw vel an ni tawhin a rinawm. Chuvang chuan  Daniela leh a thiante hi - harhnaina a hrin, thlarau lam harhna tem phak ‘emaw’, Pathian thlarau harhnain a lo hrual tawh fate kan ti thei ang.

4.    ENG TIANGA RINAWM NGE A NIH?: Pathian betu rinawm a nihna hi kawng hrang hrangin a sawi theih ang a. He tiang hian felfai takin tarlan tum dawn i la.

4.1)    Mi ten Pathian biak an bansan lai pawh a, mi rinawm a ni. Thlarau lam harhnain Judai ram a nuai hnu lawk chuan (lal Josia thih hnu), thlarau lama tluksanna nasa takin a zui ve nghal a. Heng hun laia  lal, Jehoiakima chu ‘Lalpa mit hmuh a thil tha lo tak ti thin (IILalte 23:37)’ a ni. Pathian zawlnei Uria tihlumtu a ni a (Jeremia 26:20-23). Pathianin Jeremia kaltlanga thu a puan duh lova haltu a ni (Jeremia 36:20-23). Jeremia 25:4 ah phei chuan – ‘An khawlohna leh an bawhchhiatna avangin Lalpan a rawngbawltu zawlneite a tir a, mahse an ngaithla duh lova, Pathian thupuan hre turin an bengte pawh an dawh duh lo…’ a ti. Tin, Pathianin a huat em em pathian dangte rawng bawl a chibai buk lo tur leh, a thin tiur lo turin a chah a; chu pawh chu an ngaithla duh lo (Jeremia 25:6-9) tiin kan hmu bawk.

A tawi zawngin – hun thim tak an hmachhawn lai a ni a. Mi ten Pathian biak an bansan lai leh Pathian thinrimnain a vawrtawp a thlen tan lai a ni. Chutiang hunah chuan Daniela hi ‘langsar lem lova Pathian tana mi rinawm’ angin a lo inlar tan a. He titaka ram leh hnamin tluk sanna a hmachhawn lai a ‘Pathian tana mi rinawm’; nun laipui a Lalpa Pathian dah tlattu anga a lo chawr chhuak thei hi thil chhinchhiah tlak tak a ni. Bible-in chipchiar takin heng hun laia Pathian tana a rinawmna hi min hrilh lo nain, sala hruai anih lai leh a hnu a a chanchin hian hei hi a tichiang a ni.

He tiang hun harsa leh khirhkhan Danielan a hmachhawn aia tenau deuh kan tunlai hun a kohhranin a hmachhawn fo thil pakhat a awm ve a; mi thenkhat chuan – ‘thusawitu kan mi hriatchian tamtak chuan thlarau lam eitur min supply tha tak tak lo’ tiin Pathian be tura inserh hi harsa an ti a, Pathian chibai buk tura biak in pan theih loh nan an hmang thin. Mahse Pathian chibai buktu rinawmte nun hi chu chenna khawvel leh chhehvel thil hmachhawn mek’tena  a sawi nghing zen zen loh nun hi niin a lang.

4.2)    A rinawmna danglampui ngamtu a ni. Sal tang mai ni tura Danielan khawvel thar a tawnhriat Babulon hi khaw ropui tak, Euphrates  lui dung tluana khawpui inzar pharh, kil tin atanga teh a mel 13 a thui, teh kual pawh a mel 52 zet a lian leh zau a ni. A kulhte pawh fit 150 lai a sang, fit 87 zet a chhah, luh leh chhuahna thir gate ngawt pawh 100 zet awmna, huan inkhai an sak phei chu tun thleng a khawvel thilmak 7 zinga an sawi thin awmna a ni.

Hei bakah hian, Nebukadnezara rorelna hnuaiah hian lal ram ropui tak tak  – Juda, Israel, Aramian, Edom, Arabia, Media, Persia, Asuria, Babulon, Aigupta leh ram dang tam tak an kun a. Kum khat chhunga an chhiah sum leh pai, ro hlu tinreng tlingkhawm ringawt pawh hi eng ang taka tam ni ang maw? Heng bak a Babulon finna leh ropuina te, nawm chenna thil tinrengin Daniela chenna khawvel a hual vel dan turte hi tarlan sen rual a ni lo. Heng bakah hian a sei lenna nena inpersan hlauh culture thar a hmachhawn nghal a. A nihna (identity) thlak danglam sak tumna ni awm takin a hming an thlak sak a. Bible hrilhfiahtu pakhat phei chuan “ ‘lal tana mi hman tlak an nih theihna tur’ changchawiin kaldai tawng leh thiam thil tin reng hmangin a thluak suk sak a ni” a ti hial a.

A tawi zawngin, chutiang khawvel - a tana thar hlakah chuan cheng mahse; a Pathian tana a rinawmna hi sawi nghinin a awm lova, Pathian hre lote zingah hian Pathian tana a inserhna/rinawmna hi danglampui (identity atan a hmang) nan a hmang zawk a ni (1:8ff).

Mahni veng/khua ramri kan/pelh dawl lo ringtu leh Pathian rawngbawltute tan entawn tur tha tak a ni.

4.3)    A bulhnai ami ten Pathian betu rinawm a nih zia an hriatpui khawp a mi rinawm a ni. Dan 4:8-ah: Nebukadnezara’n mumang 2 na a neih tumin tiang hian Daniela chanchin hi sawi a ni – “Daniela,…amaha Pathian thianghlimte thlarau awm chu.” Tin, Dan 5:11-ah: Belsazzara’n kut tumbung a hmuh tumin, lal nu-in tiang hian a chanchin a sawi bawk – “I ramah hian mi pakhat, amaha pathian thianghlimte thlarau awm chu a awm.” Tiin. Heng bakah hian, Dan 6: 5-ah: Daria lal ram chhung a hotu 3 zinga 2 te chuan a chanchin tiang hian an sawi – “A Pathian dan thuah a chunga remchang kan hmuh nghal loh chuan he Daniela chungah hian remchang kan hmu dawn lo ve.” tiin. Daneila rinawmna rah chhuah; a nun a tanga ‘chhinchhiahna’ mi dang, a bul hnai ami ten an tarlan sak dan hi thil chhinchhiah tlak a va ni em. A chanchin sawi chhawngtu ten, a chanchin an sawi a, an sawi hmaih theih loh chu ‘a Lalpa tana a rinawmna’ hi a ni. Pathian rawngbawltu vawiin a pungkhawmte chanchin hi mi ten eng tin tak min sawi chhawng ve ang maw.

4.4)    Ram dan siam chawp aiin a Pathian dan a dah pawimawh zawk. Daniela chanchin a thil thleng pawimawh tak awm chu – ‘Pathian dan leh sawrhkar dan inkhak’ awm hi a ni. Media leh Persia ramin Belsazzara hnu a Babulon an hneh a an awp hnu,  lal Daria lal lai (Dan6:1ff) hian Daria lal ram hi a zauin a ropui hle mai a. Ram awptu ringawt pawh 120 an awm a. He ti khawpa ram ropui sawrkar inawpna hi eng ang chiah nge a nih ang tih kan suangtuahpui thiam vek loving. Dan 6:8,12 ah – ‘lal-in a hming a ziak hnan tawh dan chu a nghet em em a, tih danglam a thiang tawh lo’ tih kan hmu a. Chutiang dan hmang chuan a rorelpui ten an phiarru a, an dan siam chawp pawh Pathian tana a rinawm tlatna tiderthawng thei zawng kher dan a ni. Chu sawrhkar thuchhuak dan chuan a Pathian nena an inkar thil a nghawng miau avangin duhthlan tur pahnih a hmaah hunin a awm ta a. Chu chu;
-    Sawrhkar/ram danpui zawmin, a nun khaw chhuahna tur a thlang dawn nge?
-    A nun laipui bera a dah thin a Pathian dan zawmin thihna a hma chhawn zawk dawn?... tih hi a ni.

Lehkhabu pakhat “Daniela Bu: Biblea Hrilhlawkna Key” tih ziaktu chuan, “Ram dan hi kan zawm ngei tur a ni a, amaherawh chu Pathian dan nen a in kalh chuan, thihna thlen tur pawh ni se Pathian dan zawm chu kan tih ngei ngei tur a ni.”  a ti a. Hei hi Daniela thu tihtluk dan leh a Pathian tana a rinawm zia tarlangtu pawh a ni. Sawrhkar dan aiin a rin Pathian hi a dah chungnung zawk mai pawh ni lo vin, a ropuina, thiamna, in leh lo, a nunna hial pawhin tuar dawn mahse Pathian a tihlawm theihna tur hi a thlang zawk a ni.

William Carey leh a thian ten India rama rawng an bawl tantirh khan an rawngbawlna kaihruaitu atan ‘Dan Sawm’ an zam a. Chu chu an rawngbawlna innghahna laipui (principle) ber zing ami a ni. Chung dan sawm an ziah khawikhawm nana a tawpa an thu dah chu – “He hna ropui tak avang hian hmaihthen nei reng reng lovin i inpe ang u. Kan hun te, thilthlawnpek kan dawn te, kan chakna te, kan chhungkua te, kan kawr hakte nen lam hian kan ta-ah i ngai hauh loving u.” an ti a. Pathian mi, mi ropuite hian an nun laipuiah Lalpa Pathian hi an va lo dah sang em. Daniela rinawmna pawh hi – thih ngam rinawmna, chan ngam rinawmna, mualphopui ngam rinawmna, khawvel dan rorelna pawhin a sawi nghin zawh loh rinawmna, etc a ni. Kei ni ‘rinawmna’- sawisel dawl lo, nihna leh sum a buk dawl lo, ramri kham chin nei, leh dawtvara khuh mawi chawp ngai, etc runawmna nen chuan a inang lo viau mai.

4.5)    Pathian nena an inlaichinna tidanglamtu a nih ai chuan a pumpelh theih reng dan hnuaia tuar a thlang. “Media leh Persia dan danglam ngai lo” leh “sakei baknei puk”; a nun hlauhthawnawm a awm tirtu hi Daniela tan hian awlsamte a pumpelh theih a ni. Hei hi kan chunga thil thleng ni se mi tam tak chuan he ti zawng hian rilru kan siam fel thenin a rinawm. Chu chu – kha dan kha ni 30 emaw chauh atan a siam a ni a. Pathian tana a rinawmna (loyialty) kha tlem a sawi danglam deuhin ni 30 chhung emaw lek khan a tih dan phung pangngaite tidanglamin he tiang hian an ti se; entir nan - ni 30 chawlin; ni 30 awl hnuah tawngtai leh thin se la; a sakhaw biak dan bansan hlauh lovin Persia dan kha a zawm thei a ni. A nun laipui bera a dah - a sakhaw biak dan phung kha her danglam remti ni se chuan a him theiin a rinawm. Amaherawh chu Pathian tana a rinawmna tiderthawng thei duhthlanna siam ai chuan thih thleng a tuar a thlang a. A Pathian dan kalh zawng a sawrhkar/ram-in chet a lak miau avangin ‘chu dan’ laka tlawm ai chuan ‘thihna pawh ni se’ tiin hmachhawn a thlang zawk a. Pathian a dah chungnun zia leh a Nun hnarkaitu - a Lalpa laka a rinawm zia (loyialty) tarlanna chiang tak a ni. Kan ngaihdan leh kan nitin khawsak phung mil a Pathian thutak leh kohhran tradition herrem kan awlsam lutuk thin inbih letna tha tak Daniela hian min hlui kan tithei awm e.

4.6)    A sal tanna ram atang hian Jerusalem lamah a tukverh a hawng reng thin. Jerusalem hi Israel thlahte tan a hlu hle a (Sam 137; Neh 1:3ff)). Deu 12:5-a ‘Lalpa Pathianin hnam zawng zawng zinga a hming awmna tur hmun a la ruat tur…in zawng ang’ a tih hmun kha a ni. Davidan Jebus ho hnen ata a lak hnu (II Sam 5:6ff) khan Israel hnam pumpui tan ‘hmunpui ber’ (capital) a ni a. Solomonan Temple a sak (II Chro 3:1-2) hnuah phei chuan Israel hnam pumpui tan ‘sakhaw hmunpui’ (religious center) a ni bawk. Heng bakah hian hnam pumpui tana a hlut em emna chu - hnam impumkhatna pe a phuar khawmtu a nih bakah, Pathian awmna leh chenna, a mite hnena Pathian inpuan duh bikna a ngaih -‘Pathian khawpui’ ti hial a an koh a ni.

Dan 6:10 ah – ‘Daniela tukverhte chu Jerusalem lam hawi a hawn’ a nih thu kan hmu a. Hei hian a phen a awmze pawimawh tak a neih chu – Pathian tana mi rinawm Daniela hian a thinlung kawngkhar hi a englai pawhin a Pathian tan hian hawng a, chu a inhawn hmasak tawhna chu ‘a tukverh’ hmang hian a lantir mai a ni. Hei hian a entir chu – Pathian tana mi rinawm te chu Pathian tana ‘mi inhawng sa/inhawng reng’ an ni tih hi a ni. Pathian tana inhawng reng nun nei lo tan chuan Pathian betu rinawm nih a harsa ngawt ang.

5.    A RINAWMNAIN A NGHAWNG CHHUAH: Hei hi kan sawi zau hman dawn ta lo. A Pathian tana a rinawm tlatnain a nghawng chhuah tlemte Daniela nun atanga kan hmuh hi kan tunlai ‘Thlarau Mi’ te nun a Pathian chetvelna leh ‘Thlarau mite Pathianin a hun thin dan’-te nen paw’n a inzul hle awm e.

5.1)    Indona (hun harsa leh khirhkhan) a pumpelh bik lo va, mahse thih hlauhthawnawm lakah Pathianin a nunna a zuah tlat thung.
5.2)    Sala hruai a ni a, mahse Pathianin chhan nei a a hruai leh slaltang a ni.
5.3)    Chanvo tha a chan a, mahse a aia duhawm zawk malsawmna a vur a ni.
5.4)    A kumhlun lo tur ram ropui tak Babulon ram chhungah sal angin a awm a. Mahse amah phuar bettu a ngaih Babylon chungah Pathianin a lentir hlauh thung.
5.5)    A Pathian Dan a bawhchhiat theih nan fiahna a hmachhawn a, chu chu a Pathian tana a rinawm zia tihlan nan a hmang thung.
5.6)    Sakeibaknei puk-ah an paih a, mahse Pathian chak zia leh thiltihtheih zia puan chhuahna hmanrua ah Pathianin a hman sak hlauh thung.
5.7)    Sal tang a ni a, mahse a sal tanna hmunah chuan sal tang ni chung reng siin vawi tam tak Pathian inpuan thinna a ni.

6.    A TAWP BER ATAN (A TLANG KAWMNA): Daniela nun hian zorama ringtute tan ‘zir tur’ leh ‘chona’ (challenge) tam tak min hnutchhiah a. Kan zir takte a tang khan a khaikhawmna angin han tarlang nawn leh ta i la;

•    Daniela nuna kan hmuh angin – Pathian chibaibuktu rinawm nun hi chu thlarau thianghlimin a hrin nun a ni.
•    Pathian betu rinawm nun hi hun harsa leh khirhkhanin a sawi chawt zawh loh nun a ni a.
•    Pathian betu rinawm nunah hian danglamna a thleng thin. He danglamna hian insiam danglamna lam kawk lo vin; Pathian leh chanchin tha avang a; kan nihna (identity), kan innghahna (principle), thutlukna kan lo siam tawh (commitment), etc te hi nghet taka vuanin  danglam thin khawvel leh mihringte avanga danglam ve kher lovin, Pathian tana kan nghehna hi danglampui nan kan hmang ve tur a ni ang. Chu tiang ang nun chu Daniela’n hun khirhkhan a hmachhawn laia a nuna a vawn reng a ni.
•    Daniela nuna kan hmuh angin; Pathian betu rinawm nunah chuan mi ten ‘Pathian hmel’ an hmu thin a. Pathian nena an inlaichinna hi ‘tha lamin/awhawmin’ a lang chhuak thin a. An nunah Pathian/Thlarau Thianghlim chet velna hmuh theihin a awm thin.
•    An nunah Pathianin hmun laili ber a chang thin avangin Pathian aia buk rit zawk/hlu zawk/awhawm zawk/thlanawm zawk, etc; an duhthlanna sawi nghin sak thei khawp thil a awm thei lo.
•    Pathian nena an inlaichinna sawi chet a awm ai chuan an pumpelh theih reng rorelna fel tawk lo laka inbarh luh a, tuarna hmachhawn hi an thlang chawk a.
•    Lalpa tana thinlung inhawng sa reng pu an nih angin; a inhawn reng theihna tur hi an lungkham thin.

Heng bakah hian ‘Pathian betu rinawm’ ten an nun rama thil dangdai tak tak a hmachhawn thinte hi kan tan hian a ngaihnawmin a hlu em em a ni;

•    An nun hian Pathian hi hne reng mahse hun harsa leh khirhkhan an pumpelh vek bik lo va. Mahse chu hmunah ngei chuan Pathian an hnenah a awm a, an nun vawn saktu a ni thin.
•    Tuarna rumah Lalpan a hruai lut fo a. Mi ten ‘an’ hnen ata chak an lak ve theih nan chhan neiin chu hmunah chuan Pathianin a dah thin a lo ni.
•    Khawvel ngaih a chanvo tha an chan a. Mahse a aia duhawm zawk malsawmna a vurin an awm leh thin.
•    An kum hlun lo tur khawvelah chengin; chu an chenna khawvel chungah chuan Pathian-in a len tir hlauh thung thin a.
•    Pathian nena an inlaichinna khawih pawi thei ‘fiahna’ chi hrang hrang an hmachhawn fo a. Mahse chung chu an chak lakna hnar ber a ni thung thin.
•    Sakeibaknei ai a chak ‘nektu’ an hmachhawn fo a. Mahse chung chu an lama tang thin Lalpa Pathian chak zia puan chhuahna remchangah Pathianin a hman sak thin.
•    Sal tanna hmun ang mai a hmun hrehawm leh ipikah Pathianin a dah fo a. Mahse chu hmunah ngei chuan an hnenah Pathian vawi tam tak a inpuang thung thin.

Kohhran hote hi, ‘Amah betu rinawm’ ni tura Lalpa Pathian-in a hrinte kan ni a. Mi rinawm lote ‘rinawm a’ din chhuak thintu Lalpa hian ‘a mi pungkhawmte’ (BCM/kohhran mite) hi chu kawng zawh tur chuan min beiseiin min sawm a ni.

Note: Foote note-a lehkhabu rawn ka tarlante chu a phek titlemtu a nih theih nan ka titel ve ta lo. A hnuaia mite hi erawh hmaih rual lohaka ngaihte a ni.
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[1] Aigutpa, Asuria leh Baulon sawrhkar lal ram pathum zinga pakhat Babulon hi lal ram ropui tak lo ni tawh thin, amaherawh chu Asuria awpna hnuai kun lal ram a ni a. B.C 621 kum chuan Nabopolassara chu Babulon lal niin B.C 612 ah Media leh Scythian ho puihnain Asuria a hneh a, an khawpui Ninevi pawh tichhiain a laksak hial a. B.C 610 ah Asuria chuan Aigupta puihnain a bei let ve leh a. He inbeihna a kal Pharoa Nikoa (2 Lalte 23:28-30) chuan indo tura Israel ram a paltlang tumin, lal Josiaa hruai, Juda sipai-te chuan an lo bei a. Josia chu he inbeihnaah hian a thi nghe nghe a. Asuria leh Babulon inbeihnaah chuan, Asuria chu Aigupta-in pui mahse an chak zo ta lo va, Babulon lal ram hnuaiah a kun ve thung ta a ni.

Heng hun lai bawk hian Judai ramah chuan Joshia fapa pahnihna Jehoahaza chu a pa a thih tak avangin a aia lal tura ruat a ni a. Thla 3 emaw chauh a lal hman tiin Pharoa Nikoa indo haw lam chuan lal Jehohaza chu manin, Aigupta-ah a hruai a. Tichuan, Juda lal atan a unaupa – Eliakima, Jehoiakima tia Pharoa Nikoan a phuah sak chu lal-ah a thu ve leh ta a. Judai ram chu Aigupta ram rorelna hnuaia  kun a lo ni ve leh ta ni. B.C 605 kum chuan Aigupta chuan Asuria lal ram, Babulon in a hnehtawh, amaherawh babulon-in a awp tel loh ram bung thenkhat  chu a thuhnuaia dah tumin a bei a. Hei hian indona hmingthang tak Carchemish an tih chu tichhuakin Aigupta leh Babulon chu an indo leh ta a (Jeremia 46:2). Babulon chu hnehtu zawkah tangin heta tang hian Aigupta-in a lo awp tawh Judai ram zawng zawng nen Babulon thuneihna hnuaiah a lo kun leh ta a. Tichuan he mi kum vek B.C 605 chuan Babulon lal – Nabopolassar-a chu a thi a. A fapa, Nebukanezzara, ram danga Babulon sipai hotu a awm chu lal thutthleng luah tura chah haw niin; a haw kawngah hian Jerusalem chu a hual bet a; Temple-a ro thahnem takte lain, mi thenkhat sal atan a man bawk a; Daniela te, Sadraka te, Meshaka te, Abednago-a, etc te hi chung sala hruai zing amite chu an lo ni ta a ni.

[2] Juda leh Israel te hi lal ram hran an neih hnu khan sawi hran an ni thin a (I Kings 1-12; II Chronicles 1-12.), he mi achinah hi chuan hnam pahnih sawi nan ‘Israelte’ kan ti zel mai dawn a ni.

[3] Isaia1:4 – “Hnam sual khawlohna a khat,, thil tha lo tih ching, hnam nikhua lo an ni. Lalpa chu an kalsan a,Israel-ho mi thianghlim chu hmusit a, intihrangin an hnungtawlh ta.” Isaia 24:5 –“Lei hi a awmnate hnuaiah chuan a bawlhhlawh zo ta; dante chu an bawhchhiat a, thuruatte chu an tih danglam a, kunkhaw thuthlung chu an bawhchhiat avangin.” Tin, Pathianin a huat em em milem pathiante dinin chibai an buk baw Eze8:1ff.

[4] Isaia 1:11ff

[5] Aspenaza hming hi thil hlui lai chhuaktute chuan Babylon thilhlui an laih chhuah-ah an hmu a, “Aspenaza, tilrehte hotu, Nebukadnezzara hun lai ami” tiin. He thu ziak hlui an laih chhuah hi Berlin Musium a vawn that a ni. See - http://www.truthnet.org/Daniel/Introduction(25.01.2017).

[1] Chang 3-4 a ‘tleirawl’ tih tawngkam kan hmuh hi hebrai tawng chuan ‘Yeled’ a ni a, chu chu Hebrai zingah chuan mipa kum 14 atanga kum 16 inkar an ni.

[6] Josia hi – Lalpa mithmuh a thil fel tak ti thin, a Pu Davida kawng zawh ang zawh a, ding lam emaw vei lam emaw a pen san hauh lo a ni (IILalte 22: 1ff). A hun lai hian social leh spiritual reformation tam tak a thleng a.A hun laia kalhlenkut an hman phei chu Israel history a la thleng ngai reng reng lo lo khawpa ropui? a ni (IILal 23:21-23).

[7] Nebukadnezara kha B.C 605 atanga 562 B.C chhung a lal a, a lal hun chhung hi kum 43 zet a ni. A lal tawp lam a natna, mihring zing ata hnawhchhuah a awm tirtu kha  insania zoanthropica a ni e ti a. A thih hnu hian a fapa Evil-Mardocan a thlak a ni. Mardoca chu a unau nu pasal Neriglisaran that-in kum 4 a lal ve leh a, Neriglisara thih hnuin a fapa Laboroarchoda chu naupang te a nih lain a lal ve leh a. Laboroarchoda chu thla kua emaw lek a lal hnuin phiarruk  niin, an that ve leh a. Tichuan phiarrutute chuan Nabonidusa chu lala siamin, kum 3 emaw lek a lal hnuin a fapa Besazzara (Dan 5:1) chu Babulon ah a lal tir a ni. Belsazzara chu kum 14 emaw chauh a lal hnuin, banga kut ziak awm zan chuan thah a ni a. He mi zan (B.C 539) chiah hian Persia leh media lal Kura chuan Babulon lutin Babulon hi a hneh a. Bible hrilhfiahtu thenkhat chuan Dan 6:1 a lal Daria hi Kura hming dang, mi thuhmun a ni an ti.

[8]“The Book of Daniel: A Key to Bible Prophesy”. See-file:///C:/Users/DELL/Documents/DANIEL/Danielchapter6.pdf (31.01.2017).

THE JUDGEMENT AND SOVEREIGNTY OF GOD

(Ezekiel 18: 25 – 32; Psalm 6; I Tim 1: 12 – 17)

The judgement of God is a much misunderstood and seldom discussed topic even among the Christian. During the time of prophet Ezekiel it also had mistaken by people of Israel and this misunderstanding is expressed in a way of making accusation to God. So as found in Eze 18: 25 - in spite of God’s righteous dealings with people on the basis of their conduct, the Israelite were accusing God of not doing right.

They were playing the blame game, accusing God as the one who did not do justice to his people. Therefore, in order to get the reasons behind why people of Israel have play the blame game, etc it will be helpful to look at the historical background of this passage. And a short historical analysis of this event will help us to see things more clearly.

Historical background of Ezekiel 15:
After King Solomon died, Israel split into two kingdoms;
-    The kingdom of Israel (the Northern Kingdom) and
-    The kingdom of Judah (the Southern Kingdom). 
More than a century prior to Ezekiel’s time, Assyria defeated the Northern Kingdom and took its people into exile in Assyria, than this defeat and war put to an end the Northern Kingdom.  Later, Babylonia surpassed Assyria to become the dominant power, and King Nebuchadnezzar ruled over the entire land.

During this great transition period - Jehoiachin’s father, King Jehoiakim, rebelled against Babylonian, therefore in the year 598 B.C., King Nebuchadnezzar of Babylon marched on Jerusalem in response to Jehoiakim’s rebellious behaviour.  Then, Jehoiakim died, and young Jehoiachin assumed the throne at the age of 18 (2 Kings 24:8).  But the reign of Jehoiachin lasted only three months, and then King Nebuchadnezzar took him into exile in Babylonia and installed Zedekiah on the throne of Judah as a puppet king.  Then as he withdrew from Jerusalem, Nebuchadnezzar forced a number of prominent citizens in Jerusalem into exile in Babylonia, and also carried off “all the treasures of the house of Yahweh” (2 Kings 24:13).

Therefore under the ruler of King Zedekiah, people of Judah had committed many sins against God. The king Zedekiah also refused to heed the counsel of the prophet Jeremiah, 2 Chro 36:12-13 says - “he did which was evil in the sight of Yahweh his God”; so he did not humble himself before Jeremiah the prophet who spoke from the mouth of Yahweh. Furthermore, as the same passage says - “he stiffened his neck, and hardened his heart against turning to Yahweh, the God of Israel”. And moreover, another worst thing he did was - he also rebelled against king Nebuchadnezzar, who had made him swear by God. In short, the transgressions done by the king and the people of Israel were so huge, and since there was no intention to turn back to God, God gave his judgement according to their deeds.

Therefore, in 587 B.C. Nebuchadnezzar responded to Zedekiah’s rebellion by again laying siege to Jerusalem.  This time he destroyed the city and killed many of its inhabitants.  He took most of the rest of the people to Babylon—leaving behind only the poorest (2 Kings 25). 

This is how many writers of the OT had made a record of this event. So one of the important questions left behind from the record is – Why did this happened?  What was the main reason behind of this event? Why did Babylonian have taken and deported people of Israel to their land for their slaves? Etc. many questions have come up from this event.

So, the apparent answer one we may give for this question is – as the prophets made it clear that, ‘this was Yahweh’s judgment on Judah for her sins.’

But, in spite of the fact that, another serious concern one may notice from here is – The people of God did not understand and accept the judgment of God. They did not even accept the condition for which God has made his judgment upon his people. They rather put their blame on God saying - "The way of the Lord is unfair." They think that- God is not fair enough, they also think that - the way how God has made his judgement upon his people is unacceptable, and moreover they were not convinced by the judgement of God laid upon them.

Therefore, the problem involved in this discourse necessitates us to give appropriate answers to these questions;
1.    Why do people misunderstand and fail to accept the judgement of God?
2.    What are the reasons behind – if and when someone refuses to accept God judgement?
3.    Is there any possibility to give appropriate answer to this question or problem?

Therefore, in order to give appropriate answer to these questions, we need to reflect one of the problems involved in today context which is also faced by many people.

As previously mentioned, many people today often misunderstood and fail to accept God’s judgement. This is the reality that has happened even among Christian, among the community of God’s people. Some of them openly expressed saying – I’m a good Christian, I have tied my level best, I have offered the best of my will, I have never commit serious mistake or wrong - so why am I sick and poor? Why did God allowed for me to face this kind of distress? Does God make unjustifiable judgement towards a good person like me and like someone else? 

They have made so many assumptions or unresolved questions for the things what had happened and at the same time which they do not belief that it would happen. And after sometime, many people at the end put their blames on God; saying that – God is not fair enough, the way how God has made his judgement is unacceptable. Then consciously or unintentionally, we have started the blame game by and in the form of  looking a suitable answer to solve our problems.

So the question put before us which requires appropriate answer is – WHY? Why did it happen? Why do people misunderstand and fail to accept unbelievable thing that has happen to them?

1.    The first answer is – Only because, they do not accept the absolute authority and sovereignty of God.

When we talk about authority and Sovereignty of God; it represents the ability to exercise His will or supremacy. It also refers to as having supreme authority, control, and power over all that has happened, is happening, and will happen in the future in all times across all history.

We, Christians also define it as God, having the right, the authority, and the power to govern all that happens and what has; is, or will happen being in accordance to His divine will. He has the right to achieve His purposes and has the power to bring about circumstances that dictate whatever He wills to come to pass.   He has complete control of everything and there is nothing that is done that is not done by or allowed through His will.

- 2Chro 20:6 says: “You rule over all the kingdoms of the nations. In your hands are power and might, so that none is able to withstand you.” (29:11)
- Colo 1:16 also says; “In him all things in heaven and on earth were created. Things invisible and visible, whether thrones or dominions or ruler or powers – all things have been created through him and for him. He himself is before all things, and in him all things hold together.

According to this text - basically, God’s sovereignty means that He is the Supreme Ruler who immanently and personally rules over all the affairs of the universe—and this includes our personal lives both individuals and as a local body of believers. His sovereignty has no limitation, has no boundary; because everything have their (own) existence only in Him.

It is indeed; his will, his authority and sovereignty is above all – i.e. above all human made rules and regulation, including human rights, obligations and moral laws and all other related rules and laws. But when emphasizing God’s sovereignty, it does not mean that God has put everything zero, as nothing to do with human welfare; rather, God has validated all human made rules and regulations if it does not fall short of God’s standards. He also makes use of our ways to make his judgement, as found in Eze 18: 30.

But when individual or a person made his/her own judgement basing on these temporal rules and laws, forgetting the sovereignty of God; this human ignorance has created lots of problems, confusion, and misunderstanding, etc. that may worse or complement human misery.

We human tend to equate human made and moral laws with God’s law which is incomparable, which is also above everything. We, sometimes also think that God is also under the human made rules and laws, who is unable to rule over/against the human made and moral laws.

And if someone thinks that God is doing something bad, unacceptable, intolerable or objectionable which is beyond human expectation. It is only because, we human put God at the level of human, we are equating God with human - as if having human status and capacity who is also subjected under the human made laws and also bounds by the laws.

But let us not forget that, God has his own will, his own way, his own rule and law which is above all other laws. Therefore according to his own ways he has authority to rules over human. He also has authority to makes his judgement basing on his own will and according to the rules and laws he has set upon human. He needs not to consult others; he needs not to take any engagement or acceptance to exercise his power and authority. Because his way is God’s way, there is nothing above God.

A good illustration is found in ITim 1:12ff; Though Paul was formerly regarded as a blasphemer, a persecutor, and a man of violence according to this temporal rules and laws; he was justified and judged by God making him as being faithful and also appointed to his service. How can this be? Though this temporal law condemned him as blasphemer; making him as persecutor or a man of violence; It is God who made him faithful and just. This is possible because, everything including the universe and all things on earth is under his sovereignty.

Therefore, since God’s sovereignty is so vast and inexhaustible, we have to accept and submit ourselves to the authority and sovereignty of God. If we cannot accept God’s authority and his sovereignty, as did by people of Israel (Ezekiel 18:25); it does mean that we need to re-examine ourselves by asking - who are we to put our blame on God? Who am I, on what ground – I am unable to accept God’s authority. By accepting and submitting to the authority and sovereignty of God, there is possibility to solve this kind of human problems.

2.    If we fail to accept God’s will or if we fail to understand the way how God exercise his authority to rule over us; the main reason behind is – our relationship with God is broken, or it is in crisis. 

When people of God had begun to play the blame game saying – ‘the way of the Lord is unfair’. The apparent thing which was happened behind this blame game is – they are already being cut off from the covenant establish by God between him and his people. The relationship established by God is in trouble, they are facing spiritual and relationship crisis. 

Likewise, if our relationship between someone is in a crisis; what comes next – our ego will spring up, and we will begin to play the same blame game. We will be too busy to defend our-‘self’; we may not be able to see our-‘self’. If relationship is in crisis, it is not easy to accept our weakness, shortcoming, and also some miserable things we have committed against God.

Therefore the imperative thing we need to do is – accepting our shortcoming; we must submit ourselves to God.

As the Psalmist says (in Ps 6); let our hearts be humble before God, praying -
O Lord; do not rebuke me in your anger, or discipline me in your wrath. Be gracious to me, O LORD, for I am languishing; O LORD, heal me, for my bones are shaking with terror.

And the promise of God found in the book of Ezekiel is; (18: 27&28) “when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life. 28 Because they considered and turned away from all the transgressions that they had committed, they shall surely live; they shall not die.”

Therefore, submitting ourselves to God and accepting the authority and sovereignty of God, is the answer to all human misery, confuse, misunderstanding and all other problems. This is also something that can help us to understand and accept God’s judgement.

THE PRESENCE/POWER OF GOD CAN CHANGE THE HLEPLESS

Scripture reading    : Act 3:11ff

The text mentioned above is about ‘the second preaching of Peter’ after some time they received the out pouring of the Holy Spirit on the day of Pentecost.

A brief summary of this discourse includes;

1.    People who saw the healing of a beggar at the beautiful gate ran together in the portico which is also known as Solomon’s portico.

2.    Then, seeing people around them; Peter addressed the people by telling;
-    The one who healed the beggar was neither by him nor John, but God – who is the God of Abraham, The God of Isaac and the God of Jacob.

-    And the main purpose of God’s power which is made known to them was to glorify Jesus whom they had handed over and rejected in the presence of Pilate.

-    He also strongly holds and makes it clear by saying that – they are the one who witnessed Jesus resurrection from the death.

-    And moreover, Peter immediately proclaimed by saying – there is a power in the name of Jesus

-    This was followed by the culmination of his short sermon which is found in verse 19-20 which says – “Repent, and turn to God…so that the time for refreshing may come from the presence of the Lord.”

Therefore, if we look the following verses; one of the subsequent results we found was – (4:4) “…may people who heard the word believed, and they numbered about five thousand.”

This is a brief summary of these passages which have numbers of theological significances for our daily life as well as for our ministry today. Therefore by making some reflections on the chosen text; we will try to look only two points which I considered as imperative for our life journey.

1.    The presence of God can change the helpless in order to glorify the name of God/Jesus.
‘Changing the life of the helpless to glorify the name of God’ was the first point that struck my mind when I first read through this passage.

In order to make a little more elaboration on this, I use the term ‘helpless’ in order that the term ‘helpless’ may signify the true nature of a beggar who use to sit near the gate/Solomon’s portico.
As already heard from the previous sermon; and as the text itself tells us;
...a beggar sitting near the gate was;

-    A lame from his birth.

-    Who is unable to help himself to reach even to the place where he used to ask for an alms

-    From the story itself what we may also presume is – the only best thing he could do is – asking for an alms from the people who come and enter the gate.

-    We do not know how long he had been seated here to ask for an alms, we even do not know how long he had been suffered and what kind of dilemmas would developed in his life, and what kind of moral and spiritual crises he would suffered because of his physical condition.

-    But one thing which is clear is – he become physically, morally, emotionally, psychologically or spiritually helpless for his life.

Therefore, despite of his physical nature, of his helplessness - another interesting and amazing thing we see is that – God has used this helpless man in a different way, in order that his helpless condition would become the useful and effective instrument through and by which the mighty work of God would be made known/reveled among the surrounding people.

And moreover, when people saw the miracle being performed – v 11 tells us that; “all the people ran together” which indicates and tells us that – a helpless person, who received God’s healing power become the motivating factor/useful instrument in helping people to change their life, to bring a new people to the community of believers, or in another words – to bring people to the feet of Jesus.
Therefore, the main emphasize we want to make from this particular section is that – The presence of God in our life is something that give us hope, transform our helpless condition, that can also make us strong, and also something that can make impossible to possible.

If someone, who is among us face various challenges and difficulties which are not easy to deal with or something which we cannot avoid; let our hearts be thirst for asking the presence of God. This is the right answer for our life journey which every one of us must long for.

2.    Let the power of God/Holy Spirit work among us.
As all know, Peter was simply a common man, who, even though he plays a leading role in a small circle, he is the one who betrayed Jesus several times; he is also the one who is unable to keep his word, and also follow Jesus at a distance…

But here, in this passage the previous picture of his images were completely different – He become charismatic preacher and a great healer, a hero in this scene in and from whom people gave another expectation to see another wonderful work of God.

And moreover, in his second preaching, another important point we also can see is – Peter was bold enough to persuade people to God by accusing the people around him, reminding them by telling what they have done in the past and by telling the right and wrong part they should avoid and follow.
And furthermore, another one more point I want to mention from the same passage is – according to me, his message at this point of time was too simple. It was too simple.

But in spite of all his weaknesses, something he has done in the past, his lacking, etc - the subsequent result what we found is – though he was a simple man by his nature, he has a power to attract people in order that they might come near by him, he also has a power to persuade people to God, and therefore as a result - (as in 4:4) the number of newly formed believers was dramatically increased by five thousand.

Someone may ask by saying - how can that be? Why is it so? The answer is simple – It was only because, God was with him. In another word – the Holy Spirit was moving among them.
This is also what we need today. It is not only what we need today but something what we must seek and look for all the time; because, without the power of God, without the affirmation and guidance of the Holy Spirit, we are nothing. Only the power of God and the guidance of the Holy Spirit is something that makes us to who we are.