Service 5th October 2025, Pentecost 17, Luke 17v5-10, Culto de 5 de outubro de 2025, Pentecostes 17, 2025年10月5日礼拜，五旬节, مراسم ۵ اکتبر ۲۰۲۵، پنطیکاست ۱۷، لوقا ۱۷ آیات ۵-۱۰،

 

The God of Peace calls us

To bear the fruits of the Spirit 

To respond to the call of Christ

By announcing the good news, the gospel of peace.

 

Song “Will you come and follow me” https://youtu.be/o469PRLdbHU

 

Reflection on Luke 17v5-10

 

Three gospels in the New Testament offer similar portraits of the life of Jesus; Luke is the third of them. Its author was Luke the doctor, who accompanied Paul on some of his missionary journeys. Throughout Luke’s gospel, there is a special concern for the poor and social outcasts, shepherd, servants, women, the sick and deranged. 

 

Following a dispute with the Pharisees over wealth / mammon, Jesus addresses his disciples on the issue of skandala/ stumbling blocks. The them is that in Gods kingdom, there will be condemnation of the self-righteous and  blessing for the humble. 

  
Stumbling-blocks, faith and humility.

 

The self righteous will find themselves excluded from the kingdom of God, while the humble take their place in the kingdom. Jesus warns his disciples of the danger of adopting the same pharisaic works-mind-set so prevalent in Judaism at the time. Faith, with repentance, is the way of a disciple, and not what we do/works!

 

The Pharisees are obsessed with law keeping. Nit picking, speck-removing righteousness and log-blinding corruption. Sound familiar?!

 

Pharisees had a false legal piety. They did not keep the deep moral demands of the law and the prophets, even as they posed as their protectors.  They loved money and tried to serve both God and Mammon/money and ended up hating and despising the commandments that demanded sharing of possessions!

  

A person's acceptance by God is not based on our ability to do things, but on our faith and God's forgiveness.

 

The parable of the Master and the Slave, v7-10 is a teaching parable, a story / picture serving to illustrate a particular truth.  

 

So Jesus dismisses any notion that the full appropriation of the blessings of the covenant may be appropriated by faithful attention to the Law (Mosaic law). 

 

Legalism yokes us and undermines our relationship with God and the salvation we have through Jesus. We can never earn God's praise through faithful obedience. We always remain unworthy servants. We have only done what we should have done. The only work/action that brings joy to God is repentance and faith, an easy yoke. 

 

When it comes to forgiving, it is forgiven people who tend to be forgiving, not law-bound people. It is by Jesus grace, that we are redeemed, through faith, and this apart from works of any law. Amen

 

(With thanks to Brian Finlayson)

 

Song “Take this moment sign and space ” https://youtu.be/2bnCxCh5EGA

 

The Peace of God

Be upon everything our eyes see

Be upon all we hear

Be on our bodies that come from the earth

Be on our souls that come from heaven

For ever and ever. Amen

 

 

赐平安的神呼召我们

结出圣灵的果子

回应基督的呼召

传扬好消息，平安的福音。

 

诗歌“你愿意来跟从我吗” https://youtu.be/o469PRLdbHU

 

路加福音17章5-10节反思

 

新约圣经中有三本福音书对耶稣的生平有类似的描述；路加福音是其中第三本。它的作者是医生路加，他曾陪伴保罗进行过一些传教旅程。在路加福音中，他特别关注穷人、社会边缘人、牧羊人、仆人、妇女、病人和精神病患者。

 

在与法利赛人就财富/玛门争论之后，耶稣向门徒讲解了skandala/绊脚石的问题。主题是，在神的国里，自以为义的人将受谴责，谦卑的人将蒙福。

 

绊脚石、信心和谦卑。

 

自以为义的人将被排除在神的国之外，而谦卑的人将获得在神国中的位置。耶稣警告他的门徒，不要效仿当时犹太教中盛行的法利赛式“以工代赈”的心态。信心加上悔改，才是门徒之道，而非我们所作所为！

 

法利赛人痴迷于遵守律法。他们吹毛求疵、去除污点的公义和令人眼花缭乱的腐败。听起来很熟悉吧？！

 

法利赛人对律法的虔诚是虚假的。他们没有遵守律法和先知的深刻道德要求，即使他们假装是他们的保护者。他们贪爱金钱，试图同时侍奉上帝和玛门/金钱，最终憎恨和蔑视要求分享财产的诫命！

 

一个人被神接纳，并非基于我们做事的能力，而是基于我们的信心和神的赦免。

 

主人与仆人的比喻（7-10节）是一个寓言，一个用来阐明特定真理的故事/图画。

 

因此，耶稣驳斥了任何认为忠于律法（摩西律法）就能完全享有圣约祝福的观点。

 

律法主义束缚着我们，破坏了我们与神的关系以及我们通过耶稣获得的救恩。我们永远无法通过忠心的顺服赢得神的赞美。我们永远都是不配的仆人。我们只是做了我们该做的事。唯一能带给神喜乐的行为/工作是悔改和信心，这轭是容易的。

 

说到赦免，指的是那些倾向于赦免的人，而不是那些受律法约束的人。我们蒙耶稣的恩典，因着信而得救赎，这与遵守任何律法无关。阿门

 

（感谢 Brian Finlayson）

 

歌曲“抓住这一刻，标志与空间” https://youtu.be/2bnCxCh5EGA

 

愿上帝的平安

降临于我们眼见的一切

降临于我们耳闻的一切

降临于我们来自尘世的身体

降临于我们来自天堂的灵魂

直到永远。阿门

 

O Deus da Paz nos chama

Para produzir os frutos do Espírito

Para responder ao chamado de Cristo

Anunciando as boas novas, o evangelho da paz.

 

Cântico "Virás e seguir-me?" https://youtu.be/o469PRLdbHU

 

Reflexão sobre Lucas 17:5-10

 

Três evangelhos no Novo Testamento oferecem retratos semelhantes da vida de Jesus; Lucas é o terceiro deles. Seu autor foi Lucas, o médico, que acompanhou Paulo em algumas de suas viagens missionárias. Ao longo do evangelho de Lucas, há uma preocupação especial com os pobres e marginalizados, pastores, servos, mulheres, doentes e perturbados.

 

Após uma disputa com os fariseus sobre riquezas/mammon, Jesus se dirige aos seus discípulos sobre a questão dos skandala/pedras de tropeço. O tema é que, no reino de Deus, haverá condenação para os hipócritas e bênção para os humildes.

 

Pedra de tropeço, fé e humildade.

 

Os hipócritas serão excluídos do reino de Deus, enquanto os humildes tomarão seu lugar no reino. Jesus alerta seus discípulos sobre o perigo de adotar a mesma mentalidade farisaica de obras tão prevalente no judaísmo da época. Fé, com arrependimento, é o caminho de um discípulo, e não o que fazemos/obras!

 

Os fariseus são obcecados pela observância da lei. A justiça que critica minúcias, remove ciscos e a corrupção que cega. Parece familiar?!

 

Os fariseus tinham uma falsa piedade legalista. Eles não cumpriam as profundas exigências morais da lei e dos profetas, mesmo quando se apresentavam como seus protetores. Amavam o dinheiro e tentavam servir tanto a Deus quanto a Mamom/dinheiro, e acabaram odiando e desprezando os mandamentos que exigiam a partilha de bens!

 

A aceitação de uma pessoa por Deus não se baseia em nossa capacidade de fazer as coisas, mas em nossa fé e no perdão de Deus.

 

A parábola do Senhor e do Escravo, vv. 7-10, é uma parábola de ensino, uma história/imagem que serve para ilustrar uma verdade específica.

 

Portanto, Jesus rejeita qualquer noção de que a plena apropriação das bênçãos da aliança possa ser alcançada pela fiel obediência à Lei (lei mosaica).

 

O legalismo nos subjuga e mina nosso relacionamento com Deus e a salvação que temos por meio de Jesus. Nunca podemos ganhar o louvor de Deus por meio da obediência fiel. Sempre permanecemos servos indignos. Fizemos apenas o que deveríamos ter feito. A única obra/ação que traz alegria a Deus é o arrependimento e a fé, um jugo suave.

 

Quando se trata de perdoar, são as pessoas perdoadas que tendem a perdoar, não as pessoas presas à lei. É pela graça de Jesus que somos redimidos, por meio da fé, e isso independentemente das obras de qualquer lei. Amém

 

(Com agradecimentos a Brian Finlayson)

 

Música “Take this moment sign and space” https://youtu.be/2bnCxCh5EGA

 

A Paz de Deus

Esteja sobre tudo o que nossos olhos veem

Esteja sobre tudo o que ouvimos

Esteja sobre nossos corpos que vêm da terra

Esteja sobre nossas almas que vêm do céu

Para todo o sempre. Amém

 

خدای صلح ما را فرا می‌خواند

تا میوه‌های روح را به بار آوریم

تا به ندای مسیح پاسخ دهیم

با اعلام خبر خوش، انجیل صلح.

 

سرود «آیا می‌آیی و مرا پیروی می‌کنی؟» https://youtu.be/o469PRLdbHU

 

تأمل در لوقا ۱۷ آیات ۵-۱۰

 

سه انجیل در عهد جدید، تصاویر مشابهی از زندگی عیسی ارائه می‌دهند؛ لوقا سومین آنهاست. نویسنده آن، لوقای پزشک بود که در برخی از سفرهای تبلیغی پولس، او را همراهی می‌کرد. در سراسر انجیل لوقا، توجه ویژه‌ای به فقرا و مطرودین اجتماعی، چوپانان، خدمتکاران، زنان، بیماران و بیماران روانی وجود دارد.

 

پس از مشاجره با فریسیان بر سر ثروت / مال، عیسی شاگردان خود را در مورد مسئله اسکاندال / موانع خطاب قرار می‌دهد. آنها این است که در پادشاهی خدا، محکوم کردن خودپرستان و برکت برای فروتنان خواهد بود.

 

سنگ‌های لغزش، ایمان و فروتنی.

 

خودپرستان خود را از پادشاهی خدا محروم خواهند یافت، در حالی که فروتنان جای خود را در پادشاهی خواهند گرفت. عیسی به شاگردانش در مورد خطر اتخاذ همان طرز فکر فریسی-عملی که در آن زمان در یهودیت رایج بود، هشدار می‌دهد. ایمان، همراه با توبه، راه یک شاگرد است، نه آنچه انجام می‌دهیم/انجام می‌دهیم!

 

فریسیان شیفته‌ی حفظ شریعت هستند. عیب‌جویی، پاک کردن ذره‌ها از روی عدالت و فساد کورکننده‌ی چوب. آشنا به نظر می‌رسد؟!

 

فریسیان تقوای قانونی کاذبی داشتند. آنها الزامات اخلاقی عمیق شریعت و پیامبران را رعایت نمی‌کردند، حتی زمانی که خود را محافظ آنها می‌دانستند. آنها عاشق پول بودند و سعی می‌کردند هم به خدا و هم به مال/پول خدمت کنند و در نهایت از احکامی که مستلزم تقسیم دارایی‌ها بود، متنفر و بیزار شدند!

 

پذیرش یک شخص توسط خدا بر اساس توانایی ما در انجام کارها نیست، بلکه بر اساس ایمان ما و بخشش خدا است.

 

مَثَل ارباب و برده، آیات ۷-۱۰، یک مَثَل آموزشی است، یک داستان/تصویر که برای نشان دادن یک حقیقت خاص به کار می‌رود.

 

بنابراین عیسی هرگونه تصوری را که تصاحب کامل برکات عهد را می‌توان با توجه وفادارانه به شریعت (شریعت موسی) به دست آورد، رد می‌کند.

 

شریعت‌گرایی ما را به بند می‌کشد و رابطه ما با خدا و نجاتی را که از طریق عیسی داریم، تضعیف می‌کند. ما هرگز نمی‌توانیم از طریق اطاعت وفادارانه، ستایش خدا را به دست آوریم. ما همیشه بندگان بی‌ارزشی باقی می‌مانیم. ما فقط کاری را که باید انجام می‌دادیم، انجام داده‌ایم. تنها کار/عملی که برای خدا شادی می‌آورد، توبه و ایمان است، یک یوغ آسان.

 

وقتی صحبت از بخشش می‌شود، افرادی بخشیده می‌شوند که تمایل به بخشش دارند، نه افرادی که مقید به شریعت هستند. به لطف عیسی است که ما از طریق ایمان، و این جدا از اعمال هر شریعتی، رستگار می‌شویم. آمین

 

(با تشکر از برایان فینلیسون)

 

آهنگ «این لحظه را در آغوش بگیر و فضا را ببین» https://youtu.be/2bnCxCh5EGA

 

آرامش خدا

بر هر آنچه چشمانمان می‌بیند باد

بر هر آنچه می‌شنویم باد

بر بدن‌هایمان که از زمین می‌آیند باد

بر روح‌هایمان که از آسمان می‌آیند باد

برای همیشه و همیشه. آمین

 

 

 

  

Pentecost 17, the Prodigal Son Luke 15

Luke 15 :11-32

Th story of the lost sheep and the prodigal son are about who enters the kingdom of God, who is welcomed by God. And the answer is those who repent, turn away from what they are doing wrong and start doing what is right. This sounds easy but in reality is very difficult. 

The bad guys, the Pharisees have been complaining that Jesus welcomes sinners and eats with them, so Jesus tells them the story of the Prodigal Son.

The younger son says "Give me my share of the property". So in these days before inheritance tax and care charges, - he separated, and distributed. Even then it was unusual to divide an estate between the sons before the father's death, but it is only a story. It is possible that the son is taking a share of the family property (one third) and foregoing his inheritance. The parable serves to illustrate the father's generosity, and leaves us wondering whether the younger son will show himself worthy of the father's trust. The root meaning of the word used for property here  is "life", but here the word is being used in the sense of "means of family income", that which gives life to the family.

  

Soon after the younger son cashed in his inheritance and went away to a far country and squandered his inheritance on reckless living.  He was  forced to work for a Gentile in a job that compromised his faith, and to feed pigs. He even ate the pigs food because he was so hungry.

He came to his senses because he was starving to  death. And decides to go back home to his father, and say to him " I have sinned against you and against heaven and earth. I am no longer worthy, to be called your son. I am like one of your hired servants."

He went home and even when he was  a long way off from home his father saw him or got news of his coming, and was filled with compassion for him. He ran to him, fell on the ground and threw his arms around him and hugged him. He put on him his best robe and gave him a ring and sandals, because servants did not wear sandals. He prepared a banquet in celebration for the lost son's return to the family, because his son was dead and was now alive. His relationship with his son was dead but was now restored. 

 

But meanwhile the older son is sulking and he comes home to hear this merry making, and he's consumed with jealousy and anger. The father goes out to plead with him and says everything I have is yours. But your brother is lost and now is found, was dead and now is alive. What do you think happened next? 

                              

  

Pentecost 17, Mark 9 v30-37, Bringing outsiders in

Jesus is preparing the disciples for his death on the cross and after that. He predicts his crucifixion and resurrection and then, there is a discussion about who is the best disciple. So Jesus explains what discipleship is really about.

 

He says whoever wants to be first must be last and and become like a servant.

The greatest is like a child! Humble, dependent, vulnerable.

Jesus didn't want the people to know where he was because he needed to spend time with his disciples. 

He tells them he is going to be given over to wicked men, this servant of God and they will kill him, execute him. And when he is killed, after three days he will rise. The disciples don’t understand it!

He asks them what were you arguing about. They were arguing while on the way.

 

But they kept quiet.

Mark does not say that Jesus was angry with the disciples for discussing this issue, nor does he say why they were quiet. They may not have wanted Jesus to know what they were discussing.

Mark then records a series of discipleship sayings.

The first saying is about humility and being a servant.

Jesus sat down, the normal posture for a Rabbi, he sits to teach and his disciples stand to hear.

Jesus called out, he shouted. It is probably used to emphasize what Jesus is about to say

"If he wants to be first he must be last”  (cross bearing discipleship).

The second saying Jesus actions by taking the child into the middle of the circle of the disciples, picking her up, and hugging her, illustrating the servant-like attitude that he wishes to inculcate .

The service / servanthood that Jesus is referring to is the receiving / welcoming / accepting of a member of lost and broken humanity who experiences Gods kindness/ mercy. The child represents the lost and the disciples are encouraged to receive the lost as Jesus received the lost, illustrated now in the child. Such is servanthood of the Jesus kind, defining greatness in the kingdom of God, it is like the poor, or even so called insignificant humanity. Syrians?

The child was made to stand where they could all see him.

He took him in his arms, and said whoever welcomes one of these little children, it is equivalent to receiving Jesus himself. Note that in Aramaic the word for "servant" and "child" is the same. Disciples are to be like Jesus who receives/embraces the child, the servant the lost - the hungry, thirsty, lonely, naked, sick and imprisoned. Because they are my representative! This action is something I desire. Whoever does not welcome them does not welcome me!  (Liberation Theologies “Option for the Poor!)

Jesus had a nasty habit. He took people on the edge and brought them centre stage. People who were silenced or silent or unclean or foreign or sick or immoral. The blind begger, the disabled man, the foreign woman, the woman who was haemmoraging all the time, the tax collector, the prostitute-the child!. All those who were outsiders through no fault of their own. And he invited them in and gave them a voice.

Genesis tells us that we are all made in the image of God-all of us. We are all made with the sign/mark of Gods image. We are all equal in Gods sight. It inspires us to seek peace and justice not just for people like us, but for those worse off than ourselves, the poor, the stranger, the outsider, those of a different colour and culture to our own and the people we dislike.

The gospel is uncomfortable even shocking. It forces us to go places we don’t want to go. But we have a heavenly mandate, a vision. We are not tied down by ordinary human prejudices or the behaviour of people around us. We are called to move those on the edge to the centre because we are one people, Gods people.