Job 14:14—“If a man die, shall he live again? all the days of my appointed time will I wait, till my change come."
Job’s question, “If a man die, shall he live again?” arises from the depths of his suffering, as he reflects on the brevity and frailty of human life. Surrounded by loss and pain, Job wrestles not only with present affliction but with the seeming finality of death. Earlier (vv. 9–10), he observes that a tree, if cut down, may sprout again at the “scent of water”, but man appears to return to the dust without hope. Yet, in the midst of this lament, a spark of hope emerges as Job moves from questioning to quiet resolve.
He recognises that his suffering, and even the prospect of death, is not a chaotic accident but an “appointed time”, a fixed and purposeful season determined by God. His days, and all that befalls him, are not random events but are ordered by divine wisdom and sovereign purpose.
Theologically, this verse points to hope beyond death. Job held a deep confidence that death is not the end, but that a “change” awaits. This “change” suggests renewal, a transition, like a garment being replaced. Job trusts that the God who appoints his trials also appoints his transformation.
Life may be filled with trials, and death may seem final, yet we are called to wait upon God with patient hope. Our times are in His hands (Psalm 31:15), and our future is secure in His promise. Job’s wisdom is seen in his posture: waiting, not in despair, but in expectation. Our trials have an appointed limit, and God will bring the “change”. Thus, the Christian answers Job’s question with confidence: in Christ, the answer is “Yes.”
Joshua 23:10—“One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.”
As Joshua nears the end of his life, he gathers Israel for a farewell address. This is not merely a military debriefing; it is a spiritual charge. After years of witnessing the walls of Jericho crumble, and the sun stand still, Joshua reminds the people that their past victories were never a product of numerical strength, tactical genius, or human courage, but of divine fidelity.
He reminds them of a remarkable truth: “One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you.” Israel’s victories were solely because the LORD Himself fought for them. Joshua speaks after years of conquest in the Promised Land. Israel had witnessed time and time again that divine presence, not human power, secured their triumphs. The strength of His people lies not in themselves, but in His abiding presence and power.
This verse also teaches an important truth about how God works with His people. Our strength does not simply add up to help us accomplish what God has sent us to do. Only when our efforts are directed and sustained by God’s power will the result be more than we could imagine. Joshua shows this clearly: the man is the one who “chases”, but it is the Lord who truly “fights”. We act, but God gives the victory. We are only the instruments; He is the One who triumphs.
Amidst the modern battles, whether spiritual, emotional, or vocational, we frequently buckle under the crushing weight of our own daunting challenges. We look at our bank accounts, our health, or our influence and conclude we are outnumbered and undone. However, Joshua’s exhortation invites us to stop counting heads and start counting on God. When the Lord fights for you, the math of the world no longer applies.
Joshua 3:11—“Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.”
Israel stands at the edge of the Jordan River, and its banks are overflowing. To the human eye, the timing is terrible to cross the river. The river stood as a barrier between God’s people and the Promised Land. Yet, Joshua commands the people to watch the Ark of the Covenant, which represented God’s presence. This gold-covered chest, containing the Law, the manna, and Aaron’s rod, was the visible throne of God’s presence. Before the people could take any decision, the Presence had to pave the way.
This verse reveals God's sovereignty and providence through His title, “Lord of all the earth”. By claiming this title here, Scripture asserts that the River Jordan is merely a creature obeying its Creator. The Ark of the Covenant signifies that God’s faithfulness is the vanguard of Israel’s progress into the Promised Land. He does not send us where He has not already stood.
We often treat God as a rear-guard whom we call upon when we get stuck. However, Joshua 3:11 presents a different model: God as the vanguard. Whatever ‘Jordan’ you face, be it a daunting transition, a financial hardship, or a season of grief, the Ark of His Promise passes over before you.
You are not required to part the waters; you are only required to follow the One who does. If the Lord of all the earth is at the river, the river has no choice but to yield. Rest in the truth that your future is not unoccupied territory; Christ has already stepped into your tomorrow.
As Israel followed the ark, so must we follow God’s leading with faith and obedience. Where He leads, He also provides. And when the Lord of all the earth goes before us, no barrier can ultimately stand in the way.
Calvary Kuching B-P Church (CKBPC) began its ministry in 2007, founded by Rev. Lee Kim Shong (Calvary Jaya BPC, Petaling Jaya, Malaysia) together with Pr Ling Soon Ing, as an outreach to Chinese-speaking students of a local university in Kuching. Regular worship services were initiated to minister to this group.
In 2011, Bro Jeremy Teo left the Methodist Church and joined CKBPC. By 2014, a growing burden arose within the church to reach out to the English-speaking people in Kuching. Rev. Lee and Bro Jeremy prayerfully discussed the need for an English ministry. Around the same time, Rev. Lee shared this burden with Rev. Koshy of Gethsemane BPC, Singapore.
In April 2014, Pastor Koshy visited Kuching, and the possibility of co-labouring with Calvary Jaya BPC to establish and sustain an English-language ministry was discussed. This proposal was later brought before the Session of Gethsemane BPC and approved.
From January 2015, preachers from Gethsemane BPC began making regular monthly visits to Kuching. During these visits (typically Friday to Sunday), they conducted home visitations, Bible studies, and English worship services. Occasionally, extended visits were made to provide further teaching and pastoral care.
In August 2020, the Board of Elders (BOE) of Calvary Jaya requested Gethsemane BPC to take over the ministry of CKBPC. An agreement was signed in December 2020, and from 1 January 2021, CKBPC officially became a mission outreach of Gethsemane BPC, Singapore.
Since then, Gethsemane BPC has provided ongoing spiritual and administrative oversight. Regular mission trips, retreats, and a missionary conference have been organised to strengthen the fellowship and ministry in Kuching.
Please pray that the Lord will raise up a faithful pastor or preacher of His choosing to shepherd and care for His people in Calvary Kuching B-P Church.
The Installation of Deacon Jeremy Teo
Last Lord’s Day (April 26th, 2026) marked a significant milestone in the life and maturity of Calvary Kuching Bible-Presbyterian Church. In a spirit of prayer and thanksgiving, Brother Jeremy Teo was formally installed as a Deacon. This appointment follows a rigorous process of nomination by the Board of Elders (BOE) of Gethsemane Bible-Presbyterian Church (the overseeing mother church) and the unanimous, wholehearted support of the CKBPC congregation during the Annual Congregational Meeting (ACM) held on March 30th at 8.00pm.
The Biblical Role of a Deacon
The office of a deacon is a spiritual calling rooted in the New Testament. Derived from the Greek word diakonos (meaning “servant”), the biblical role is defined by two primary characteristics:
Practical service: As seen in Acts 6, the first deacons were appointed to handle the temporal affairs of the church (like the distribution of food and care for widows) so that the apostles could remain devoted to prayer and to the ministry of the Word.
Moral integrity: The qualifications found in 1 Timothy 3:8–13 demand that a deacon be “grave, not doubletongued, not given to much wine, not greedy of filthy lucre”, and one who holds the “mystery of the faith in a pure conscience”.
Dn Jeremy Teo’s installation confirms that he has been found to meet these scriptural standards, and is ready to serve as the “hands and feet” of the congregation.
A Significant Step Towards Growth and Maturity: For a small church like CKBPC, installing its own resident deacon is a vital step towards ecclesiastical stability. The importance of this office in a developing congregation cannot be overstated:
A responsible steward: By co-labouring with Pastor, Elders and preachers of GBPC, Dn Jeremy Teo will assist them in the oversight and feeding of the flock.
A step towards maturity: Transitioning from being solely overseen by a mother church to having local church officers is a significant step towards setting things in order to mature into an organised, biblical body.
Congregational care: A deacon ensures that no member is overlooked in times of crisis, besides fostering a culture of mercy and practical love within the church.
The congregation of CKBPC rejoices in God’s provision of the office of diaconate. As Dn Jeremy Teo begins his appointed time of service as a deacon, we pray that he may “purchase to [himself] a good degree, and great boldness in the faith” (1 Timothy 3:13). We look forward to the continued growth of CKBPC, and that God may grant the church spiritual maturity and effective ministries.
Psalm 27:4—“One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple.”
David rises above fear and conflict to express a singular, governing passion: “One thing have I desired of the LORD, that will I seek after…” David is not consumed with survival or success, but with having communion with God. His heart is fixed on God.
The phrase “one thing” reveals spiritual focus. While life presents many concerns, David reduces them to one supreme pursuit: to be in the presence of the Lord. This desire is not passive, for he is resolute and avows “that will I seek after”. True devotion is not merely felt but actively pursued.
To “dwell in the house of the LORD all the days of my life” expresses a longing for continual fellowship. In David’s time, the “house” referred to the tabernacle, is the place of God’s manifest presence. Yet his desire reaches beyond location to relationship, a life lived consciously before God.
David then identifies the supreme end of his soul’s pursuit: “to behold the beauty of the LORD”. This “beauty” (no‘am) speaks of God’s intrinsic goodness, surpassing loveliness, and radiant glory. It is not a matter of physical sight, but of spiritual apprehension, even the soul’s steady gaze upon the holiness, grace, and majesty of God. Here, worship rises beyond duty into delight; it is the soul ravished and satisfied in the contemplation of God Himself.
Finally, “to inquire in his temple” speaks of dependence. To “inquire” in His temple suggests a posture of active learning. David seeks guidance, wisdom, and assurance from God. David recognises that the sanctuary is a place where God’s sovereignty provides the perspective needed to survive the world’s animosity.
We often seek many things from God, but David seeks God Himself. He reminds us that true security is found not in a change of circumstances, but in a change of gaze. When our hearts are fractured by the demands and problems of the day, remember to seek the Lord as your singular desire. When God is your “one thing”, you possess everything you truly need.
Psalm 27:1—“The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?”
Writing from a place of imminent danger, likely the “reproach of enemies” mentioned later in the Psalm, David anchors his soul with a rhythmic, twofold confession. He writes as one pursued by enemies yet anchored in God. He is surrounded by “the wicked”, “mine enemies” (v. 2), and “host” of war (v. 3).
Yet, he begins not as one who is living in the shadow of his circumstances, but in the brightness of the presence of his God. In the first part of his confession, David names the LORD as “my light”. David acknowledges that God provides the clarity to see through the fog of fear whipped up by his enemies. By calling the LORD “my salvation”, he affirms his confidence that God has already secured his rescue.
The repeated “my” in David’s words expresses a personal, covenantal closeness and unwavering confidence in God. It reflects David’s conscious appropriation of God as his own. He clings to God as his absolute source, undeterred by the mounting pressure of his enemies.
In the second part of his confession, David refers to the LORD as “the strength of my life”. The term for “strength” (ma'oz) literally refers to a “fortress” or “stronghold”. David’s logic is impeccable: if the Creator of light and the Author of salvation is the very rampart of one's life, fear becomes a logical impossibility. To fear the creature is to forget the Creator’s magnitude.
David’s words, “whom shall I fear?” and “of whom shall I be afraid?” serve as a holy defiance. He does not deny the existence of things that cause fear; instead, he interrogates the fear itself. He measures the weight of his threats against the magnitude of his God and finds them insignificant.
Like David, let us shift our gaze from our fears to our God. Fear thrives in darkness, but faith stands up and faces the shadows of threat in the light of God’s presence. When the Lord is our light, the shadows of the enemy cannot deceive us; when He is our fortress, fear has no dominion over us.
Mark 9:24—“And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.”
The context is a scene of chaotic spiritual warfare. A distressed father brings his demon-tormented son to Jesus Christ after the disciples failed to cast out the evil spirit. The boy is dumb, foaming, and pining away. The father’s hope has been battered by years of trauma and recent disappointment.
When Jesus declares, “all things are possible to him that believeth”, the father does not respond with a polished or confident confession. Instead, he offers what seems a broken yet honest cry: “Lord, I believe; help thou mine unbelief”. He is caught between the evidence of his eyes and the hope of the Saviour.
The father’s plea acknowledges that faith is not a human work that he can perfect. He confesses faith as a gift he must ask for. By saying "help thou mine unbelief", he confesses even with tears that the capacity to trust God must come from God Himself.
His cry to the Lord reveals his humility, acknowledging that his faith is not perfect. He cast himself fully to the Lord that his faith may be steadfast and strong. Even genuine believers wrestle with weakness, doubt, and fear. Yet, faith turns not inward, but upward to Christ for help.
This text comforts trembling hearts. Christ does not reject those who come honestly, acknowledging both trust and weakness. This verse calls us to pray likewise: not pretending strength but confessing need. When doubts arise, we must not withdraw from Christ, but draw nearer. Let us bring our conflicted hearts to Him, trusting that He who grants faith will also sustain it. He is the “author and finisher of our faith”, capable of holding us even when our grip on Him feels frail.
Mark 2:5—“When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.”
The Lord Jesus Christ is teaching in a crowded house in Capernaum. Four men carry a paralytic, but the throng is so great that they dismantle the roof and lower him down. The context reveals a persistent faith that overcomes obstacles to bring a needy soul to Christ.
The text says, “When Jesus saw their faith”. Faith here is not mere inward sentiment; it is visible, active trust. It is communal as well—“their faith.” These men believed that Christ was both willing and able to help. True faith always moves toward Christ and brings others with it.
Yet the Lord’s response is striking. He does not first address the man’s paralysis but his deeper need: “Son, thy sins be forgiven thee”. To the onlookers, the ‘problem’ was the palsy, the physical inability to walk. While the physical ailment was a tragedy, Christ identifies the spiritual separation from God as the ultimate catastrophe. Our deepest paralysis is spiritual, and only the Word of Christ can release us from the weight of our transgressions.
Christ’s words “Son, thy sins be forgiven thee” declare His grace toward the sinner and His authority to forgive sins, an authority belonging to God alone. Christ’s address “Son” announces His grace that precedes restoration. Before healing the body, He heals the soul. This reveals the priority of salvation over temporal relief.
Let us examine our own faith. Do we bring our burdens, and the burdens of others, to Christ with persistence? Do we recognise that our greatest need is not physical healing, but forgiveness? Forgiveness is the doorway to true wholeness.
This verse serves as a gentle correction to our prayer lives. We often approach God with a list of “palsies”: financial stress, physical ailments, or relational friction. While Christ cares deeply for these burdens, His primary concern is our reconciliation with the Father.
Let us come to Him in such faith, trusting not only His power to help, but His authority to save.
Colossians 1:10—“That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.”
Paul prays for believers in Colosse, whom he has not seen, yet deeply loves. His concern expressed in prayer is that they would “walk worthy of the Lord”. This “walk” speaks of daily conduct, including thoughts, choices, and actions.
To “walk worthy” means to live in a manner consistent with the grace believers have received. Since Christ is supreme (Colossians 1:15–18) and our Redeemer (v. 14), our lives ought to reflect His worth. To walk worthy is to have our conduct match our calling, or our behaviour match our belief.
Paul describes this walk in three ways. First, it is “unto all pleasing”. The believer’s aim is not to please self or man, but the Lord. As he said in 2 Corinthians 5:9, “Wherefore we labour, that, whether present or absent, we may be accepted of him.”
Second, it is “being fruitful in every good work”. True faith produces visible obedience. Good works are the fruit of salvation. As Jesus said in John 15:8, “Herein is my Father glorified, that ye bear much fruit”.
Third, it is “increasing in the knowledge of God”. Growth in knowledge is not merely intellectual, but a deepening of our communion with God through His Word.
This verse calls us to examine our walk. Are we pleasing the Lord? Are our lives bearing fruit? Are we growing in knowing Him? Such a walk is only possible through Christ’s power, but it is the calling of every believer. As we grow in our knowledge of who God is, we are empowered to work, which in turn deepens our walk.
Today, ask yourself: Is my activity for God fuelled by my intimacy with Him? We do not run to reach Him; we run because He has already reached us. May your life today be a reflection of the grace you have received.
