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The Self-Ordained Preacher!

God does not want His people to be taught by self-commissioned preachers! He disapproved the teachings of such men among the ancient Israelites – “I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied” (Jeremiah 23:21). God warned of their ministry as unprofitable and treacherous – they “… cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD” (Jeremiah 23:32; cf. 14:14; 27:15).

One such preacher was Hananiah. To him, God’s servant Jeremiah said, “Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie” (Jeremiah 28:15). The preaching by a man who is not equipped by the Spirit of God would cause his hearers to “trust in a lie”. For this reason, Jeremiah squared up to Hananiah. Like Jeremiah, every faithful servant of God recognises the necessity to contend with him who is not sent by God, for that man will not only be ineffectual but will also pose the grave danger of misleading the people into error. Such vigilance and conflict may cause some, especially simple-minded Christians, to become weary. Nonetheless, it must be emphasised that it is necessary, as in the case of “Jeremiah vs Hananiah”, that any “self-ordination” to the office of a preacher must be opposed!

It is to protect the church from such men that God’s Word gives us this condition: that if a man were to come to the office of a preacher (or any other leadership office of the church), evidence of the Spirit-endued qualities and abilities must be found in that man whom God calls into the preaching ministry. Moreover, God’s Word commands the leaders of the church (i.e. pastors and elders) to scrutinise and examine individuals who desire to come to the offices of the church. Even after the appointment of such men to the offices of the church, vigilance must continue so that those who are not of God but had somehow made their way into the offices of the church may not be allowed to start their vile efforts to corrupt the church.

The God-Ordained Preacher!

The God-sent preacher is not one who prepares a sermon and delivers it in an academic fashion. The God-sent preacher preaches from a divine impulsion and enablement. He says with Paul, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Corinthians 9:16).

God first calls and adequately prepares the preacher before He sends him to preach His Word. Hence, the preacher will not only have a deep desire to preach but also all the necessary qualities and abilities to do the work of a preacher. Only those whom God has called, prepared and equipped to preach His Word will He commission and send as preachers. When God equips a man with all the required spiritual wisdom, character and giftedness, which are outlined in the sacred Scriptures, the leaders and members of the church would be able to witness them.

The preacher is a witness to God’s message and His equipping of him. He is not assigned to be a mere heralder of the divine message, but also to be a living testimony of the message. By faith, he receives the message not just for his hearers, but also for himself, and yields himself to live daily according to the Biblical truths. The preacher is first of all a witness of the truth, then its heralder. His life must be regenerated, renewed, and ratified by the truths of God’s Word.

He must acknowledge the authority of God’s Word. It is not enough to merely believe in the authority of the Word; there must be evidence that he is living under the authority of the Word. He who has not experienced the power of God’s truth in his life cannot share it boldly with others. He must be submissive to what Scripture says, even when his own heart’s desires and feelings are contrary to it.

A servant of God is one whom God has deployed for the service of His kingdom. God will prepare him and place him according to His providential plan in the work of His church. The service of God is a divine deployment, not a voluntary service. Whatever be the office, God’s Word is clear that no man who is not specifically called and prepared by God should enter therein. This principle is clearly mentioned in passages like Hebrews 5:4 – “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” This principle is corroborated by John the Baptiser’s words: “A man can receive nothing, except it be given him from heaven” (John 3:27).

There are a thousand ways in which God may use His people to serve in the church. But to be in the office of the ministry of the Word (such as teaching and preaching), their giftedness is very different from all other services in the church. When it comes to the office of a preacher, it is non-negotiable that a man shows all the evidence of divine equipping for that honourable task. He must have the humility, integrity, giftedness to expound the Word, co-labouring spirit with other preachers, wisdom, discernment to give counsel to God’s people, etc. Until all these qualities and abilities are evident and confirmed, no one should be appointed to the office of a preacher. Certainly, it does not mean all preachers will be equally capable and effective. Nonetheless, the divine enabling for the task must be evident in a preacher.

Let no one rush to be a preacher. Let no one seek to be a preacher anyhow. Let the man who says that he is called to be a preacher follow the Biblical instructions concerning the appointment to that office. God will not fail to fulfil the call He has given to His servants (cf. Philippians 1:6; 1 Thessalonians 5:24; 2 Thessalonians 1:11; 3:3). God has not allowed any man who is not evidently proven by the Spirit of God (before the church and her God-honouring leaders) as having the divine calling and enablement, to take to himself the office of a preacher. If the church, especially the pastors and elders, do not sense your giftedness and affirm your ability to preach, then you should not take it upon yourself to be a preacher. No one should discredit the advice of God-appointed men in the church, for they watch over your souls (Hebrews 13:17)! Like Timothy, every preacher must have the affirmation of the presbytery (1 Timothy 4:14). For if a man takes to himself the office of a preacher by going against and neglecting the counsel of those whom God has appointed in the leadership of the church, why should he think that his hearers would hear him?

Paul wrote, “Let him that stole steal no more” (Ephesians 4:28a). This is a prohibition against stealing. The word “stole” in Greek is a present participle verb, which has durative force. Thus, it denotes ‘he who used to steal’ or an actual thief. Whatever form of stealing there had been in a person’s life, once he becomes a Christian, he must stop it utterly.

Jesus said in Matthew 15:18-19 that thefts proceed from the heart and defile a person. Stealing is an unrighteous act that does not befit the followers of Christ. In 1 Corinthians 6:9-10, the apostle Paul listed thieves among those who will not inherit the kingdom of God. He said, “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.”

Theft was regarded as a serious sin in the Old Testament and was prohibited in firm words – “Thou shall not steal” (Exodus 20:15; cf. Leviticus 19:11; Deuteronomy 5:19; Jeremiah 7:9). Jesus cited the commandment, “Thou shall not steal”, in Mark 10:19, and so did the apostle Paul in Romans 13:9. Stealing is a violation of God’s commandment; it is also a social evil that disrupts the peace and progress of every community.

Stealing is taking another person’s property without permission or legal right, and without any intention of returning it. It is the illegal possession of anything owned by others. Many people practise various forms of stealing today – robbery, burglary, shoplifting, looting, petty theft, fraudulent business, profiteering, withholding employees’ promised pay, mismanagement of time and properties at work, cheating on taxes, refusal to pay debts, plagiarism, copyright violation, not giving tithes and offerings to support God’s work, etc.

Let us not engage in any form of stealing. Neither should we admire nor follow the pattern of those who become rich at the expense of others. Do not collaborate with those who covetously deal with others. Some may have committed certain forms of stealing without realising the severity of the misdemeanour. Nonetheless, everyone should repent from the sin of stealing when the Spirit of God convicts him through His Word. And wherever possible, he should restore those things to the rightful owner.

The next advice Paul gives to Christians is “but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth” (Ephesians 4:28b).

A Christian should never pursue any dishonest means of material gain, such as through stealing. He is advised to “labour, working with his hands”. The thief must stop stealing and begin to put in some hard, honest labour. The Greek word for “labour” (kopiáō) denotes toil or engaging in hard work to the point of exhaustion. Paul used this word in connection with “working with his hands”. Christians should prefer hard, manual labour to stealing. The apostle Paul, when he was without any financial assistance, gave himself to hard labour, working with his hands to support the Gospel work (1 Corinthians 4:12). According to Acts 18:3, when he was in Corinth, he supported himself by working as a tentmaker, together with Aquila. In Acts 20:34, referring to his time in Ephesus, he further said “that these hands have ministered unto my necessities, and to them that were with me.” Without question, he worked hard to support himself and those in need.

Whether it was in a secular profession or in the ministry, Paul was assiduous and hardworking. In 1 Corinthians 15:10, he said, “but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” In 1 Thessalonians 2:9, Paul wrote, “For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.” Like Paul, we must dedicate our hands, our minds and our strength to undertaking and accomplishing tasks that are good, instead of doing that which is bad, contrary to God’s law. We must not be slothful or lazy in our work. We must not detest hard work. Christians must always be industrious people. Whether it is at workplace, at home, or in church, let us be diligent to put our hands to useful and profitable things.

A commitment to hard work will not only help us to cease from dishonest and evil activities (such as stealing), but will also provide us with means to earn a living for ourselves and to help others in need. The Bible teaches us to be eager to help others who are in need. Paul was a tender-hearted, generous person who took lead in helping others (cf. Acts 24:17; Romans 15:26; 1 Corinthians 16:1-9). As he wrote in Galatians 6:10, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.”

Note of Thanks for Reformation Lectures

Dear Pastor Koshy,

We would be remiss if we did not thank you and the Session in affording all GBPC members/visitors the very informative Reformation lectures over the month of October, commemorating the 500th year since this work began at God’s command. We are indebted to GBPC and the speakers.

It was our great joy to learn of the Reformation, in such detail, and our wonder and joy to learn how God raised great men of faith to keep His church pure and faithful, for His honour and praise.

That the Reformation coincided with the world rapidly entering the “Englishspeaking” era, with exploding literacy worldwide, is truly God’s perfect timing. It also happened at the time of the world when there was a great “rebirth” in learning in theology, philosophy, arts, engineering, etc. Not to mention also the invention of the printing press! Truly, His perfect timing is so evident throughout the whole Bible and through the several eras of man’s history. All things are always determined by God, and none else!

We are truly humbled by the perfect work of God in the Reformation … Thank you for the rounded presentation. It is truly our untold joy now to be able to follow God’s Word and His work in preserving His church until our Lord Christ comes again. We pray the Holy Spirit and His grace will enable all believers to faithfully persevere in faith, and see God’s faithful and wondrous work in keeping His church pure in our time.

God is faithful to His church. Praise God and amen.

Joyfully and gratefully in Christ,
Robert Tan

Introduction

Do not I fill heaven and earth?” (Jeremiah 23:24b) – the omnipresent God asked. There is neither nook nor corner where God is not there. God’s presence fills the vast entire universe. Because of God’s omnipresence, we can be sure that He hears us when we pray. When we pray to Him in the quiet of the night at our bedside, He hears. Out in the field, when a little boy walks and whispers his silent prayer to Him, He hears. Up in the mountain, when a lone hiker cries out to God in his heart, He hears. We pray because He hears us. The psalmist in Psalm 145 expressed this confidence when he sang, “The LORD is nigh unto all them that call upon him” (Psalm 145:18).

However, there are times when God shuts His ears towards those who pray. Regardless how loudly we shout out our prayers to God or how earnestly we pray, He does not hear. Our prayers, no matter how doctrinally sound or beautifully worded, will be uttered in vain. This is especially so when we regard iniquity in our hearts. Psalm 66:18 says, “If I regard iniquity in my heart, the Lord will not hear me”. If we are unwilling to forsake any sin, having the purpose to commit transgressions again, God will not acknowledge our prayers. God will turn away from our prayers. John 9:31a says, “God heareth not sinners”. God has no regard for the prayers of habitual sinners who have no repentance for their transgressions. Even though unremorseful sinners may be in fervent prayer, their prayers matter nothing to God.

Why is it that God does not hear sinners? The Bible gives us the reasons. As Christians, the fact that God hears our prayers comforts us. We must therefore be very concerned with the reasons why He shuts His ears to prayers.

God is against sinners

1 Peter 3:12 says, “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.” The omnipresent God sets His eyes upon those who do His will with favour and is ever willing to listen to their prayers. On the other hand, God is against those who do evil even though they may pray unto Him. Habitual sinners face an angry God who is determined to punish them. Not only will their prayers not be answered, the wrath of God awaits them.

People who regard iniquity in their hearts must not think that their many prayers will in any way alleviate their situation. In fact, their “prayer shall be abomination” (Proverbs 28:9) to Him. An abomination is something that God utterly hates. Prayers from a sinful person furthermore incur the wrath of God. The prayers of an evildoer “add oil” to the fire of God’s anger. Proverbs 28:9 says, “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” The prayers from anyone who has no regard for the commandments of God are abominable to God. God has no delight in these “sacrificial” prayers of the wicked (cf. Proverbs 15:8).

God is far from them

God does not hear the prayers of evildoers because their sins have separated them from their God. The prophet Isaiah cried out to Judah, “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:2). Judah was praying fervently to God to deliver them from national calamity while they refused to repent from steep idolatry. The prophet Isaiah warned them that it was not because God was not able to deliver but because the sins of Judah acted like a vast expanse that separated them far away from their God. God chose not to be close or favourable to them anymore. He deliberately remained remote from Judah even though they might pray to Him.

The distress of wicked Judah did not move the hand of God to help them even though they prayed. Despite the desperate situation they were in, God would be far from hearing their cries and helping them. Proverbs 15:29a says, “The LORD is far from the wicked”.

Conclusion

Let us therefore put away our every hidden desire to sin against God. If we do so, God has promised that He will not “turn away” from our prayer (cf. Psalm 66:20). Truly, “if any man be a worshipper of God, and doeth his will, him he heareth” (John 9:31b).

One of the significant theological slogans that emerged out of the Reformation was Ecclesia Reformata, Semper Reformanda (i.e. “The church reformed, always reforming”). It represented nothing more than the Reformers’ desire for the church to return to sound biblical theology. They never thought of their theological work as devising something altogether new. Their intent was singular – renewing or reviving the church according to the saving truths of the Word of God.

Reformers knew that the church had become corrupt, and a change in the church’s beliefs and ministry was critical. Hence, they worked relentlessly to have the church reformed and always reforming according to the Word of God. John Calvin wrote in the preface of his tract, The Necessity for Reforming the Church:

“We maintain, then, that at the commencement when God raised up Luther and others, who held forth a torch to light us into the way of salvation, and who, by their ministry, founded and reared our churches those heads of doctrine in which the truth of our religion, those in which the pure and legitimate worship of God, and those in which the salvation of men are comprehended, were in a great measure obsolete. We maintain that the use of the sacraments was in many ways vitiated and polluted. And we maintain that the government of the Church was converted into a species of foul and insufferable tyranny.”

In that article, Calvin’s greatest attempt was to express “how to restore the Church to its proper state.” He dealt with four topics, which he remarked as “soul and body” of the church. He referred to the topics of worship and salvation as the “soul” of the church, while sacraments and church government were called the “body” of the church. He sought to call for prompt actions to remedy the evils in the church related to worship, salvation, sacraments and church government.

One of the most significant outcomes of the Reformation was the prominence that the preaching of the Word received in the church worship services. In the late-medieval period, sermons were not the common feature of church worship. People had to go out of the church into open fields to hear preachers. Such preachers [e.g. Bernardino of Siena (1380– 1444); Girolamo Savonarola (1452–1498)] faced excommunication and even execution. In those days, people went to church to see ceremonies attached to Mass. Preaching was so neglected that it virtually ceased to exist in the church. However, Reformation brought preaching of the Word from the obscurity and secrecy of the fields back into the worship service of the church. The Reformers’ battle for the Word of God had reinstated its preaching to its rightful place in the church.

The Reformers would not leave the souls of the spiritually hungry churchgoers in the hands of irresponsible clergymen who were not keen to feed them with the Word. So, like the faithful and concerned shepherds, the Reformers strived – even though it would mean death to them – to nourish the flock of God with the truths of the Holy Scriptures. Soon the activities of the churches, where the Reformers had laboured, became thoroughly Wordcentred. The proclamation of God’s Word became their greatest concern. In Saint Pierre’s Church of Geneva, where Calvin ministered, the church building was rid of all the statues of saints, relics, crucifixes and even the altar where the Mass was conducted. Even the walls and pillars were whitewashed to hide Rome’s unbiblical iconography. A wooden pulpit was brought into the church and was placed in such a way that the worshippers would be seated around it. By placing the pulpit at the centre from which the sermon would be preached, Scripture was given centre stage. Such changes were also made in other churches in the surrounding areas. Thousands of sermons were preached by the Reformers, thus making available to God’s flock the indispensable means of grace that provided them with salvation, sanctification, wisdom, comfort and revival.

Indeed, the Reformers were eager to get the church aligned to the Scriptural depiction of its faith and practice. Their efforts were not in vain. Eventually, Reformed Confessions of Faith (such as the Three Forms of Unity and the Westminster Confession and Catechisms) were drawn up to guide the church in the truths of God’s Word. These standards of faith testify that the Reformers’ efforts to reform the church were truly a movement to bring the church back to biblical theology. A Reformed church is a church that yields to the doctrines of Scripture. Churches in all ages and in all places must be committed to remain faithful to Scriptural doctrines and living – all the more so because of the Scriptural warning that false teachers will arise to bring damnable heresies in to the flocks of God (Matthew 24:5, 11, 24; Acts 20:29- 30; 1 Corinthians 11:19; 2 Corinthians 11:13-15; Ephesians 4:14; Colossians 2:8, 18; 1 Timothy 4:1-3; 2 Timothy 3:1-9; 4:3; Titus 1:11; 2 Peter 2:1).

Though the Roman Catholic Church had long presented itself as the true, biblical apostolic church, a host of its doctrines and practices were unknown to the apostles and the early church, not to mention the New Testament. So, the Reformers called the church to reform itself by submitting to the sound theology of the Holy Scriptures.

Sadly, many protestant churches of our time make changes to their faith, worship and practice based on contemporary culture. They attempt to legitimise the implemented changes by holding them up as consistent with the Reformation principle of “The church … always reforming”. This motto was never meant to justify unbiblical changes made to the faith, life and practice of the church. Instead, it demands that the church subject itself to the scrutiny of God’s Word and that it continually remain faithful to the truths of the Word of God. Making the timeless authority of God’s Word subordinate to changing cultural values and scientific theories is contrary to the Reformation motto of “always reforming”.

The true intent of Reformation is to reform the church back to Scripture. Even after 500 years, the church needs this same Reformation. The Bible is the only authority for the church, and it is sufficient and efficient to bring salvation and edification to His people.

As we recall the 16th century Reformation, we praise God for the great work He has done through the Reformers. Among the Reformers, John Calvin (1509-1564), though regarded as a second generation Reformer, had played a definitive role in the Reformation. Calvin is credited, along with Martin Luther and John Knox, for helping to revive biblical Christianity.

It is reported that more than 30,000 English-speaking congregations around the world trace their lineage through John Calvin. He was a figure of remarkable significance in the history of the Reformed tradition.

John Calvin was a theologian, pastor, biblical exegete and tireless apologist for Reformed Christianity. His theological works, biblical commentaries, tracts, treatises, sermons and letters helped to spread the Reformation doctrines throughout Europe. He ranks among the most important thinkers in church history. No theologian has been as acclaimed or assailed as much as Calvin.

Calvin’s greatest single work in Christian theology is “The Institutes of Christian Religion”. He wrote it at the age of 27 (though he continued to update and republish it throughout his life). It has altered the course of Western history as much as any other book. It is still read by theological students today. It covers a broad range of theological topics from justification by faith alone to Christian liberty and the doctrines of church and sacraments. The overarching theme of the book - and Calvin’s greatest theological legacy - is the idea of God’s total sovereignty, particularly in salvation and election.

During his pastoral ministry in Geneva, Calvin tirelessly preached over two thousand sermons. He preached twice on Sunday and almost every weekday. It is reported that his sermons lasted more than an hour. Church historians note that Calvin worked himself nearly to death. When he could not walk, he was carried to church in a chair to preach. Even when the doctor forbade him to go out in the winter, he would welcome people into his bedroom and give lectures there. When some urged him to rest, he would ask them, “What? Would you have the Lord find me idle when he comes?”

To provide a glimpse of this giant of theology, here are some quotes from Calvin’s pen. (These quotes are adapted from http://www.calvin500.com/ john-calvin/quotes-by-calvin)

• “There is not one blade of grass, there is no colour in this world that is not intended to make us rejoice.”
• “Seeing that a Pilot steers the ship in which we sail, who will never allow us to perish even in the midst of shipwrecks, there is no reason why our minds should be overwhelmed with fear and overcome with weariness.”
• “There is no worse screen to block out the Spirit than confidence in our own intelligence.”
• “God preordained, for his own glory and the display of His attributes of mercy and justice, a part of the human race, without any merit of their own, to eternal salvation, and another part, in just punishment of their sin, to eternal damnation.”
• “You must submit to supreme suffering in order to discover the completion of joy.”
• “We must remember that Satan has his miracles, too.”
• “However many blessings we expect from God, His infinite liberality will always exceed all our wishes and our thoughts.”
• “No man is excluded from calling upon God, the gate of salvation is set open unto all men: neither is there any other thing which keepeth us back from entering in, save only our own unbelief.”
• “Man with all his shrewdness is as stupid about understanding by himself the mysteries of God, as an ass is incapable of understanding musical harmony.”
• “Let us not cease to do the utmost, that we may incessantly go forward in the way of the Lord; and let us not despair of the smallness of our accomplishments.”
• “Knowledge of the sciences is so much smoke apart from the heavenly science of Christ.”
• “Though Satan instils his poison, and fans the flames of our corrupt desires within us, we are yet not carried by any external force to the commission of sin, but our own flesh entices us, and we willingly yield to its allurements.”
• “Man’s mind is like a store of idolatry and superstition; so much so that if a man believes his own mind it is certain that he will forsake God and forge some idol in his own brain.”
• “A dog barks when his master is attacked. I would be a coward if I saw that God’s truth is attacked and yet would remain silent.”

An excerpt from “An Introduction to St. Paul’s Letter to the Romans,” Luther’s German Bible of 1522 by Martin Luther, 1483-1546. Translated by Rev. Robert E. Smith from DR. MARTIN LUTHER’S VERMISCHTE DEUTSCHE SCHRIFTEN. Johann K. Irmischer, ed. Vol. 63 gen: Heyder and Zimmer, 1854), pp.124-125. [EA 63:124-125]

Faith is not what some people think it is. Their human dream is a delusion. Because they observe that faith is not followed by good works or a better life, they fall into error, even though they speak and hear much about faith. “Faith is not enough,’’ they say, “You must do good works, you must be pious to be saved.’’

They think that, when you hear the gospel, you start working, creating by your own strength a thankful heart which says, “I believe.’’ That is what they think true faith is. But, because this is a human idea, a dream, the heart never learns anything from it, so it does nothing and reform doesn’t come from this ‘faith,’ either.

Instead, faith is God’s work in us, that changes us and gives new birth from God. (John 1:13). It kills the Old Adam and makes us completely different people. It changes our hearts, our spirits, our thoughts and all our powers. It brings the Holy Spirit with it. Yes, it is a living, creative, active and powerful thing, this faith. Faith cannot help doing good works constantly. It doesn’t stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Anyone who does not do good works in this manner is an unbeliever. He stumbles around and looks for faith and good works, even though he does not know what faith or good works are. Yet he gossips and chatters about faith and good works with many words.

Faith is a living, bold trust in God’s grace, so certain of God’s favor that it would risk death a thousand times trusting in it. Such confidence and knowledge of God’s grace makes you happy, joyful and bold in your relationship to God and all creatures. The Holy Spirit makes this happen through faith. Because of it, you freely, willingly and joyfully do good to everyone, serve everyone, suffer all kinds of things, love and praise the God who has shown you such grace. Thus, it is just as impossible to separate faith and works as it is to separate heat and light from fire! Therefore, watch out for your own false ideas and guard against good-for-nothing gossips, who think they’re smart enough to define faith and works, but really are the greatest of fools.

Ask God to work faith in you, or you will remain forever without faith, no matter what you wish, say or can do.

Luther’s Tower Experience:
Martin Luther Discovers the True Meaning of Righteousness

[An Excerpt From Preface to the Complete Edition of Luther’s Latin Works (1545) by Dr. Martin Luther, 1483- 1546. Translated by Bro. Andrew Thornton, OSB from the “Vorrede zu Band I der Opera Latina der Wittenberger Ausgabe.1545” in vol. 4 of Luthers Werke in Auswahl, ed. Otto Clemen, 6th ed.,(Berlin: de Gruyter. 1967). pp. 421-428]

Translator’s Note: The material between square brackets is explanatory in nature and is not part of Luther’s preface. The terms “just, justice, justify” in the following reading are synonymous with the terms “righteous, righteousness, make righteous.” Both sets of English words are common translations of the Latin “justus” and related words. A similar situation exists with the word “faith”; it is synonymous with “belief.” Both words can be used to translate Latin “fides.” Thus, “We are justified by faith” translates the same original Latin sentence as does “We are made righteous by belief.”

Meanwhile in that same year, 1519, I had begun interpreting the Psalms once again. I felt confident that I was now more experienced, since I had dealt in university courses with St. Paul’s Letters to the Romans, to the Galatians, and the Letter to the Hebrews. I had conceived a burning desire to understand what Paul meant in his Letter to the Romans, but thus far there had stood in my way, not the cold blood around my heart, but that one word which is in chapter one: “The justice of God is revealed in it.” I hated that word, “justice of God,” which, by the use and custom of all my teachers, I had been taught to understand philosophically as referring to formal or active justice, as they call it, i.e., that justice by which God is just and by which he punishes sinners and the unjust.

But I, blameless monk that I was, felt that before God I was a sinner with an extremely troubled conscience. I couldn’t be sure that God was appeased by my satisfaction. I did not love, no, rather I hated the just God who punishes sinners. In silence, if I did not blaspheme, then certainly I grumbled vehemently and got angry at God. I said, “Isn’t it enough that we miserable sinners, lost for all eternity because of original sin, are oppressed by every kind of calamity through the Ten Commandments? Why does God heap sorrow upon sorrow through the Gospel and through the Gospel threaten us with his justice and his wrath?” This was how I was raging with wild and disturbed conscience. I constantly badgered St. Paul about that spot in Romans 1 and anxiously wanted to know what he meant.

I meditated night and day on those words until at last, by the mercy of God, I paid attention to their context: “The justice of God is revealed in it, as it is written: ‘The just person lives by faith.’” I began to understand that in this verse the justice of God is that by which the just person lives by a gift of God, that is by faith. I began to understand that this verse means that the justice of God is revealed through the Gospel, but it is a passive justice, i.e. that by which the merciful God justifies us by faith, as it is written: “The just person lives by faith.” All at once I felt that I had been born again and entered into paradise itself through open gates. Immediately I saw the whole of Scripture in a different light. I ran through the Scriptures from memory and found that other terms had analogous meanings, e.g., the work of God, that is, what God works in us; the power of God, by which he makes us powerful; the wisdom of God, by which he makes us wise; the strength of God, the salvation of God, the glory of God.

I exalted this sweetest word of mine, “the justice of God,” with as much love as before I had hated it with hate. This phrase of Paul was for me the very gate of paradise. Afterward I read Augustine’s “On the Spirit and the Letter,” in which I found what I had not dared hope for. I discovered that he too interpreted “the justice of God” in a similar way, namely, as that with which God clothes us when he justifies us. Although Augustine had said it imperfectly and did not explain in detail how God imputes justice to us, still it pleased me that he taught the justice of God by which we are justified.

Teaching of the Church:

According to 1 Timothy 3:2, elders must be “apt to teach”. In Titus 1:9, elders are expected to be “holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.” The Greek word translated as “exhort” (parakaleô) can also mean “encourage”, “comfort”, etc. Thus, the ruling elder’s teaching – though not formal or on a full-time basis like the pastors who are teaching elders – includes informal counselling and words of encouragement. The elder should also be able to “convince the gainsayers” by sound doctrine (Titus 1:9). The Greek word translated “gainsayers” (antilegô) refers to “those who speak against”. Hence, elders must acquaint themselves with the biblical doctrines and practices of the church, that they may give a sound response to those who object to the doctrines of the Word of God.

This, of course, does not mean that every elder must be equally knowledgeable and gifted to perform the task of teaching. It is abundantly clear that there are some elders (being pastors) who are specially tasked to “labour in the word and doctrine” (1 Timothy 5:17), while others focus mainly on ruling the church. However, every elder must be able to communicate sound biblical knowledge. To fulfil such an important duty, elders must have a constant, prayerful commitment to equip themselves with sound theological knowledge. They must equip themselves to teach efficiently in the Bible studies and to answer the inquirers wisely and adequately. They must labour to both propound sound doctrines and defend them for the purity of the church.

Rule of the Church:

Elders are expected to rule well, and such are worthy of double honour (1 Timothy 5:17). As rulers, they are not to be lord over God’s heritage (1 Peter 5:3), but rather as fathers who rule their household (1 Timothy 3:4). They teach the Word of God (Hebrews 13:7), and labour to admonish the church (cf. 1 Thessalonians 5:12). They watch for the souls of God’s people (Hebrews 13:17), and lead them by example (1 Peter 5:3; 1 Timothy 4:12). As men entrusted with responsibility for the wellbeing of the souls of the people, they will have to give an account to the Lord for them (Hebrews 13:17).

Elders ought to be in charge of the admission, spiritual nurture, and discipline of the members of the church. Their collective supervision as rulers of the church is crucial to maintaining the purity of the church. The special attention of the elders to catechise those who seek membership and to ascertain them to be credible followers of Christ is most needful. It is also their duty to admonish (with a loving and firm spirit) members of the church who walk disorderly. They are expected to carry out their roles as rulers with much diligence and labour (cf. 1 Thessalonians 5:12).

The elders also have important duties to perform in the meetings of the Board of Elders and the Church Session. In those meetings, the situation and needs of the church will be considered, and the elders should confer together to find the best biblical way to manage matters at hand for the benefit of the church. Hence, elders must have a commitment to attend all such meetings and to participate in the discussions concerning the administration of the church with eagerness and patience. As the meetings of the Board of Elders and the Session cannot be held in a hurried or perfunctory manner, much forbearance, tolerance, endurance are expected. Elders must not think of themselves as mere advisers in the Board or the Session, but as colabourers together with the pastor to shepherd the flock of God. Elders must also be careful to avoid any misunderstandings, quarrels or alienation between them. Only when the elders – who are the rulers of the church – endeavour to work together in sincerity and faithfulness, in harmony and love, and with zeal and patience can the church be effective in bearing a glorious testimony for the Lord.

A List of Biblical Duties of Elders

1. Remember the teachings and faithfulness of the apostles, and faithful men of the past and present, and emulate them (Acts 20:17-21, 28-31, 35; 1 Peter 5:1; Hebrews 13:7).
2. Keep watch over the souls of believers and the church (Acts 20:28; Hebrews 13:17).
3. Teach, exhort and admonish from the Word of God (1 Thessalonians 5:12; 1 Timothy 3:2; Titus 1:9).
4. Shepherd (or feed) the flock of God (Acts 20:28; 1 Peter 5:2).
5. Exercise oversight of the church (Acts 20:28; 1 Timothy 5:17; 1 Peter 5:2).
6. Serve the Lord in the church willingly and readily (1 Peter 5:2).
7. Be exemplary to the church (1 Peter 5:3).
8. Serve with humility (1 Peter 5:5).
9. Labour together with fellow elders and pastors (1 Thessalonians 5:12-13).
10. Serve as to give an account to God (Hebrews 13:17).
11. Be watchful against destructive false teachers (Acts 20:29-31).
12. Visit and pray for the members, especially the sick and needy of the church (James 5:14).

When a person is ordained as an elder of the church, he is being entrusted with God-given duties to fulfil. His ordination is a public acknowledgment of his calling and equipping by the Holy Spirit to carry out the God-given duties of an elder. Below, some of the major biblical duties of an elder are briefly discussed.

The Duties of Elders

Oversight of the Church:

In conjunction with the pastor (the teaching elder), the elders take the oversight of the spiritual and administrative matters of the church. Elders are exhorted in 1 Peter 5:2 to “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind”. The word “feed” translates a Greek word (poimaínō), which denotes the duties of a shepherd towards the flock. An elder is to be like a shepherd who cares for the flock of God in the local church where he is appointed to the office. His duty of shepherding means that he must willingly and readily “take the oversight” of the congregation. Exercising oversight (episkopeo) would mean that like a shepherd he cares for the nurture, protection and guidance of God’s people. The apostle Paul’s instruction to the Ephesian elders was: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers” (Acts 20:28). Every elder must co-labour with the pastor and fellow elders to provide the necessary spiritual and administrative oversight. He must work with genuine pastoral concern for the flock of God. He must know the affairs of the flock and oversee their spiritual well-being. As part of the board of elders (or presbytery), he must personally and jointly labour to watch over the flock of God. The wise words of Solomon are applicable to every elder: “Be thou diligent to know the state of thy flocks, and look well to thy herds” (Proverbs 27:23).

The oversight of the flock would include visiting the poor, the sick and the afflicted. The elder must be willing and prepared to attend to the spiritual and temporal needs of the needy among the congregation. In fact, Scripture encourages the needy to call on elders – “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord” (James 5:14). As under-shepherds of Christ’s flock, every elder ought to manifest Christ’s compassion and care, with much love and tenderness to His suffering sheep. He may minister to the afflicted with an appropriate hymn, or the reading of a portion of Scripture, or a brief prayer.

He must also attend to the backsliding members of the church in order to correct them and nurture them back. Every elder must prayerfully work to avoid the spiritual decline of the congregation. He should admonish members who neglect the fellowship gatherings and sacraments, which are means of grace that are essential to spiritual growth and health. Without proper supervision, the members of the church can slowly slip into spiritual lethargy and degeneration. Every elder must labour to avoid having members of the church degenerate and fall away unnoticed. Though the pastor bears much of the responsibility of the pastoral care, elders are also called to share with him the pastoral supervision of the church.

                                                                                              (more on this topic next week)

Translation & Printing of Tract, Magazine and Books

(A Mission Request from Sujith Samuel from India)

Dear Pastor,

Bro Ravi has finished reviewing the Telugu translation of the Gospel tract – “An Appointment to Keep” – done by Bro Priya Kumar. He commented that Bro Priya did it well, and I was happy to hear that. During his FEBC vacation, Bro Priya will try to translate some selected Bible Witness issues, such as the recent one on “Charismatism’s Errors” which is much needed here. He also promised to translate “365 Daily Exhortations from God’s Word” written by you.

I am sure the efforts we put to translate to Telugu will not go wasted. Telugu is spoken by 76 million people. It is the third most-spoken language in India after Hindi and Bengali. Even the whole Tamil-speaking population in the world is less than 70 million. Telugu has more speakers than those of languages like Korean and French. (Other Indian languages like Kannada, Malayalam, Odiya, etc. have only half the number of Telugu speakers – i.e. around 33-38 million.) These statistics may not be exact. However, they are taken from credible census. Hence, I am sure that there will be many, many readers of the translated tract if we print and distribute it. Here, most of the people prefer to read and speak in Telugu rather than in English.

the tract to Odiya. I will get the help of a translator from Asha Kiran Hospital to proofread it. This hospital (about 200 km from Vizag) is a mission hospital started by Christian doctors from Christian Medical College, Vellore. They provide treatment facilities for the tribal people at a very affordable rate. Many well-qualified Christian doctors work there for very low salary. They also have outreach ministries and translation work. Currently, the director of the hospital is a Malayali doctor.

Hindi is another language into which I hope our materials can be translated. Most people in the north of India speak Hindi and their local languages. I am trying to find a person to do it. Pray that God will lead us to the right person.

I would like to request that the Session allocate some funds for the printing of our translated materials.

Pastor, I know you specially like the hymn, “O for a thousand tongues to sing”. I also like it very much. There will be greater beauty if the thousand tongues from different language groups would sing our Saviour’s praise. May God help us to reach out to people who speak different languages like Telugu, Hindi, Bengali, Odiya, Malayalam or whatever language. Now we are placed in this Teluguspeaking area with easy access to Orissa and Hindi areas. So, we should try our best to produce at least basic Bible study materials in Telugu and Odiya.

Following today’s worship service, we shall hold our Annual Congregational Meeting and the Election to the Church Session. The candidates to the Church Session (2017-2019) are all men who have been serving as elders and deacons. The only change among the candidates in this election is Dn Francis Lee’s nomination to the office of eldership. His nomination has been approved by the Board of Elders upon prayerful examination of his doctrine and life.

It is important that we understand the biblical necessity, nature and importance of ruling elders in our church.

Necessity of Ruling Elders

In the apostolic times, when the Gospel spread through Judea, Samaria, Asia Minor and in other regions, churches were formed. Their proper spiritual and administrative care became a great concern to the apostles. Paul then wrote to Titus what should be done for the proper management of the church – “thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee” (Titus 1:5).

The apostolic instruction is that the appointment of elders as church officers is vital to an orderly, well-managed church. The ordaining of elders is an imperative. It is on no account to be omitted. Paul’s admonition was that Titus would go through city by city and ordain a body of elders in each congregation (cf. 1 Timothy 3, where Paul also mentioned the appointment of deacons, who are to be assistants to the elders). The elders, then, are to rule and organise the church.

The basic biblical pattern for the proper organisation of a local church is that elders (plural in number) ought to be ordained from within the congregation, in accordance with the biblical requirements of abilities and standards of behaviour. This is corroborated by Acts 14:23 – “And when they (Paul and Barnabas) had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”

Nature of Ruling Elders

Elders ought to be men of sound moral and spiritual character. Their qualifications are plainly laid down in the Word of God, as attested to by Titus 1:6-9, “(being) blameless, the husband of one wife, having faithful children not accused of riot or unruly. For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate; holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.”

A similar requirement of conduct is also given in I Timothy 3:2-7. “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.”

The passages quoted above lay special emphasis upon high morals and sound spiritual abilities and character. So, every man who is considered for the office of eldership ought to be blameless in life and steadfast in the faith. He should be a man of wisdom and discretion. Neither riches nor wealth nor social position can qualify a man to be a ruler in God’s house. Holiness must characterise his pursuit of life so that he may be an example to the flock. Devotion to God – piety – should characterise every ruling elder. He must be a godly, spiritually-minded man. His piety is the measure of his strength. All his duties require godliness, and without it, all his skills and capabilities are of little use in the government of the church. If he is truly godly, then he will truly influence the church for the glory of God. It is the godly influence of the elders that direct the proper conduct of the church.

alification. Not every church member who is devout is qualified to be an elder of the church. A candidate to the office of eldership must also be a man of intelligence, practical wisdom, experience, and administrative capacity. The best and wisest godly men in the congregation should be selected. From time to time, the board of elders will have to deal with matters of utmost gravity and also grapple with perplexing problems. In such situations, the ablest of minds and the most knowledgeable of men are to be found among the rulers of the church. Men who lack excellent mental capacity would not be able to handle such duties. While we thank God for capable men whom God has given to us, let us also pray for more competent men for the eldership. The apostle also insisted that an elder should be “apt to teach”. This is not necessarily a reference to public and official instruction, for ruling elders are not those who are called to labour in the Word as teaching elders (cf. 1 Timothy 5:17). There must be, however, the ability to communicate and defend sound doctrines of the Bible. Elders must take every opportunity available to them to increase in the knowledge of God’s Word. They should be diligent and faithful students of God’s Word so that they may teach in the Bible class, and guide worshippers and inquirers in the wisdom of God’s Word. The role of elders is of vast importance in preventing the church from departing from the truth of God’s Word and defending the church against errors of all kinds that will creep in through false teachers. So, the apostle Paul instructed the Ephesian elders, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood” (Acts 20:28).

God willing, I will address the topic of the ruling elders more next week. Meanwhile, I urge you to prayerfully cast your vote today. May the Holy Spirit help us to recognise and support everyone whom He has called to the offices of the elders and deacons in Gethsemane BPC.

The election to the Church Session (2017-2019) will be held along with the Annual Congregation Meeting next Lord’s Day (24th September) at 1.45 pm. All communicant members are advised to attend the ACM as it is our constitutional duty.

As it was mentioned before from the pulpit, the Board of Elders has decided that all the present members of the Session will be nominated to serve for the next 2-year term of the Session. The BOE has also approved the proposal to nominate Dn Francis Lee to be an elder of the church, having interviewed and determined his calling, giftedness and biblical qualifications to be an elder. All other candidates are also assessed according to the Scriptures and our Church’s constitution.

Information on the candidates’ prior service is published below. This information is not exhaustive. In fact, all of them have been actively serving the Lord in our midst, both as members and leaders, for many years. We thank God for their faithfulness in their appointed areas of service in the past and for their readiness to continue in the service to which the Lord has called them.

Let us continually pray for them and their families to remain faithful, humble and diligent in their lives and ministries. Please join this Tuesday night prayer meeting, as we will be especially praying for the ACM, election and for each of the candidates.

Rev Dr Prabhudas Koshy

Candidate for the office of Pastor and Chairman of the Session

• Since 1990, Pastor Koshy has been preaching God’s Word in Gethsemane and was ordained as the Pastor of Gethsemane Bible- Presbyterian Church in 1994. Since 1999, he has been leading the Church Session as its Chairman.
• His main areas of ministry have been the preaching and teaching of God’s Word during Sunday worship services, Tuesday Prayer Meetings, various fellowship meetings, seminars, retreats and camps of Gethsemane B-P Church.
• He regularly provides pastoral counselling to the members and worshippers, and also leads the Pastoral Visitation Ministry.
• He also gives pastoral supervision and leadership to the Bible Witness Media Ministry (as the Editor of the Bible Witness magazine), The Gethsemane Care Ministry, and all the fellowship groups of the church.
• He is also actively involved in training men for the ministry through FEBC, Gethsemane Bible Institutes in the Philippines and Ethiopia. He also conducts lectures on Systematic Theology for GBI-online. He also corresponds with our missionaries and visits our church’s mission stations.
• He is married to Carolyn, and they have 3 children, Cornelius, Andronicus and Dorcas, and they serve the Lord as a family in Gethsemane BPC. Cornelius, having received the Lord’s call, is undergoing theological training in FEBC.

Eld Mah Chin Kwang

Candidate for the office of Elder & Session Member

• Since Gethsemane BPC’s inception in 1988, Eld Mah has been serving in the leadership of Gethsemane as an elder. He served as the chairman of the Interim Committee till 1994, and of the Session (1995-1999).
• He has laboured in various leadership roles of Gethsemane: Clerk-of-Session, Leader of Gethsemane Encouragers’ Ministry, Finance Committee Member, Building Committee Member, etc.
• He regularly teaches in Catechism class, Seniors’ Ministry, The Gethsemane Care Ministry. From time to time, he also preaches in fellowship groups. He also serves as worship chairman on Sundays and renders his advice and help in many areas of church administration, such as Finance Committee.
• In the recent years, Eld Mah has led several mission trips to places like Kuching, Pangasinan, Cebu, etc.
• He is married to Lean Choo, and they have two children, Melissa and Matthew, and a young grandson, Ethan. Melissa serves the Lord in BWMM and Matthew, who is married to Fidelia, serves in GYAF and other areas of the church ministries.

Eld Ng Poh Kok

Candidate for the office of Elder & Assistant Clerk-of- Session

• In 2008, Eld Ng and his family joined Gethsemane B-P Church. Prior to that, he served as a deacon in Sharon BPC (1978-2002) and as an elder (2002-2008). He also served in Sharon BPC as a Sunday School teacher and as its Superintendent.
• Eld Ng was elected as an elder of our church in 2013. During the present term of the Session, he has served as the Treasurer. He has also served on the committees of Gethsemane Adults’ Fellowship and Gethsemane Men’s Fellowship. He now co-labours with Pastor in the leadership of the Pastoral Visitation Ministry.
• His wife Dorothy, and their two daughters, Sarah and Sharon, are also members of Gethsemane BPC. Sarah is married to Samuel Yong, and they both actively serve the Lord in our church. Sharon, who was married to our late missionary Dominino dela Cruz Jr, now serves the Lord in our midst together with her son Nehemiah.

Eld Alan Choy Weng Heng

Candidate for the office of Elder & Session Member.

• Since 1995, Eld Choy has been a member of Gethsemane BPC. From 1997 to 2003, he served as a deacon. In 2003, he was elected and ordained as an elder of Gethsemane BPC.
• In the Session, he has laboured in various leadership roles: Clerk-of- Session, Treasurer, etc., as well as being a member of the Finance Committee and Building Committee in recent years. He presently leads the GYF committee with Pastor.
• He attended FEBC as a part-time student and graduated with Certificate of Religious Knowledge in May 2013.
• He regularly teaches in Catechism class and ministers at the Lions Home for the Elders, etc. In the Chinese Service, he serves as a worship chairman and preaches God’s Word, when the need arises.
• He is married to Luan Kheng; and they have three children, Eunice, Jenice and Amoz. As a family, the Choys serve the Lord actively in various areas of Gethsemane BPC.

Dn Francis Lee Kek Gee

Candidate for the office of Elder & Clerk-of-Session

• Dn Francis and family joined Gethsemane as members in 2008. Before that, he was a member of Life B-P Church (since 1988), and True Life B-P Church (2003-2007). Upon joining Gethsemane, he rendered his services in various ministries of the church.
• He became a deacon in Gethsemane in 2011 and diligently served in the Session to date. He has faithfully served in the Session as the Clerk-of-Session and also as the Treasurer. He is a member of the Finance Committee of the church.
• He has given his service as the Camp Master in annual church camps, Committee Member of Gethsemane Adults’ Fellowship and Gethsemane Men’s Fellowship. Presently, he also serves in Gethsemane Defenders’ Ministry. He also served along with Eld Mah in recent mission trips to our mission fields.
• He sought theological learning through FEBC as a part-time student and graduated with Certificate of Religious Knowledge in 2008, and Certificate of Biblical Studies in 2010.
• His wife Stephanie and their four children, Sarah, Michelle, Samuel and Moses, worship and serve the Lord in Gethsemane BPC and various fellowship groups.

Dn Daniel Lim Hoe Chiang

Candidate for the office of Deacon & Session Member

• In 2005, he was appointed as a preacher in the Chinese Service of Gethsemane BPC and has faithfully devoted himself to ministering to the brethren in that ministry. Preacher Daniel Lim, after obtaining his Diploma in Theology from FEBC, served with The Helping Hand (2000-2005) as a missionary in the Philippines, and then upon his return to Singapore, as a counsellor and a director of The Helping Hand.
• Since 2007, he has been serving as a deacon in the Session of Gethsemane BPC.
• He conducts weekly Bible Study in The Gethsemane Care Ministry (TGCM) and assists Pastor in counselling and in the leadership of TGCM.
• He serves together with Pr Jeremiah Sim and Eld Mah in the Seniors’ Ministry on Thursdays and also preaches God’s Word regularly in Changi Prison. He also frequently travels to Malaysia (Kemaman, KL, etc.) to preach God’s Word in sister churches.
• He is married to Roscelle, and they have two young children, Mehetabel and Jesimiel. As a family, they participate in church fellowship activities and ministries.

Dn Lok Kwok Wah

Candidate for the office of Deacon & Assistant Treasurer

• Since 2001, he has been faithfully serving in the Bible Witness Media Ministry as a full-time worker. He transferred his membership to Gethsemane BPC in 2005 from Life BPC and became a deacon of Gethsemane in 2007.
• In the Bible Witness Media Ministry, he supervises the printing, distribution of the Bible Witness magazine. He also assisted Pastor in organising BW retreats, Holy Land Bible Study Tour, etc.
• He has been serving as a deacon in the Session of Gethsemane BPC since 2007. He has served in the Session in various roles: Assistant Treasurer, Assistant Clerk-of-Session, etc. He led the Ushers’ ministry (2009-2016).
• He also helps out in the day-to-day matters of the church in the church office.
• Together with him, his wife Jenny and three children, Qian Hui, Qian Yi and Qian Ning, worship and serve in Gethsemane.

Dn Kelvin Lim Cheng Kwang

Candidate for the office of Deacon & Session Member

• In 2000, he was baptised in Gethsemane BPC and became an active member of the church.
• The Lord called him into fulltime ministry in 2002, and in 2004 he joined FEBC for theological training. He completed the Bachelor of Theology in 2008 and was appointed as Assistant to the Pastor in Gethsemane Children’s Ministry.
• He was elected as a deacon in 2009.
• He leads the Gethsemane Children’s Ministry. He also avails himself to preach and to teach God’s Word during worship service, at prayer meeting and different fellowship meetings, and in TGCM.
• He travels to Malaysia to preach God’s Word in Kemaman Life BPC, Calvary Jaya B-P Fellowship, Kuching Mission outreach.
• His wife Jasmine and their three children, Joash, Jorim and Joses, worship and serve the Lord in Gethsemane BPC.

Dn Low Boon Siang

Candidate for the office of Deacon & Treasurer

• Dn Boon Siang was saved and baptised in Gethsemane in the year 2001.
• Over the past 14 years, as he steadily grew spiritually, he served the Lord in Youth Fellowship (2002-2008); Ushers’ Ministry (2005-2009); Young Adults’ Fellowship Committee (2008- 2012); Audiovisual Ministry (2009 till now); Men’s Fellowship Committee (2013 to present). He also served in committees of Church Camp (2009 and 2012).
• As a teacher of God’s Word to children, Bro Boon Siang served in Junior Worship (2006 to present) and in GCM (2008 to 2013). He also served the Lord in the Fundamental Christian Ministry of NTU and NIE (2006-2008), and the B-P Combined Youth Conference Committee (2007-2008).
• Upon his election as a deacon in 2015, he was appointed to be a member of the Finance committee, and was given the leadership of Young Adults’ Fellowship. In 2017, he was appointed to lead the Ushers’ Ministry. He laboured much in organising the recent 5th Missionary Conference held in Kuching.
• His wife Hui Lin and their two young sons, Christopher and Caleb, worship in Gethsemane BPC and participate in many fellowship groups and ministries.