Recent Posts

Joel 1:13—“Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.”

The prophet Joel speaks to the people of Judah who are facing a crisis. Their land is stripped bare by an unprecedented locust plague. Every green thing is gone, the fields are wasted, and consequently, the “meat offering” (grain) and “drink offering” (wine) have ceased.

For the priests, this was not merely a loss of food; it was the interruption of the daily sacrifice. The offerings in God’s house had ceased. This outward famine was but a sign of a far more dreadful and profound spiritual crisis. Worship had withered because sin had hardened the people. The sacrifices of atonement and communion between Israel and the LORD had been severed by the divine judgment of the land.

Joel’s call for the ministers to “lie all night in sackcloth” is a summons to realise that religious routine cannot survive spiritual rot. The “withholding” of the offerings signifies that God will eventually remove the very means of worship if the hearts of the worshippers are far from Him. He prefers a howling priest in sackcloth over a comfortable priest performing empty rituals.

The priests, as spiritual leaders, were to lead the nation in repentance. Their sleepless night in sackcloth reveals that true ministry begins with brokenness before God. Joel calls the ministers to desperate transparency about the dire spiritual state of God’s people. He does not instruct them to restore the land or revive the offerings; rather, he commands them to “howl” and humble themselves before the LORD in repentance.

So, let us ask ourselves: Are our worship, prayer, service, and Gospel work being stripped away? In seasons of spiritual dryness and perceived spiritual famine, what should be our first instinct? When prayer dries up, when devotion fades, when the “offering” of our hearts is absent, the proper response is not indifference but mourning in repentance and return. 

If your souls feel like a barren field today, do not hide behind a facade of duty. Gird yourself in humility, lament over your sins, and seek God.

Judges 2:11—“And the children of Israel did evil in the sight of the LORD, and served Baalim.” 

Judges 2:11 serves as the pivot point for the entire book of Judges, marking the transition from the generation of Joshua to a generation that “knew not the LORD” (v. 10). The geographical conquest had largely ended, but the spiritual conquest of their own hearts had failed. 

Israel did not live in a vacuum; they lived in the “sight of the LORD”. This phrase underscores the tragic irony of their rebellion: they committed spiritual adultery in the very presence of their Husband, the LORD, whom they were forsaking.

Israel had been commanded to worship the LORD alone (Exodus 20:3). Yet, instead of driving out the surrounding nations, they lived among them and gradually adopted their practices. “Baalim” (plural) refers to the various forms of Baal worship, the fertility gods of the Canaanites, enticing Israel with promises of prosperity and pleasure. 

What began as coexistence ended in compromise, and compromise led to idolatry. By serving Baalim, Israel attempted to synchronise their covenant faith with the pagan pursuit of prosperity and pleasure. This wasn't just a change in ritual; it was a total rejection of God’s exclusive sovereignty. 

The path to “doing evil” rarely begins with a sudden, total denial of God; it begins with the inclusion of other “lords”. In our modern context, we may not bow to stone statues, but we serve “Baalim” whenever we allow the cultural idols of success, comfort, or validation to dictate our choices.

We must remember that we always live “in the sight of the LORD”. Nothing is hidden. Compromise often feels like “fitting in” with our neighbours, but in the economy of God, it is an abandonment of our identity as God’s people.

Today, evaluate your heart: Are you living for the LORD our God, or have you begun to serve the “Baalim” of your culture? Remember, holiness is not just the absence of sin, but the exclusive service of the Living God.

Judges 1:28—“And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.”

Following Joshua’s death, Israel stood at a theological crossroads. God’s command was unambiguous: the total displacement of the Canaanites to prevent spiritual syncretism. However, Judges 1 records a shift from conquest to compromise.

As Israel grew strong, they viewed the Canaanites through the lens of utility rather than theology; they calculated that these pagan neighbours were more profitable as slaves than as corpses. They reduced the enemy to forced labour. What appeared to be a practical decision was, in truth, spiritual disobedience. They traded divine obedience for economic convenience.

This verse marks the beginning of Israel’s downward spiral in Judges. Their failure to fully obey God led to continued influence from the very people they were to remove. It teaches that partial obedience is still disobedience. God’s commands are not suggestions to be adjusted for convenience; they are to be obeyed fully and faithfully. By sparing what God had condemned, Israel allowed seeds of Canaanite idolatry and corruption to remain among them.

This verse reveals the peril of choosing pragmatism over obedience to God’s sovereign commands. By allowing the Canaanites to live and pay tribute, Israel placed its own comfort above God’s holiness. They viewed their strength as a tool for financial gain rather than a means to fulfil God’s purification of the land. 

By allowing the root of idolatry to remain, simply because it paid a tax, Israel ensured their future seduction by those very same idols. We, too, may tolerate certain sins, manage them, or keep them under control rather than putting them to death. Like Israel, we may justify compromise because it seems beneficial or manageable. Yet what we spare today will trouble us tomorrow. Compromise is a slow-acting poison. Sin that is not mortified will eventually master us. Therefore, let us not manage sin, but forsake it. Only wholehearted obedience brings true spiritual safety and blessing.

Job 16:19—“Also now, behold, my witness is in heaven, and my record is on high.”

Job is at his lowest ebb. He has been stripped of his wealth, his children, and his health. Worse still, he is enduring his friends, who have become the “miserable comforters” beside him. They are no longer his friends, but his accusers, insisting that his suffering is proof of hidden wickedness. Earthly justice has failed him; his reputation is in tatters. It is from this pit of isolation that Job lifts his eyes. He realises that while the earthly court has found him guilty, there is a higher tribunal where the truth remains untainted.

While human judgment fails him, he is convinced that God Himself bears witness to his integrity. Beyond his immediate distress, Job finds enduring strength in the unchanging truth that ultimate justice and vindication belong to God. God alone is the righteous Judge who sees with perfect clarity and records with unfailing faithfulness.

This verse introduces the idea of a Heavenly Advocate. Job uses legal language: “witness” and “record”, referring to one who testifies and confirms the truth. In a world full of misunderstanding and false accusations, Job appeals to God's perfect knowledge. He affirms that God is his heavenly Witness who fully knows and upholds the truth of his integrity. This insight anticipates the intercessory work of Christ, who, as Hebrews 7:25 declares, “ever liveth to make intercession” for His people.

When you are misunderstood or your intentions are twisted, remember that your reputation is not held by men but by God. You need not exhaust yourself defending your character against those determined to misjudge you. Rest in the comfort that the Lord sees your heart and stands as your Witness even when the world stands as your accuser.

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.

Sermon Text: Psalm 132:10–18
Speaker: Pastor Prabhudas Koshy
Date: 3rd May 2026

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.