​1 Timothy 6: 3 – 19.
 
The issue with money, and therefore, wealth, is of particular importance to believers as our spirituality and relationship with our Lord may be impacted by it, at times unconsciously. In this passage of the Apostle Paul’s First Letter to Timothy, he curiously aggregated the potential snare of riches, together with those paddling questionable religious doctrines and who would interminably debate and dispute on controversial questions (1Tim 6:3-10). Not unlike the first century, money remains a customary driver for influence even within our present ecclesial environment, and when used in a questionable manner, it muddies motives and allegiances. By and large, we are habitual in our giving and our clockwork tithing somehow acts as a salve to our conscience. But the fact that God may desire us to give beyond the norm seems elusive in our consideration. What were Paul’s thoughts on it?
 
He began by stating that “godliness actually is a means of great gain when accompanied by contentment” (1Tim 6:6; c.f., Phil 4:11-13), but we know that contentment is often transient, when we become fixated within our own comfort zones especially in monetary matters. Our acquisitive consumerism, and possibly, a lack of personal security, inevitably militate against our desire for contentment. When we are most likely guided by a comparative materialism with our peers and others, we tend to desire to accumulate more possessions or money. But if we are satisfied with our material status irrespective of wealth or poverty, then we would probably be contented! However, that was not Paul’s drift. Can we live reasonably contented in life notwithstanding our circumstances? Paul informed us that material things are transitory and since we brought nothing into this world, so we cannot take anything out of it either (1Tim 6:7; c.f., Job 1:21). The point being, they are not necessities compared to basic food and clothing for a start (1Tim 6:8), and although what may be categorised as necessities varies within each culture, society, and individual to desire anything else beyond them could lead us to the edge of danger: greed (1Tim 6:9-10). 
 
For those with a loving fear of God and a desire to be Christlike, the Apostle advised that it is inadequate to just stay away from sinful desires (like setting their hearts on riches), but they should arduously pursue after the various godly virtues of righteousness, faith, love, etc (i.e., just a shortlist is quoted by Paul; 1Tim 6:11-12). The reason for practicing faithfully these desirable qualities is to assist us to focus on Christ, and to faithfully follow His example until He returns one day (1Tim 6:13-16). When we faithfully pursue Christ daily, being His disciples, His Holy Spirit will transform our hearts, renewing us towards good works, and endears us to things eternal (c.f., Matt 6:33; Phil 3:20; Phil 4:8; Col 3:1-11; Heb 12:2). Salvation, after all, is much more than being rescued from the jaws of hell, it is a dynamic transformative process where being in a vibrant relationship with Yahweh, prepares us to live eternally in His realm as we transit from this life. 
 
Paul then turned towards the wealthier segment of the congregation (1Tim 6:17-19) and instructed Timothy to school the members not to be snobbish and selfish with what they possessed, since their hope towards the impermanence of riches is contrary with their identity in Christ. They were charged to be grateful to God Who is the One Who had provided everything for them to enjoy. The important cardinal principles of the Christian faith are servanthood and selflessness (c.f., Rom 14:8; Gal 2:20; Phil 1:21), and since all good gifts come from God, what we possess do not belong to us, as we only hold them in trust in the duration of our life here on earth. This is always challenging for us as our ingrained human insecurities propel us towards our individualistic, and often selfish, excesses. Therefore, our hope and security are never dependent on the amount of money we have in the bank, but in God Himself. Being transformed to be Christlike is to be sensitive to the needs of others around us, to be rich in good works, and to be generous and ready to share. Let us not forget that giving is considered as an act of worship (c.f., 2 Cor 9; Malachi 3: 8 – 10, Prov 3: 9). Jesus said, “If anyone wishes to come after Me, he must deny himself and take up his cross daily and follow Me” (Luke 9:23). Perhaps our toughest encounter is to question our own secure foundation in Christ, Who bought us with His own blood! (1Cor 6:19-20).  

​Exodus 20: 1 – 6.
 
Jealousy as a human trait generally surfaces negative connotations, at times leading to fatal outcomes in relationships. Unequivocally, Scripture teaches that it is a transgression, expressly so in view of an injury or death (Gen 4:1-12; Rom 13:13; 1Cor 3:3). A further illustration was King Saul’s insecure and envious attitude towards the young fledgling warrior, David, which eventually transformed him into a murderous sovereign, leading to the destruction of his own faith and downfall (1Sam 16-31). The inevitable trajectory for such an outcome often begins with one’s egotistical damaged pride that gradually spirals toward unhappiness and anger against his imagined or authentic protagonist. However, there is a form of jealousy that appears to be healthy (2Cor 11:2). The Apostle Paul’s rather acerbic comment on the Corinthian Church’s speedy desertion from their true faith demonstrated his jealous desire that they return to their trust in the original gospel. God’s jealousy towards us is constantly for our protection against the vicissitudes and temptations in life; it is borne out of His lovingkindness towards those who belong to Him. The closest expression in our world of this unique spiritual relationship that would elicit such a passionate consequence, in time and space, is a matrimonial affiliation! Yahweh consistently signified throughout the Old Testament that His relationship with Israel was one where fidelity and devotedness, not unlike in a marriage bond, contrasted with the religious syncretism prevalent in the Near East (Jer 3:1; Jer 3:8; Hosea 2:19-20). With the advent of the New Testament, the church became symbolised as the bride of Christ (Eph 5:22-27; Rev 19:7-8). God’s jealousy demands that our relationship with Him be exclusive and passionate (i.e., loving). 
 
In the context of the Ten Commandments, what are the ingredients of such a relationship with God? The fact that it was couched within this series of commandments is indicative of God’s critical disposition towards obedience from those who wish to follow Him (Ex 20:1-6). To worship Yahweh is to worship Him exclusively; viz., “you shall have no other gods before Me.” In that framework, this exclusivity possesses an element of strict devotedness, with a particular abhorrence towards idolatry. Anything in our world, be it animate or inanimate, could be made into an idol; that is, it displaces God. Within the marriage metaphor, it amounts to infidelity, and understandably, a provocation towards Godly jealousy. Spiritual adultery, a principal offence in the Bible, is to deny God His exclusive place at the centre of our being, where holiness transcends our faithful relationship. The objective to such an ongoing intentional rapport on our part is to a willing obedience to enable His Holy Spirit to transform us to be like Christ in our present sojourn. A covenantal association is obviously implied, and with it, a level of intimate reciprocation in giving ourselves to each other in this sacred union.
 
Due to our propensity for sin, is it any wonder that we would incur God’s jealousy, and therefore, being disciplined by Him (Heb 12:4-11; c.f., Joshua 24:19). How then does a believer honour this faithful relationship with God? Unlike worldly jealousy that is self-serving, Godly jealousy, encompassed by agape, is other-centred and self-sacrificial, resulted in God offering Himself up for our sins, in our place, that we may be reconciled to Him (c.f., 2Cor 5:11-18). Its objective is to present us, His bride, as “having no spot or wrinkle or any such thing…holy and blameless” on the Judgment Day (Eph 5:25-33). God does not desert us when we fail Him, but His loving jealousy continues to graciously and patiently pursue us in discipline, and await our return to Him. The believers’ spiritual position is in Christ, having died with Christ to sin, so that we are dead to sin but alive to God to walk in newness of life   (Rom 6:1-11). Paul’s patent instruction for us to be effectively jealous of our relationship with God is for us to consciously and intentionally present ourselves to God daily as instruments of obedient righteousness to serve Him, and Him only, in the face of our own weaknesses and self-righteousness (Rom 6:12-14). There are no alternatives!    
 

Proverbs 9:10; Exodus 33: 12 – 23; John 14:27; Romans 3:18
 
What do we consciously fear most in life? Mental illness? Cancer? Or Death? Perhaps, if we were honest, we may discover that like most sentient beings, our greatest trepidation has to do with man. How others view and treat us govern a large portion of our motivation in life, whether consciously or otherwise. Despite our addiction to what we can control, unmanageable circumstances and people will eventually test and conceivably frustrate our carefully engineered strategies. However, despite these constant challenges, we continue to persevere at self-preservation, sidelining the One who is both omniscient and omnipotent in our affairs. In fact, our Creator is frequently used as a talisman of good fortune and an insurance against unfortunate incidents, with some possessing the audacity to blame Him for their deleterious situation. It is ironic that generally we fear God less than we do man. But what makes God fearsome? What does the ‘fear of God’ really mean? The Hebrew word yirah (viz., fear, in English) postulates a positive quality that acknowledges God's good intentions. It constitutes a reverence to God or a response of wonder to God as the Creator and Redeemer. The "fear of the Lord" can range from a feeling of awe, amazement, mystery, gratitude, and it includes a feeling of dread at the thought of God's disapproval of sin. 
 
Perhaps Moses’ experience of Yahweh could enlighten us. Without doubt, his devoted obedience to God formed the basis for his friendship that began with the incident at the burning bush on Mount Horeb (Ex 3:1-9). Following which he witnessed the entirety of God’s almighty acts on behalf of His people in Egypt, and then in the Sinai, but he never saw the uncovered glory of God despite their recurring ’face-to-face’ meetings (Ex 33:11). On an occasion, as he interceded for God’s recalcitrant people, we have a highly unusual exchange between a fallible man and the eternal God. Apparently for Moses, perceiving God’s noteworthy supernatural acts could not make up for seeing God Himself in all His glory! His 40 years’ walk with God would have profoundly instilled in him a fear of his God (c.f., Prov 9:10), but he naturally desired to put a face to Yahweh’s Name despite the latter’s cautiously managed hiddenness from the sight of man. Moses knew that he was courting death by his impossible request. But God did not chide him for his daring aspiration, and because of their shared relationship over His people, He made it possible for Moses to see an unusual angle of Himself (Ex 33: 19-23), thus preserving his life. 
 
Without exception, instant death is the outcome for anyone who saw God in all His glory (Ex 33:20), for His glorious holy presence expresses His limitless Personhood that encompasses the expressed timelessness of the entirety of all creation. We have no concept of what we would be looking at or for, in a Person who is infinity and eternity Himself, with eternal immutability as His fundamental quintessence. Timothy described His presence as being cloaked in unapproachable light, but the earthly metaphor belies the fact that He is not only the Light Himself but pure moral goodness too (1 Tim 6:16; c.f., 1 John 1:5; Rev 21:23). Can we ever fully grasp with our finite minds this God Whom we worship? As we meditate, perhaps an imaginative mental picture of His glory is sufficient to instill awe and fear in us (c.f., Deut 10:17; Ps 8:3-4; Ps 147:5; Isa 40:28; Isa 55:8-9), while we wait patiently for the day when we will be able to see Him ‘face-to-face’ (Rev 22:4); perhaps in Christ Himself! 
 
That restricted mental image was Yahweh’s revelation of Himself to Moses; a disclosure at a finite level that does not threaten Moses’ very existence as he related with the Alpha and the Omega (c.f., John 1:14; John 8:58). When God masked His infinite consuming glory from sinful man, we can be presumptuous in taking for granted the limitations of His self-expression, but to do so is to undercut the exceptionally precious self-sacrificial relationship initiated by Him in His Advent (Luke 5:32; Heb 1:3). Humanity’s imago deo at the core of our being was meant to represent Him in existential space and time (Gen 1:26), and what poor mirrors we are to Him throughout human history. The fear of God is absolutely based on who He is - the One who said, “I Am That I Am” (Ex 3:14) from the beginning of time, if there is such a thing, towards eternity. The fear of our God is a cultivated relationship. The less we know Him (which is very different from just knowing about Him), the more we do not appreciate what ‘fear of Him’ is all about; and by inference, the less we fear Him. Nevertheless, when we begin to humbly draw near to Yahweh, He will draw close to you (James 4:8).
 

​There are occasions when apparent coincidences occur in our life or events just appear to fall into place at appropriate junctures in time. But we know that nothing happens out of the ordinary with Yahweh; there are no coincidences with God. Paul’s theology on God’s purposes for believers, in the Epistles to Romans and the Ephesians, may elucidate for us these apparently coincidental human conundrums: “For whom He foreknew, He also predestined to become conformed to the image of His Son… and these… He also called… and justified… (Rom 8:29-30) and “just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him” (Eph 1:4). These verses imply profound implications for Christians, even before they became believers. If God is truly exercising His elective grace through His characteristic omniscience, then the determinant outcome within space and time concerning believers is foreknown only to Himself! This may explain His actions and communications with Abraham apparently long before the latter came to faith in Him (Gen 15; Gen 15: 6 “Then he believed in the Lord…). The process of Yahweh’s purposeful familiarisation with Abraham was ongoing, whether he consciously knew of God’s intervention was immaterial (e.g., in Egypt and Philistine). These interactions with different personalities were repeated throughout the Old and New Testaments. The significance is that God appears to be inextricably involved in the lives of those who belong to Him long before they had put their faith in Him and knew Him as their Saviour and Lord.
 
At 5.30pm, I was walking towards the bus stop, less than ten minutes away, after a late afternoon swim at a swimming club. Along the way, as I passed a Malay village, I was suddenly confronted by a group of about 15 adults, on the opposite side of the street, waving their machetes, choppers and poles, and spouting racial invectives.
 
I was totally oblivious to the fact then that that afternoon was the commencement of nearly two months of communal bloodletting island-wide between the Malays and the Chinese, triggered by an altercation during an earlier Islamic religious event. It eventually took the lives of 36 innocent people and injured over 500. According to Police reports, there were 220 incidents, with around 20 shophouses, owned by the Chinese, burnt down. These riots were seen as pivotal in leading to the independence of Singapore in 1965, from Malaysia, with its entrenched policies of multiracialism and multiculturalism. It also led to the promulgation of the draconian Internal Security Act, which has not been expunged from the legal system to this day.
 
Not completely sure how I should have reacted to such a predicament, I looked around me, thinking that perhaps there was probably someone else whom these Malay villagers were angry with, than a young teenager. But I was the only one around. As they began to approach me, I quickened my pace and was getting ready to do a sprint for my life towards the bus stop. Then a voice gently said, “Don’t run. Look away, and slow down your pace.” Again, I looked around to see who was speaking to me. I was alone! Calmly and deliberately, my pace slowed. Out of the corner of my eyes, the threatening group stopped momentarily in their tracks. 
 
When I got to the bus stop, there were about ten others waiting for their respective buses. All of us looked rather apprehensively at the growing rowdy group across the road that had followed me earlier. I climbed into the first bus that came along. Eventually, I got home safely to my parents’ trepidation. 
 
I wasn’t a Christian then and had been flummoxed for many years about the invisible One who spoke and saved my life that day. Now, I know a little more about Him and His familiar Voice!