15 My son, if your heart is wise, then my heart will be glad;  16 my inmost being will rejoice when your lips speak what is right.  17 Do not let your heart envy sinners, but always be zealous for the fear of the LORD. 18 There is surely a future hope for you, and your hope will not be cut off.

 Proverbs 23: 15-18, NIV

 Wisdom is concerned with the right living in the real world. “Right living” denotes the manner of conducting oneself in a day-to-day life. As the wisdom sayings, Proverbs teach practical wisdom covering a social, moral, and spiritual praxis of the mundane life.

Wisdom is personified as a woman in biblical Proverbs. Whereas an evil woman entices human beings to live indulgently, selfishly, and wickedly for the present life, wisdom as a woman admonishes us to lead a temperate, hospitable, and righteous life in the present without losing our sight on the future. Wisdom does not want us to be a shortsighted person because there is more to a good life in the future than in the present.

We all nurture the person within. However, do we all have a wise inner person? Wisdom urges her children to nurture a wise inner person. The addresses “my son” (v. 15) should be taken as “my child” without the gender specific denotation. The “person within” in the title of this short piece simply comes from the Hebrew idiom for “the heart,” namely, the “inner man.” We all have this person in our inmost being. This inner person behaves like either an immature child or a matured adult, like amateur or professional in dealing with social, moral, and spiritual life. A wise inner person leads us to emotional, rational, and spiritual maturity.

A wise person within speaks what is right. The wise inner persons bring joy to their parents by making right choices in life. One of these joy-giving choices is producing an honest speech act in which one actually means what they have said. The words express the intentions. The wise heart does not engage in irony in which the words express the opposite of the intentions. Sincere and truthful children bring inner gladness to their parents.

A wise person within has the right kind of envy. Although most English Bibles use two verbs such as “envy” and “be zealous”(NIV) in verse 17, the Hebrew Bible has only one verb, which could means “to be jealous, envious, zealous.” Young Literal Translation captures the Hebrew expression of the verse.

YLT Proverbs 23:17 Let not thy heart be envious at sinners, But — in the fear of Jehovah all the day.

This verse uses one verb “to be envious” only. Envy is a relational word. It does not always mean a bad thing. Whether envy is right or wrong depends of the quality of the object of our inner person desires. The proverb clearly distinguishes between having a strong desire for what the sinners posses and having a zeal for the fear of the LORD. When the wrong envy creeps in our life, as one commentator writes, wisdom reminds us to look upward to the LORD and look forward to the future. Before the destructive power of envy destroys our soul and buries it in the graveyard of depression, let us pray to the LORD, the relational God, so that we can press forward to the future with hope. A wise person may lack many things, but he always has hope and a future in God.

May the LORD help you nurture a wise inner person!



Psalm 1 is the gateway to the book of Psalms. It stresses that the righteous delights in God’s Law. Our temporal lifestyle has eternal effects. Psalm 1 contrasts the way of the ungodly with that of the godly in three areas: actions, stability, and destiny.

 Actions (vv.1-2)

Actions reveal character. They function as a window into the mind. Thus, Psalm 1 contrasts the actions of the godly with that of the ungodly in terms of their sources and the actions themselves. As for the sources, there are three sources for the ungodly actions, namely, the counsel of the wicked, the way of sinners, and the seat of the scoffers. The ungodly people’s source of actions are the “counsel,” “way,” and “seat” of the sinners. These three words symbolize the purpose, the manners, and the authority of doing things. These terms are neutral; however, their association with the phrase “of the wicked,” “of the sinner,” and “of the scoffers” make them ungodly. There is only one source for the godly action, namely, the Law of the LORD. The law by itself is neither godly nor ungodly. The Law, Torah, is a reliable source because it has the teachings of God. As for the different between the acts, the contrast is between basic and non-basic human actions. According to Christian philosopher William Alston, basic human actions are those that do not need bodily movements, whereas non-basic human actions need physical movements. Psalms 1:1-2 contains four verbs: “walk,” “stand,” “sit,” and “meditate.” The first three are non-basic actions because they require physical movement; the fourth is a basic human action because meditation does not require physical movement. The ability to perform basic human action is the mark of personhood. Theologically, an authentic spiritual person pays attention to the godly basic human action: he mediates on God’s Law.

 Stability (vv.3-4)

Psalm 1 employs two similes to contrast the lives of godly and the ungodly in terms of stability. The godly person is like a tree with strong roots, abundant water, and nutrient. It bears fruits in seasons and its leaf never withers. This person lacks nothing he needs. He has life in its fullness (John 10:10). The righteous benefits others. Stability produces prosperity. The ungodly person’s purposes, manners, authorities, and rules change. Thus, the wicked person is like the chaffs that the wind blows away from the wheat. The chaff is an integral part of wheat until the harvest time when it is separated from eatable wheat. In the same manner, the wicked and the unbelievers may co-exist with the believers to some point; however, the ultimate separation is coming.

 Destiny (vv.5-6)

These last two verses contrast the endings of the two kinds of life. “Therefore” indicates the concluding argument. The psalm begins that the righteous does not live in the company of the ungodly. Reversely, it ends that the ungodly has no shares in the company of the righteous ones. The reason is that God knows and prefers the godly. God cares for the righteous with affection and approval. The righteous will live while the ungodly will perish. The ultimate destiny is the distinction between the blessedness of the righteous and the destruction of the ungodly.


The Nazarene

Nazarene: Zei Rello Mi Messiah

Matthai 2:19-23

19Herod a thih hnuah Izipt ram ah khan Josef sinah cun Bawipa vancungmi pakhat kha a lang i, 20“Tho law, ngakchia le a nu kha Israel ram ah hun kirpi han cang hna; zeicahtiah ngakchia thah a timmi kha an thi cang,” tiah a ti. 21Cucaah Josef cu a tho i ngakchia le a nu cu Israel ram ah khan a hun kirpi hna.

22Arkelau nih a pa Herod kha a hun chan i Judea ram ah siangpahrang a si ti kha Josef nih a theih tikah cuka i va um awk cu a ih. A mang ah an chimh bantukin Galilee ram ah khan a kal i 23Nazareth khua ah khan umhmun a khuar. “Amah cu Nazareth khuami ti a si lai,” tiah profet hna nih an rak chimmi tlinter awk caah, hiti in thil a hung um cu a si.

Jesuh Khrih cu pum in vawlei i a nun lio ah Pathian nih a um pi nak le Judah mi nih an hngah mi Messiah a si nak cu Matthai 1-2 ah faing ngai. Bethlehem khua ah a chuak, i Nareth khua ah a ṭhang mi Jesuh cu Khrih a si, ti cu Matthai nih phun thum in a langhter. (1) Pathian nih Jesuh kong ah vancungmi le mang hmang in minung a chawnhnak Matthai nih achim. (2) Biakam Hlun profet pawl chimchung mi Pathian bia a charhchan. (3) Messiah kong ah chim le ṭial chung mi Pathian bia cu Jesuh ah a hung tling ti hi Matthai nih a nawlh. Jesuh kong chimnak ah kha chan lio i vawlei thilsining le uktu kong zong a chim chih. Pathian cu minung chanbia chung ah atel zia zong a langh ter fawn.

Matthai 2:19-23 ah Herod thih hnu ah Pathian nih ngakchia Jesuh kong ah thil a tawlrel ning kan hmuh. Vancungmi nih Josef mang ah Israel ram i kir ding a fial. Israel ram an phanh hnu ah, vawlei lei thil umtu ning zoh in Nazareth umhmun an khuar kong kan rel. Nazareth in a um cu profet hna bia a tlinnak ding caah a si, tiah Matthia nih a kan chimh. Hi biabor hi fainter kan i zuam lai. Continue reading

Mi Vialte Sin Ah

Mitthli Luntertu Thawngṭha
Matthai 2: 16-18

16Herod nih, nichuahlei mifim hna nih an ka hlen, ti kha a hngalh tikah, a thin a hung ngaingai. Arfi a chuahnak kong nichuahlei mifim hna nih an chimning khan a caan cu a tuak i Bethlehem khua le a pawngkam i a ummi khua hna chung i ngakchiapa kum hnih ri in a tanglei paoh kha thah dih hna awkah nawlbia a pek hna. 17Cuticun profet Jeremiah nih a rak chimmi cu a hung tling. A chimmi cu:

18“Ramah khua chungah thawng a thang,
Cu thawng cu ṭahnak le ainak thawng a si.
Rachel nih a fale cu a ṭah hna,
An dihlak in an thih dih caah
a ṭap lengmang ko i ngamh khawh a si lo,” ti hi a si.

Christmas cu lunglawmhnak ni le ngaihchiatnak ni a si. Pathian le minung kar ah remnak, minung le minung kar ah daihnak a sertu Jesuh Khrih a chuah NI caamtuak, lunglawm in daihnak thlarua le dawtnak laksawng he hman mi NI a si. Hi caan ah hin, Jesuh CHUAHNI nak in a MINUNG JESUH a biapi deuh ti cu Khrihfa zapi cohlan mi a si. Nain, hi ni le caan hi micheu caah ngaihchiat nak ni, lunglen khunnak ni le mithi ngaih khun ni a si tawn.

Jesuh chuah caan cu lawmhnak le ngaihchiatnak caan a si cu Biabal ah rel khawh a si. Pathian Fapa cu minung Jesuh in a chuah cu “mi vialte sinah lunglawmhnak a tlunter” ding mi thawngṭha tiah Baiwpa vancungmi nih Tuukal han sin ah a chim; “vancungmi ralkapbu nganpi” nih van ah Pathian thangṭhat nak le vawlei ah remnak um seh tiah hla an sak (Luka 2:8-14). Asinain, Lawmhnak tlunter tu Christmas hmasabik cu micheu sin ah thinphan tlalau le ngaihchiat tluntertu a si zia Matthai 2:13-18 ah kan hmuh. Bawipa vancungmi nih Josef mang ah “Herod nih ngakchia hi thah awkah a kawl lai” caah Izipt ram ah ralzaam va si ding in a fial. Cu hnu ah, Herod nih “Bethlehem khua le a pawngkam i a ummi khua hna chung i ngakchiapa kum hnih ri in a tanglei poah kha thah dih hna awk ah nawlbia a pek hna.” Ngakchiapa “dihlak in an thih dih caah” an nu le cu ngam kho lo in an ṭap.

Zeiruang ah “lunglawmhnak” tlunter tu thawng cu ṭahnak le ainak thawng ah a run cen? Hi tin, thil a bing ta lit in a hun i thlen kong ah, ruahnak pathum a um.

Continue reading

Extra-ordinary Ministry of Ordinary Man

Amos 7-9

 Amos contains sermons (1:1-6:14) and visions (7:1-9:15). We will cover the  second one and attend to the man and ministry of Amos. Prophets have two functions, namely, foretelling and forth telling. They proclaim the future events in advanced, and they face people truthfully with the message from God. Amos is doing both. Continue reading


Remedy for Sinful Worship 

Amos 5:14-15

Worship as Pharmakon

Worship is a drug, pharmakon. It is either a remedy or a poison for the soul. (Echoing Socrates question: Is drug a remedy or a poison?) Sinful worship is a poison for the soul. It is common for the self-centered person to commit social sins, moral evils, and spiritual transgressions. Such a person is being religious without being God-centered. They faithfully take part in religious rituals and carry out religious duties. They think that they are holier than others are. They feel good and their current religious life. However, they may not experience the transforming power of the LORD because God is the second authority in their life and the first authority being the “I”. As long as “I” is the boss, such person commits some forms of rebellion against God. For them, worship is about attendance and performance than repentance and transformation. This sort of worship is a mere religious activity; it is sinful. Such “worship is worse than empty, it is an attempt to manipulate God” (ESV Study Bible). Such a sinful worship cannot be a remedy but as poison for the soul. Continue reading

Vain Confidence

Amos 1:3-2:8

 The theme of Amos is the universal justice of God. The Israelites clearly expected a “day of the Lord” when all their enemies would be judged (1:2-2:5). What they were not prepared for was that the judgment of that day would fall on them as well (2:6-9:10). Far from enjoying favored status, they would be held more accountable than their neighbors.          —ESV Study Bible Continue reading