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Well, we today are coming to 1st Corinthians, chapter 6, and we are going to look at a subject that is rarely touched upon in our reading of the Bible, and it is a subject about "Lawsuits", suing one another.

Well, this is the question - Can a Christian sue another Christian in civil courts, in secular courts? Can you sue another Christian, if he should cheat you of your money? Can you sue another Christian, if he does not fulfill a contractual agreement or obligation with you? Can you sue another Christian if his car should crash into your car? Can you sue another Christian, if he happens to be your ex-husband, who is now not paying the alimony?

Can we sue another Christian - or maybe let's expand this question - Can a group of Christians sue another group of Christians? Can a church sue another church? Now, these are important questions because sometimes, lots of money, property, buildings may be involved in such lawsuits. What does the Bible have to say?

We are looking at 1st Corinthians, chapter 6, verses 1-11. This is a subject that is rarely touched upon, but it's right here in 1st Corinthians, chapter 6.

And it seems like Paul originally was talking about sexual immorality. Then he talks about judgment, and maybe that triggered a recollection of a case between two brothers in the Corinthian church; they are suing each other before the civil courts. And he somehow, I think, segues into talking about Christian lawsuits. But later on, he is going to come back - in fact next week, we're going to see him come back - to deal with the problem of sexual immorality.

But we are now given the privilege to learn from this little segue, this little diversion, about principles as to how we should approach grievances that we suffer from a fellow Christian.

The context here, or the situation here is given in verse 1, verse 6, verse 7. It says that, "When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?" [1 Cor 6:1]

So, the situation is clear - there is some disagreement, some grievance suffered, and so he decides to sue his brother before the civil courts, before the unrighteous, people who do not know God, people who do not know the Lord Jesus Christ.

Verse 6: "...but brother goes to law against brother, and that before unbelievers?" Again, the situation is suing each other before the civil or the secular courts.

Verse 7: "To have lawsuits at all with one another is already a defeat for you."

So this is the situation, we do not know exactly all the details - what are they suing over, what is the compensation they're looking for - but without those details, we could still see many important lessons.

So the question here is - Can a Christian sue another Christian before the civil courts? Paul says, in effect, an emphatic "No."

[1] Prohibition

So the first point we like to see, or we should see is the prohibition of suing a fellow Christian before the civil courts.

But Paul does not quite say "No", like I say it here today "No", okay! He engages or employs a literary device, a language device, to communicate the same thing in an emphatic way. He uses what we call rhetorical questions.

Now, I know it sounds technical, but just bear with me. A rhetorical question is simply a question you ask, that is not intended to get an answer, but just a question you ask to create an impact or to make a point.

So for example, a rhetorical question may be: "Are you crazy?" When you hear people say, "Are you crazy?", they're not literally asking you, "Can you tell me are you crazy or not?" They are really asking this just to make a point to you - this is ridiculous! You see, that's a rhetorical question.

Another question that is asked, not just to, not to get an answer, but to just deliver a point or to create an impact is - "Can you imagine that?" Or - "If you poison us, do we not die?" "Aren't you ashamed of yourself?" So these are rhetorical questions.

Now, we got to understand that because Paul, in order to deliver an emphatic "No" uses I think, some seven rhetorical questions; volley after volley after volley.

[A] Question 1

He says question number 1: "When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?" [1 Cor 6:1] He says, "Dare you do that? The gall of you to do that!"

So he's not expecting them to answer, "Ah, yes we do", or "No, we don't". He's just saying, "Do you ... I mean, how dare you do this!" The point is — of course, you shouldn't!

[B] Questions 2 & 3

Then he goes on, to question number 2: "Or do you not know that the saints will judge the world?" [1 Cor 6:2]

Now, obviously, when Paul was with the Corinthians, he taught them many things, and one of the things he must have taught them, is that Christians, saints, God's people, will one day judge the world.

Now, that is not a strange teaching, because there are many verses in the Bible that teach that as well. Matthew 19, Luke 22, refer in particular to the apostles, but that's the teaching we have in general Scripture - that God's people will not "zhuo bo" [colloquial expression for someone who is idle and doing nothing], okay. We will not be doing absolutely nothing, but we will be meaningfully judging, ruling or serving the world that God will create.

And so he says, "And if the world is to be judged by you, are you incompetent to try trivial cases?" [1 Cor 6:2] So he uses the argument from the greater to the lesser. If God's design and plan is for you to rule the world, then how come you can't deal or handle or try small cases, such as the one that is being dealt with right now?

"Trivial" here may refer to how it's over dispute on property, finances. He says these are small things, it should be a piece of cake, considering God's plan and design for your lives.

[C] Question 4

He goes on to Question 4: "Do you not know that we are to judge angels? How much more, then, matters pertaining to this life!" [1 Cor 6:3]

I mean, we are going to judge angels. Now, this is not an easy concept, because it is not really detailed for us in Scripture. The hint of that is probably given in Daniel chapter 7, verses 22, 27. You may want to refer to that - Daniel 7:22, 27.

But there are many questions left unanswered actually. Do we actually pronounce sentencing upon evil angels - that is, the demonic forces, the demons? Or is Paul talking about ruling over the good angels? Or is it both - that we will sentence the evil ones, and rule over the good ones? It's not exactly clear. Some people believe that it will be both. I'm not so sure.

But Paul obviously must have taught this to the Corinthians and he says, "Don't you know that you're going to do that? Then what's so difficult about judging matters of this life? Imagine dealing with the angels, this should be easy peasy for you."

[D] Question 5

Question number five: "So if you have such cases, why do you lay them before those who have no standing in a church?" [1 Cor 6:4]

Why will the future rulers of the world be judged, or be subjecting themselves openly, to those who will not be ruling the world? Why would you want to do that?

[E] Question 6

"Can it be that there is no one among you wise enough to settle a dispute between the brothers...?" [1 Cor 6:5]

"You pride yourself that you're very wise." Hah, I can almost hear that hint!

"You pride yourself that you're very wise, you Corinthians, but there is no one wise enough among you to settle this dispute, so much so that you have to bring it to the civil courts, to the unrighteous, to the unbelievers, to those who will not rule the world?"

[F] Question 7

"Why not suffer wrong? Why not rather be defrauded?" [1 Cor 6:7]

So, in a way, Paul wrote it in an elaborate form, an elongated form, but I think the question is really emphatically answered - Can we sue another Christian? The answer is: No. How can you do that? How can you do that? Why would you do that? That's the way Paul communicates this clearly and forcefully.

In fact, Paul also says directly, "I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers...?" [1 Cor 6:5] This is a shameful thing, that in the church, there are people suing each other before the non-Christians. It's a shame to the church!

And he also says, "To have lawsuits at all with one another is already a defeat for you." [1 Cor 6:7]

No matter who wins, no matter who loses, he says we all lose. That's the sad part. It's a shame, it brings disrepute to the name of Christ. This is not something that you should be doing.

Just a side trivia - you know the Jews, the Jewish nation, have been a people who do not always rule themselves. For example, during the times of Christ, they were under Roman rule, but even then, the Jews wanted and they had a system to rule themselves.

They called it, the Sanhedrin, the member of 70 elders or respected leaders. They pretty much presided over everything by themselves. They did not want to defer to the Roman judicial system. The only thing that they couldn't decide for themselves, or rule for themselves, is capital punishment. That's why they had to refer the case to Pontius Pilate and so on with regards to Jesus. But apart from that the Jews had a certain pride, that they will settle their own legal cases.

But the church, here at Corinth, did not do that. They chose, in a sense, to air their dirty laundry in the public. And so we come to this question - can we sue another Christian? No!

But what about this - is there no proper recourse? So if someone really offends another Christian, do we have no way to settle the problem?

Not quite. Because Paul did say, "When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?" [1 Cor 6:1]

So Paul is not saying there can be nothing done to settle differences. But it should not be done in the secular courts, in the civil courts, to be presided over by unbelievers. But there can be some recourse amongst believers. You see: "instead of the saints". And in verse 5: "Can it be that there is no one among you wise enough...?"

Now this is our building, which those on-site are sitting in right now. This is a huge thing, a huge building that costs a lot of money. And when we embarked on the Punggol building project, we knew that financing would be a challenge, would be an issue. And we knew that there will be people who will give, and there will be, we will be asking for people to give interest-free loans.

And with all these monetary exchanges and gifts, there may be cases where there will be dispute, isn't it? I mean, we are not imagining that everything will be hunky dory. So, we have to be prepared, but I think in line with 1st Corinthians chapter 6, we also determined early, and communicated this early, to those who will be giving interest-free loans, that whatever disputes that may arise from this, we will choose not to, and we were determined not to, bring it before the civil courts.

Therefore, there was a clause, that was given to all our interest-free loan donors, that all such disputes will be resolved at a Dispute Resolution Committee.

So, let me just read this for interest:

"The Lender agrees that the Loan is given for the purpose of promoting the Christian faith and that any dispute that may arise, relating directly or indirectly to the Loan, shall be resolved by the principles of Christian conduct as revealed in the Holy Bible. Therefore, all disputes shall be resolved within the Church [1 Corinthians 6:1-7]." - which is the passage we're looking at today - "If the Lender so wishes he may request the Dispute Resolution Committee of GLCC (the "Committee"), to adjudicate and resolve any dispute between the Lender and the Church, and the Lender irrevocably submits to the jurisdiction of the Committee, and agrees that decision of the Committee shall be conclusive and binding on both parties."

Now, this is really a desire to follow 1 Corinthians 6; regardless of the amount, we want to honor the Lord. Now, of course, God in His mercy, allowed us to complete this building project without a single dispute. We did not have to do anything along these lines, but that was the preparation required, because I think 1 Corinthians 6 is very clear about the prohibition from suing each other before the civil courts.

[2] Posture

Now, that being said, Paul goes on to speak of a particular posture.

Now, if you have been wronged, and you can't quite sue each other, you must be prepared in this posture, in this attitude, in the way you look at your life. And this is expressed in Paul's rhetorical question here: "Why not suffer wrong? Why not rather be defrauded?" [1 Cor 6:7]

In other words, he's saying you ought to be willing - if it is a choice between suing the other person before the secular Courts to the disrepute of the name of Jesus, and you suffering wrong, you should always choose the latter. You should be willing to suffer wrong, injustice, hurt, wrong to you, and be defrauded, cheated, disadvantaged. You should choose that!

Now, of course, the whole reason why there is this court case in the first place, is that they were actually doing the complete opposite.

"But you yourselves wrong and defraud ..." [1 Cor 6:8] So instead of being willing to be wronged, willing to be defrauded, they are wronging the other, they are defrauding the other. But Paul is saying what Christian posture requires is the complete opposite.

Not that you refrain from defrauding, not that you just refrain from wronging another, but you are also willing to suffer injustice, wrong, and hurt. So don't take advantage of others, but be even willing to be taken advantage of, if that is the last resort.

That is the radical, some of you may say crazy, outlook and posture of the Christian life. You mean being a Christian means I will suffer and I have to suffer, on my - I mean, I'm going to be on the losing end? Yes.

"Why not rather suffer wrong? Why not rather be defrauded?" [1 Cor 6:7]

You may find that this is really asking too much, and maybe you'll be saying, "Paul, you're too extreme!"

But I want to say to you - this is not just a Pauline posture or teaching, it is also a very Christ or Christian teaching.

You remember Jesus, He said: "You have heard that it was said, an eye for an eye and a tooth for a tooth ..." [Matt 5:38]

So this is a statement taken from the Old Testament, from the Mosaic law, that an eye for an eye, a tooth for a tooth. Seems very logical to all of us, it's very simple.

It may sound like, and the religious leaders during the times of Jesus certainly misinterpreted this to be, a justification for personal revenge. You punch out my one tooth, I will punch you back to get back your tooth. You injure my eye, I will injure your eye. The Jewish leaders taught it as such. That's why Jesus said, "You have heard that it was said ..." [Matt 5:38]

But of course, if you interpret the Old Testament properly, you will realize, this is not a verse that justifies personal revenge. These statements are made in the context of judges. In other words, this is a principle for court ruling, not a justification for personal revenge.

The principle is very simple. If someone litters, fine him, but don't kill him. And if someone rapes, don't just fine him. Make sure the punishment is commensurate with the severity of the crime. So this is a principle for judges, not a vindication, or not a justification for personal revenge.

So, Jesus says, "That is a wrong understanding that your religious leaders have been teaching you. But I say to you, leave this as a principle for the judges to exercise."

But as for you, "I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also." [Matt 5:39]

In other words, don't you ever take revenge. If it's necessary, be willing to suffer, and suffer even more.

Now, this is quite graphic. Can I ask you: let me ask you to turn to the person sitting beside you. Maybe it's your friend, maybe it's your wife. Just look at the person beside you, and imagine you have to slap him or her on the right cheek. Right cheek ah, right cheek. How would you do that?

Most of you will be left or right handed? Right handed. You try slapping the right cheek with your right hand. No, no, you don't slap it like that, right? What, how do you slap? Probably. Back-hand slap, hah. It's an insulting kind of slap; it's a derogatory kind of slap. It looks like this.

So the idea here it is that if someone insults you, well, don't fight back, be willing even to suffer that wrong. And if it's needed, go even to the extent of turning the other cheek. Not that you literally encourage him, "Eh, more lah! More! More!" No, but it's to, it's a pictorial way of describing how we must avert that natural tendency to take revenge.

Now, Jesus gave further illustrations. He said, "And if any man will sue you at the law, and take away your coat, let him have your cloak also." [Matt 5:40]

So the coat here refers to the inner tunic, the inner clothing. And He says if he sues you for this - you need that for especially at night when it's cold - if even necessary, you give him your cloak, your outer clothing also.

And He goes on, "And whosoever shall compel you to go a mile, go with him two." [Matt 5:41]

Now, this is an ancient Persian custom that the Romans continued to take up, and that is: the Romans soldiers have the authority and the right to compel the citizens to help them carry things for a mile. So, you read about Simon the Cyrene, carrying the cross, that's what is required; if the soldier, Roman soldier tells you to do it, you do it.

Now, the Jews don't like the Roman soldiers, they hate them. They are under their thumb, as it were. But Jesus is saying even if someone hateful tells you to do something, you should be willing even to go the extra mile.

So this is not something that is unique to Paul. Jesus teaches about such a kind of attitude that is willing to suffer.

How about Paul himself, explaining to the Romans: "Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone." [Romans 12:17-18] Non-retaliation, that's the ethos for the individual Christian.

Romans 12, verse 20 to 21: "To the contrary" - Paul continues to say - "if your enemy is hungry, feed him". [Rom 12:20]

He has defrauded you, he has insulted you! Well, if he's hungry, go the extra mile. Feed him, give him something to drink. "'...For by so doing you will heap burning coals on his head.' Do not be overcome by evil, but overcome evil with good." [Romans 12:20-21]

So this again, let me say, is not unique to the Corinthian church.

Peter himself says, "To this you were called ..." [1 Peter 2:21] To this you were called - what, what am I called to? "...Because Christ suffered for you, leaving you an example, that you should follow in his steps." Follow Him in what? Suffering.

Some people think becoming a Christian is an immunity from trials and tribulations and pains and sufferings of life. No! Following Christ means that we follow in His footsteps, in how He suffered for us.

And it was no fault of His by the way. "He committed no sin, and no deceit was found in his mouth. When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly." [1 Peter 2:22-23]

So, what is the Christian posture? "Wah, I have every right to fight back!" Well, you may have, but you don't.

Jesus was absolutely innocent, but He suffered. And He deliberately did so, one of the reasons, is to leave us an example that we might follow in His footsteps, that when we should be defrauded, that when we should be wronged, we do not fight back. That is the posture to absorb injury and to suffer wrong.

You guys must be thinking, "You siao [colloquial expression to describe someone who is crazy] already! Your Christianity crazy one. Where got like that one!"

Now, again, I'm not saying that there can be no proper recourse. If there's a case of injustice, there's a wrong that is done, there's nothing against getting wise Christian counsel and judgment. But you don't bring this to the courts to get back, and to retaliate, and to fight back.

And if it all comes down to the bottom line, the posture of the Christian is not insisting on all his rights, but he's willing to suffer wrong, if it means the preservation of the name of Christ.

Now, you say: why would anyone be willing to do this?

[3] Persuasion

Let me then come to the third highlight here, in these verses about the persuasion Paul wants to leave.

Some people read verses 8 to 11 as another segment. I think it is not, I think it is properly connected to verses 1 to 7, and Paul is using verses 8 to 11 to communicate the reason why.

He says: "Or do you not know..." - I think it's linked - "... that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God." [1 Cor 6:9-10]

So he's giving a word of warning here, that if you're someone who is persisting in these sins in life, don't deceive yourself! You may call yourself Christian, you may have been baptized, you may have been to Sunday School, but if this is your regular, consistent pattern of life, do not be deceived, you will not inherit the Kingdom of God. You are not part of God's Kingdom; you are not really saved. You have assumed and presumed you are saved, but your life manifests the fact that you were never born again.

And so, in the midst of this basket list of sins, I think, is a hint that if you're someone who is defrauding another, or if you're someone who is greedy, if this is your regular pattern of life, let me warn you: you may not be really God's child.

Now, let's be clear. We're not saying that one earns his salvation by his works. We're not saying that you maintain your salvation by your works. No! Salvation is purely the grace of God.

But the grace of God does change a man's heart and life. And so if there has been no change in your life, I'm not saying that you keep your salvation by your works, but you merely evidence the fact that you were never saved in the first place.

So do not be deceived. This is a solemn warning to those who are fighting, and suing, and defrauding. Don't do that!

This kind of tension is actually very frequent throughout Scripture. For example, in my own devotional reading, I read Hebrews 10, and it says, "For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins”. [Hebrews 10:26]

Now, the Hebrews author is not saying that you lose your salvation if you go on sinning. But he's saying that if you continue a lifestyle of sin, it just goes to say that you never really were saved in the first place; you never really repented and believed in the ultimate sacrifice for sins, that is, the Lord Jesus Christ.

He also goes on to add, in verse 38: “but my righteous one …" - those who are mine, those who are truly born again, those who are really Christians - "my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him." He just manifests, evidences himself, not to be mine in the first place.

So Paul says stakes are high. You want to fight, you want to sue, you want to grab, you want to cheat, you want to defraud, well, be very careful. Here is a warning - you may actually prove yourself not to be God's child in the first place.

But besides the word of warning, Paul now gives a word of warmth. He says: "However, I'm persuaded of better things of you." Because he says: "And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ, and by the Spirit of our God." [1 Cor 6:11]

So Paul is saying: "But you're not like this. I've seen you changed! You are changed! I've seen the grace of God clearly evidenced in your life. And look at you now. Look at what you were in the past. You were a swindler, you were an adulterer, you were engaged to homosexual practices, but you're now different!"

"Were... you", last time; but now, you're different. You are washed, you're cleansed by the blood of the Lamb. You are sanctified, you're set apart because of your union with Christ. You are justified, you're seen no more as a guilty man before God.

And God did it all for you, in the name of the Lord Jesus Christ, because of what He did for you on the cross. And by the Spirit; by the power of the Spirit calling you to faith. There's a hint of the Trinity here.

But the point is this - God has absolutely, sovereignly, unilaterally changed you. You're so blessed, you're so washed, you're so sanctified, you're so set apart for Him. And it's all because of God. God has blessed you and you will inherit the Kingdom.

So the point Paul is making is - instead of focusing on the wrongs, and the injustice, look toward your rich blessings in the Gospel.

Now, he's not saying that God will absolutely return you the million dollars that you are suffering loss over each time. There's no such guarantee, right? He's not saying that. So if I have been cheated of a million dollars, I say, "Alright, God, I honor you, I will not sue, and if necessary, I'll bring it to the church, but if that should not be resolved even further, I will not bring it to the courts. I'll suffer loss."

Are you saying that if I am willing to suffer loss, God maybe 10 years later, You will give me back my million dollars and with interest? There's no guarantee. That million dollars may really be lost forever in your case in this sense, in your lifetime.

But the point is this - your eyes look further. You're not looking to the million dollars. You're looking at how you have been saved, you have been changed, you've been blessed and you're looking further to the inheritance of the Kingdom of God that is to come. If I were to suffer in this life, so be it. It will all be worth it in the life that is to come anyway.

So, this is the logic Paul is saying. The only way we can live such radical sacrificing lives is when we are convinced like Moses to esteem the reproach of Christ greater rewards than the treasures of Egypt; when we have a respect unto the recompense of the reward that is to come. [Hebrews 11:26]

So that ends the exegesis or the exposition of this text, but I end off with some FAQs again, just to be clear.

Can we sue another Christian? Answer - No. If you are a Christian, you cannot sue another Christian. If you are not a Christian, you can sue another Christian. But we can't sue a fellow Christian, because it will bring disrepute to the name of Christ. Regardless of who wins, we all lose.

Can non-Christians sue us? Yes, they are not under the obligation of what the Bible is teaching here in this regard; this is for Christians. Paul himself was subjected to the Jewish courts in Acts 21,22. He did not say, "You cannot sue me." He understood that they could.

Can we sue non-Christians? Well, to be fair, this text does not deal with Christians suing non-Christians. Now of course, this is not something we should encourage. But sometimes it might be necessary, especially if there are criminal cases involved. But I don't think this is a text that forbids Christians from suing a non-Christian.

Can a group of Christians or a church sue another group of Christians and church? Eh, what if this group of Christians is led by a pastor, can this group sue another group? The principle applies - if one cannot sue another, then 10 also cannot sue another 10. Simple logic, right? Even if the 10 is led by a pastor.

So I think it is sad, when we read about churches, or elders, or pastors, suing churches, or elders, or pastors, or groups of Christians. And it has happened here in Singapore as well. And it is grievous, it is a shame, it is unfortunate, and we pray it will not be something we would embark or we would enter into, in the years of our church history.

Is the civil legal system wrong? Ah, Jason, you must be saying, the Bible must be saying that the civil system is flawed, that's why we don't do it. No, it's not that it's flawed. Romans 13 gives us a proper biblical justification for the blessing God has through the legal system in our country. Nothing wrong with it.

It's just that it will be a shame that the righteous, the inherited, the heirs of the riches that is to come, should bring our disrepute before those who do not understand these things, and who will not rule the world. So it's not a thumbs down or a put down of the legal system.

Now, this is more tricky, what about abuse or criminal cases? Can you sue? Well, in this case, it is not, if I may consider, the trivial stuff, as is here. It's not just about property or possessions, lives may be involved. Other people's lives and well-being may be involved, and there may be a case for legal protection that may be needed.

But again, I think these things have to be entered into with great wisdom and care. And with all things litigation wise, there will be a lot of complexity. So I'm not pretending that I know the answer to every situation, but I do think that in criminal cases, where lives, danger may be involved, there may be a case for resorting to legal or police protection.

I just want to end with this. Well, I almost sound like this is a legal class, or a law lesson or whatever, but it's not, I have no idea about these things.

But I want to remind all of us today about the generosity of the Lord Jesus Christ. When we think about these things for ourselves, especially when you have been wronged, especially when you have fought cases before, especially when you have to go through mediation before, you will know it's a very painful thing. And it's very difficult to suffer injustice, isn't it?

But here is the amazing thing - Jesus, the Son of God, the glorious Lord became flesh. He did not just go to the cross and die, as if it was just an act, but He suffered great injustice. He was accused, He was wrongly sentenced, but He did not retaliate, and He left that as an example for us.

I think God's people today ought to be a generous people, a forgiving people, just because of Jesus. And I hope today that this Christian ethos or ethic would be somewhat more developed in our spiritual lives by the Holy Spirit, as we consider the life of Jesus.

I pray that as a Church, we would be seen and known as a people who will follow the footsteps of Jesus, in willingness to suffer, not that we become doormats, there are recourses that we can go to, but the posture is one where we are willing to turn the other cheek, as well.

And maybe in so doing, your husband may see the life of Christ in you. Your father will see the life of Christ in you. Your colleagues will see the life of Christ in you. People around you would see the power of God in your life, and you would become that light that shines brightly before the world.

If you're here today and you do not know Jesus, let me tell you, Jesus suffered all that, not because He had any sin; He had none! But He suffered all that in order to suffer for your sins, and to pay the ransom to set you free from sin.

It is our prayer, our Church prayer that if you're here and you do not know Jesus, you would see that He's the Lamb of God, the innocent Lamb of God, sacrificed to take away the sin of the world. May you look to Him and be saved.

Let's bow for a word of prayer together.

Father, we thank You once again for Your Word. And we pray that as Your people, we would not have philosophies or world views that are shaped by popular opinion, but our minds will be transformed, we will be renewed, that we would be more like Jesus, even in something so radical as turning our other cheek.

Thank You, You did not leave a set of theory only for us, but Your Son was born into this world, walked on soil right here, suffered and died, to leave an example, a series of footsteps for us to follow. May Your Church today follow Jesus well.

Again, we pray for friends, guests, that You will touch their hearts, that they would see the marvelous generosity of Jesus, and may they turn from sin and believe in Him, that they might be saved.

Bless Your Church. We thank You in Jesus' Name, Amen.

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