• Service times

    Services times are:

    Saturday night 7:30 pm for our Chinese/English service. (Pastor Daniel Choi.)

    Sunday 10 am for our English language service (Senior Pastor Jeff Whittaker).

    Sunday 11:30 am for our Chinese (Mandarin) language service. (Pastor Daniel Choi.)

  • Contact details…

    Physical and postal address:
    4 Inverary Avenue,
    Auckland 1023,


    (0064 9) 6306010

    Rev. Jeff Whittaker
    Pastor Daniel Choi

  • Church Officers…

    Church Treasurers: Christina King and Li Ying

    Church Secretary: Margaret Whittaker

    Church Deacons: Anne Bartley, Ian de Stigter, Kristy Choi, Willa Hui, Donglan Zhang and Alfred Zhou.

  • Advertisements


Armageddon: a word that stirs the popular imagination with visions of must-win battles between the good guys (typically humanity as a whole if the enemy is galactic and alien, or our side if the enemy is the military force of a different religion) and the bad guys. And the way the plot line runs out is predictable, with the good guys winning after an epic struggle. Most of these scenarios are loosely based on the Bible verse from Revelation 16: 16: And they assembled them (‘them’ are the kings of the whole world) at the place that in Hebrew is called Harmageddon (that is, the Hill of Megiddo).

It’s one thing for Hollywood to conjure up spectacular apocalyptic battle scenes for block-buster movies. More alarming is that extremist Christian and Muslim fundamentalists want to precipitate exactly this situation, with the belief that their side will win a final and decisive battle that will usher in the end of the world with themselves (Christians or Muslims – because the other is viewed as the real enemy) vindicated by God as on the winning side of history. It is no surprise that one of the aims of ISIS has been to lure Western (considered by ISIS to be Christian) military forces into just such a showdown.

All this is actually a distortion of what the Bible teaches about this geographical place.


The modern-day Tel Megiddo in northern Israel. Now the Megiddo National Park, it is a World Heritage Site. (Tel: An archeological mound)

In the book of Joshua, we read that Israel invaded the land of Canaan. Joshua is recorded as having conquered the king of Megiddo. However, as Bernhard Anderson notes in his ‘The Living World of the Old Testament (4th Edition),’ the Israelites only managed to entrench themselves in the central hill country, and could not dispossess the Canaanites of the plains. The most strategic area under Canaanite control was the Valley of Jezreel. Running through this valley was the main commercial route from Egypt to Mesopotamia. Guarding the pass into the valley was the Canaanite fortress of Megiddo, the scene of many decisive battles. Israel’s economic life was threatened as long as the Canaanites controlled this strategic pass.

In the time of the Judge Deborah, a victory by the waters of Megiddo over several local kings was achieved (Judges 5). But the victory is ascribed to God. Rain bogged down the Canaanite chariots, removing their strategic advantage. Israel’s military leader Barak oversaw the mopping up operation, but the victory was God’s. (This is ironic, as the Canaanites worshipped the weather God Baal. On this occasion, the forces of Baal are routed because of a weather event.)

Later, during the reign of Solomon, and with Megiddo now in Israelite hands, Solomon appointed a high official (Baana) to Megiddo (1 Kings 4), and rebuilt its walls (1 Kings 9). Still later, and with Israel now split into a northern kingdom (Israel) and a southern kingdom (Judah), Megiddo features again as the place where King Ahaziah of Judah dies. Ahaziah had been visiting King Joram – son of the notorious king Ahab – of Israel while he (Joram) recuperated from military injuries. A coup against Joram occurs; Joram is killed, and Ahaziah dies from wounds at Megiddo as he attempts to flee the coup plotters (2 Kings chapter 9).

Still later in the monarchy period, and during the reign of (good) King Josiah of Judah, battle looms between the Assyrians and Pharaoh Neco II of Egypt. Josiah decides to fight Neco’s forces at Armageddon. Neco warns Josiah that this is not his battle, and to stay out of it. Josiah ignores this, and dies at Megiddo (2 Kings chapter 23, 2 Chronicles 35).

Can you see the pattern that is emerging? This pattern is one which John the Revelator would have assumed that the readers of his apocalypse (Revelation) would recognize in his allusion to Armageddon in Revelation 16:16. The pattern seems to be this: Armageddon is a place of judgment of national leaders and their empires. Further, it seems that the victories achieved at Armageddon belong to God, God exercising judgment through the exigencies of historical processes. The decisive verse of Revelation 16:16, placed as it is within the judgment of the seven bowls of God’s wrath and their resonance with the plagues of Egypt, suggests that it was the Pharaoh who contended with Moses who is first in view of this judgment despite the action not occurring at Megiddo. This Pharaoh becomes a type of arrogant and oppressive leaders who, together with their people, come under God’s judgment.

Armageddon, then, is not the place where Christian or Muslim heroes duke it out establish who God favours in the end. In my view, God has chosen humanity in Christ at the cross, and has called us to live out his way of peace. ‘Armageddon’ awaits those who eschew the way of peace and arrogantly choose to subjugate those unfortunate enough to come under their oppressive control. As the Bible says: Those who live by the sword will die by the sword.


Discerning a timeline in the book of Revelation

In my previous blog on the book of Revelation, I spoke about the way my friends and I used to try and fit contemporary events into what we discerned to be the timeline implicit in the book of Revelation. We were convinced that prognosticators like Hal Lindsey or Barry Smith (a New Zealand speaker) had pierced the mysteries and that we were truly living in the last days as they described. The problem has been, of course, that the predicted associations have been superseded. This shouldn’t have surprised us, because behind us lay centuries of superseded prophetic associations with the book of Revelation.

Again referring to my last blog; there I made the case that the events associated with the seals of Revelation chapters 5 through to 8: 5 relate to circumstances contemporaneous with John the Revelator, in particular to living under the aegis of a foreign power. Revelation chapter 8 then moves immediately on to look at a series of disasters associated with seven angels blowing seven trumpets. Talking with my friend and Revelation scholar Graeme Carley some time ago, he stated that we should view the trumpets as associated with the entry into the Promised Land by God’s People at the end of the Exodus. I agree with him. But I want to take this train of thought further. I reckon that the disasters associated with the seven bowls of God’s wrath (Revelation 16) resonate strongly with the plagues of Egypt.


Taking all this into consideration, then, I think that the timeline running through the book of Revelation is a journey back through Jewish history from the time of John the Revelator. At the end of this journey, what do we find but a reversal of the eviction from Eden now seen as permission to enter the new Jerusalem. (Incidentally, in a previous blog I shared that I believe Paul has used Jewish history as a template for the book of Romans, but starting with Genesis and ending with life under Roman occupation.)

Viewed in this way, Revelation ceases to be a blueprint for the future of humanity. Instead, and in fitting with the apocalyptic genre, the prophetic aspect of the book is more as defined by Walter Brueggemann as being a fleshing out for humanity of the consequences of failing to live out God’s covenant stipulations.

The seven seals of Revelation chapter 6

When I was a new believer in the mid-1970s, Hal Lindsey’s book ‘The Late, Great, Planet Earth’ made a huge impact on my friends and me. Many were the discussions, debates and arguments about unfolding world events and how they fitted in with prophetic fulfilment schemas. Forty years on, and supposedly rock-solid fulfilments have fallen by the wayside, to be replaced by others. Over this time, many have been the predictions of the end of things. And so, when some of the good folk at my church asked me about Harold Camping’s prediction some time before the actual date, I answered that we would be gathering for worship as usual the day after Camping’s supposed end of the world. But I was annoyed by the ridicule that Camping’s false prediction attracted. I decided to investigate the ‘predictions’ of Revelation in particular. I had a specific question in mind: Are the various disaster scenarios sketched out in the book of Revelation one-off events that find just one fulfilment in history? Another way of asking this is: Is the book of Revelation describing a linear progress from the writer John’s time through to the end of the world?

Even a cursory reading of the book of Revelation reveals that it is a carefully crafted example of the apocalyptic genre. Like many others, I have been intrigued by the chapters dealing with the seals, the trumpets, and the bowls. These chapters are like a skeleton supporting the surrounding material. Here, though, I want to concentrate on the seals which are introduced in chapter 6.


Preceding the introduction of the scroll with its seven seals, are two chapters with messages to churches located in first-century Western Turkey (chapters 2 and 3), and two chapters describing heavenly worship and introducing Jesus as the Lamb that was slain (chapters 4 and 5). These four chapters would seem to be contemporaneous with John the Revelator. Are the disasters associated with the seals to be taken, then, as predictions of future events? Exploring the imagery used suggests an answer.

First, seals are mentioned in the Bible over a time period from the kings of Israel through to the Exile and the exilic prophets. This is probably too diffuse a period to be helpful. However, looking at the four horsemen is another matter. Many commentators note that the four horses resonate with those described by Zechariah. Prophesying early in the post-exilic period, Zechariah’s vision (Zechariah chapter 1) is suggestive of the mounted patrols which ‘policed’ the Persian Empire (from ‘The Lion Handbook of the Bible). Laurie Guy – I strongly recommend Guy’s ‘Making Sense of the Book of Revelation’ (Regent’s Study Guides 15) – notes that the mounted archer of Rev 6:2 is probably an allusion to the much-feared Parthian cavalry who defeated the Romans in 53BC, 35BC, and 62AD. (And so, this horseman is not an image of Christ.) Guy also suggests that Rev 6: 3, 4 describe a civil war scenario. Generally, Rev 6: 8 echoes Ezekiel 14: 21, recorded from Exile in Babylon shortly before the destruction of Jerusalem in 587BC.

All of this says to me that the disasters associated with the four horsemen released by opening the seals describe the experience of people living in the Middle East around the time the book of Revelation was written. Are the events described then predictive of some future (to John the Revelator) catastrophe? I would say ‘yes’ and ‘no.’ I believe that for John these disasters associated with the seals are not future events awaiting a some-time one-off fulfilment. Rather, when people – especially the people of God – find themselves at any time in history subjugated under the boot of foreign Empire, then they will know these conditions only too well.

What, then, is the future of God’s people? The answer comes from the scenes of the heavenly throne room, with its powerful depictions of those who have gained the crown of life despite suffering and persecution. If you, dear reader, are suffering under the draconian boot of Empire, may you know the strength of the Lamb as you persevere in righteousness unto victory.

Noah, the flood, and violence…

The more prominence a topic is given in Scripture, then the implication is that the more important it is. On this basis, the Noahic flood and other material associated with Noah dominate the opening part of Genesis. From Genesis 5: 28 (where Noah is introduced), through Genesis chapter 10 (which lists Noah’s descendants), the emphasis yet is on the catastrophic flood out of which Noah, his family, and a sample of all flesh are saved.

Genesis chapter 6 is headed up The Wickedness of Humankind in my Bible (NRSV). And certainly humanity is condemned in verses 5 and 6 for possessing evil hearts. But, in verse 7, God admits to regret at creating not just humankind, but also animals, creeping things, and birds. From verses 11, it is clear that all flesh – that is human beings, birds, animals wild and domestic, and all creeping things – that draws breath is implicated in God’s critique of violence. Verse 12 and 13 describe all flesh as being corrupted, with the corruption being evidenced by violence. And so God decrees that all flesh must perish, with the flood being the chosen instrument of eradication. However, as Genesis 8: 21 acknowledges, the solution didn’t work.

This lumping together of all flesh as corrupt raises some fascinating questions, first about human culpability, but then about animal culpability. The recently reported anthropological finding of a pre-historic mass grave in which the bones show clear signs of human inflicted violence raises the question: Has humanity ever been anything other than violent, the Garden of Eden story notwithstanding? (I believe this finding contradicts the assertion of people like Karen Armstrong in ‘Fields of Blood: Religion and the History of Violence’ who contend that human violence did not begin until the advent of settled agriculture.) Have carnivorous or omnivorous animals ever been anything other than predatory? Palaeontology doesn’t indicate that these animals have been anything other than predatory. As Science discovers that animals also exhibit sentient awareness of things traditionally only attributed to human beings, albeit in more rudimentary form, are animals then to be held to human ethical standards? Can animal life be different if humanity changes for the better as hinted at in Romans 8? Has Isaiah picked up on the implications of this in his vision of the peaceable kingdom (Isaiah chapter 11), imagining a human and an animal world without predation? Can a lion truly be leonine while vegetarian?

John August Swanson's rendering of Isaiah's vision of the peaceable kingdom.

John August Swanson’s rendering of Isaiah’s vision of the peaceable kingdom.

As various utopian visions in the Bible make clear, humanity is certainly aware that it could live differently, co-operating peaceably not just with other human beings but also with the rest of the created world. We describe this as the kingdom of God coming in its fullness. Advances in many fields – we owe a huge debt to science – means that we should be optimistic. But all of the foregoing discussion means that the peaceable kingdom, the utopian vision of Isaiah, cannot be brought about by attempting to eradicate violence with an imposed death sentence. In fact, maybe we are being shown that the peaceable kingdom can only be brought into being by sacrifice that puts human violence into the spotlight. That, of course, brings us to the cross of Christ…

Thirty pieces of silver…

The image of ‘thirty pieces of silver’ has established itself in Christian, and indeed in Western, lore as a byword for betrayal, for selling out. Coming from the Easter story of Judas offering to betray Jesus, it’s interesting to find that the image was not new at that point. A little research on the internet throws up numerous discussions about the thirty pieces of silver, and what they signified already in the time of the New Testament writers.


And so, one finds discussion on the thirty pieces of silver that Zechariah – in a difficult piece of prophetic writing (Zechariah chapter 11) – suggests is the dismissive value that the leaders of Judah put on God’s shepherding care. There is the reference in Matthew 27 to Jeremiah’s purchase of a field for this amount (although the Old Testament precedent cannot be found), the price being linked to that required to redeem someone (presumably from slavery). And then there is the statement in Exodus 21: 32 of 30 shekels as being the value of a slave. [Of course, it is not certain that ‘pieces’ are ‘shekels.’ Nevertheless, there does seem to be a significant usage of thirty units of money.]

Now, this is probably familiar material to many of you. But I want to push things a little further. The original events of Easter were set around the annual Passover festival, when Israel gathered in Jerusalem to celebrate God’s rescuing them from slavery in Egypt. So, what are Israel’s leaders doing paying a slave price – whoever may be considered to have been bought – in the midst of a celebration of rescue from slavery? Does not this expose them to self-condemnation?

In fact, I think this points out that judgment does not fall on any of us because we fall short of standards we know nothing about. I think that we all stand with Israel’s leaders, and are found to be sinners because self-interest over-rules a commitment to higher principles that we openly espouse.

Thank God that all this sin, for all of us sinners, was taken to the cross by Jesus Christ and its condemnatory power destroyed there.

Structure in the book of Romans…

Romans is a fascinating book, and rightly regarded as hugely important for its presentation of Paul’s theology. Arguments about meaning, themes and structure abound. And so Bishop Tom Wright states (in his commentary in The New Interpreter’s Bible series) …it remains the case that anyone who claims to understand Romans fully is, almost by definition, mistaken. That be-as-it-may, reading Wright’s commentary, particularly his analysis of Romans chapter 6, sparked for me an investigation into a possible structure underlying the book.


My thesis is this: I believe that Paul has presented theological arguments based on ideas corresponding to events from Israel’s history. Further, at each point, Paul shows God’s impartiality with regards to Jew and Gentile. And faith remains the major key to unlocking Paul’s ideas. Let me illustrate my thesis as follows.

Text                                       Theme (from NRSV)                  Comments on the relation to Israel’s history

Romans 1: 1 – 7                    Introduction.                              Importance of faith introduced.

Romans 1: 18 – 32                The guilt of humankind.             Refers to CREATION & HUMAN BEHAVIOUR BEFORE THE FLOOD.

Romans 2: 1 – 16                  The righteous judgment of God.   Refers to God’s universal judgment through the FLOOD.

Romans 2: 17 – 3:20           The Jews and the Law. None is righteous.  Challenging a sense of privilege that might come from NOAH’S exemption from the Flood and its consequences.

Romans 3: 21 – 31              Righteousness through faith.        JESUS IS THE NEW ARK.

Romans 4: 1 – 25                The example of Abraham. God’s promises realised through faith. ABRAHAM AND GOD’S PROMISES. (Abraham as the universal example of how to approach God.)

Romans 5: 1 – 21                Results of justification. Adam and Christ.  Refers to God’s rescue of his people from slavery in Egypt through MOSES.

Romans 6: 1 – 23               Dying and rising with Christ. Slaves of righteousness.  Escape through the RED SEA. Becoming the PEOPLE OF GOD through redemption.

Romans 7: 1 – 25               An analogy from marriage. The Law and sin. The inner conflict.  THE GIVING OF THE LAW AT SINAI.

Romans 8: 1 – 38              Life in the Spirit. Future glory. God’s love in Jesus Christ.  Alludes to what God intended for his people as they occupied the PROMISED LAND.

Romans 9: 1 – 29              God’s election of Israel. God’s wrath and mercy.  God’s JUDGMENT of his people while living in the PROMISED LAND.

Romans 9: 30 – 10: 21     Israel’s unbelief. Salvation is for all.  EXILE, and crying out for SALVATION.

Romans 11: 1 – 21           Israel’s rejection not final. The salvation of the Gentiles. All Israel will be saved. RETURN FROM EXILE IN BABYLON.

Romans 12: 1 – 12          New life in Christ. Marks of the true believer.  Living as the newly redeemed people of God BACK IN THE LAND.

Romans 13: 1 – 14          Being subject to the authorities. Love for one another. An urgent appeal.   Living under INTERNAL EXILE (with an external focus to state and neighbour).

Romans 14: 1 – 15: 13   Do not judge another. Do not make another stumble. Please others, not your selves. The gospel for Jews and Gentiles alike. Living under INTERNAL EXILE (with an internal focus on the people of God).

Romans 15: 14 – 33      Paul’s reason for writing so boldly. Paul’s plan to visit Rome. PAUL: An outward focus of concern for the church (including the role of Paul’s famous collection).

Romans 16: 1 – 27      Personal greetings. Final instructions. Final doxology.  PAUL: An inward focus of concern for the church in ROME.

(Apologies for the ‘table.’ I could not get the table I had prepared to copy into WordPress!)

Now, I may be exercising my faith in seeing this structure in the book of Romans. It does have an advantage in that chapters 9 to 11, so often considered a large gloss by another author, fits right into the pattern.

Anyway, may you be blessed as you wrestle with the book of Romans, and the ideas and truths that are so important to our Christian faith.

Feed my lambs…

In February, I blogged about the structure of John’s gospel. I contended that John’s gospel is written with a chiastic structure. Today I want to explore part of that chiasm. In particular, I want to look at John 1: 19 – 34 and contrast this with John 21: 15 – 19.

In John 1: 19 – 34, John the Baptist is asked: “Who are you?” He answers with three negations. First he confesses that he is not the Messiah. Next he states that he is not Elijah. Then he tells his interlocutors that he is not the prophet. A few verses later, John the Baptist affirms Jesus three times. First, he declares: “Here is the Lamb of God who takes away the sin of the world!” Then he describes how Jesus is the One who baptizes people with the Holy Spirit. Finally John the Baptist testifies that Jesus is the Son of God. So we have here three clarifications about who he – John the Baptist – is not, followed by three affirmations as to who Jesus is.

In John 21: 15 – 19, Peter is asked three times if he loves Jesus. (This of course follows from Peter’s three-fold denial of Jesus in John 18. Chiastically, this part of John 18 pairs with John 3: 22 – 35 where Jesus is again affirmed by John the Baptist, although not with a clear three-fold pattern. Nevertheless, the chiastic pattern does seem to contrast John the Baptist – in the earlier chapters of the gospel – with Peter – in the later chapters.) Each time Peter responds positively, although in the Greek he uses a weaker word for love than that used by Jesus. And each time Peter is given a charge by Jesus: ‘Feed my lambs’, ‘tend my sheep,’ and then ‘feed my sheep.’

Lambs on Iona.

Lambs on Iona.

I wonder if this charge to Peter doesn’t anticipate the pressure that Jesus knew would come upon the Early Church. Who better to prepare young believers experiencing persecution to stand firm in their faith and not deny Jesus than the one – Peter – who knew the agony of denial and yet also the astringent joy of forgiveness and reinstatement. How would we deal with these pressures if they were to come upon us?