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10. Church Membership

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Do we need to join a local church? Is formal church membership something the Bible teaches? Some don’t think so, including some churches and denominations. It is commonly argued, “God knows who are his. All believers are part of the universal church. The Bible never explicitly commands formal church membership. Why then should joining a specific church be encouraged or required?” Certainly, salvation is most important, and the New Testament never explicitly commands formal church membership. However, formal membership in a local church is clearly implied throughout the New Testament and is, therefore, expected of every believer.

How does the Bible demonstrate the need for formal church membership?

1. Evidence for church membership is seen in the fact that many of the New Testament epistles were written to local churches or their leaders (Colossians, Philippians, 1 and 2 Timothy, etc.).

Obviously, when those letters were received, people had to be able to distinguish whether they were part of those churches or not. Likewise, in Revelation 2-3, Christ actually gave commendations and/or rebukes to seven local churches. To Christ, there were specific people identified with those local congregations whom those words applied to and people outside of them whom the words did not apply. Without a formal membership, how could those believers and their leaders know who were part of those churches?

2. Evidence for church membership is seen in the language in Acts about the early church.

For instance, Acts 2:41 says this about the church in Jerusalem: “So those who accepted his message were baptized, and that day about three thousand people were added.” When people had repented and were baptized, they were added to the existing believers—the church. It is clear that the church was keeping a numerical count of those added to them. Acts 4:4 says that number grew to 5,000. Therefore, they were keeping track of who were part of the church.

Also, many other statements in Acts point to a well-defined church membership. Acts 8:1 refers to the “church in Jerusalem.” Acts 15:22 talks about a gathering and decision by “the whole church,” again describing the Jerusalem church. In order for the “whole church” to be gathered and agree on something, there must be a distinguishable and well-defined group. Likewise, Acts 14:23 recounts Paul and Barnabas appointing elders in “various churches.” The language in Acts of the early church argues for a defined membership.

3. Evidence for church membership is the fact that elders are called to shepherd local churches and will be held accountable for doing so.

In Hebrews 13:17, the author said this to Jewish Christians, “Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work.” If elders are going to give an account to God for the members of their flock, they must know who belongs to it. They are not accountable for every church visitor or person who attends church. They are accountable for those who have publicly committed to the church and its leadership.

4. Evidence for church membership is Christ’s command to practice church discipline.

In Matthew 18:15-18, Christ gave a four-step process for restoring a sinning member. This includes going to them one on one, with another person (or two), then bringing it before the church, and finally the person being removed from fellowship (Matt 5:18; cf. 1 Cor 5:11). Logically, only somebody who is clearly part of a local church and submitted to her leadership can be removed from church fellowship.

5. Evidence for church membership is the need for believers to fulfill the “one another” texts in the New Testament.

For example, Hebrews 10:24-25 says:

And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.

Instead of forsaking the assembly, we are called to faithfully meet together, to “spur one another on to love and good works” and “encourage each other,” as we wait for Christ’s coming. Also, 1 Peter 4:10 says: “Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God.” We are each called to find our gifts and use them to “serve one another.” It is hard to faithfully do these without committing to and regularly meeting with a local body of believers.

Though Scripture never explicitly commands joining a local church, it is clearly implied throughout the New Testament and, therefore, expected. In joining a local congregation, we commit to pray for those believers, to serve them, to hold them accountable, to help them grow, and to partner in reaching the lost locally and globally, among other things.

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

Related Topics: Ecclesiology (The Church)

Appendix 1: Study Group Tips

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Leading a small group using the Bible Teacher’s Guide can be done in various ways. One format for leading a small group is the “study group” model, where each member prepares and shares in the teaching. This appendix will cover tips for facilitating a weekly study group.

  1. Each week the members of the study group will read through a select chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
  2. Prior to each meeting, a different member can be selected to lead the group and share Question 1 of the reflection questions, which is to give a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop their gift of teaching. It also will make them study harder during the week. Or, each week the same person could share the summary.
  3. After the summary has been given, the leader for that week will facilitate discussions through the rest of the reflection questions and also ask select review questions from the chapter.
  4. After discussion, the group will share prayer requests and pray for one another.

The strength of the study group is the fact that the members will be required to prepare their responses before the meeting, which will allow for easier discussion. In addition, each member will be given the opportunity to teach, which will further equip their ministry skills. The study group model has distinct advantages.

Copyright © 2020 Gregory Brown

Related Topics: Ecclesiology (The Church)

Appendix 2: Reflection Questions

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Writing is one of the best ways to learn. In class, we take notes and write papers, and these methods are used to help us learn and retain the material. The same is true with the Word of God. Obviously, all the authors of Scripture were writers. This helped them better learn the Scriptures and also enabled them to more effectively teach it. As you reflect on God’s Word, using the Bible Teacher’s Guide, take time to write so you can similarly grow both in your learning and teaching.

  1. How would you summarize the main points of the text/chapter? Write a brief summary.
  2. What stood out to you most in the reading? Did any of the contents trigger any memories or experiences? If so, please share them.
  3. What follow–up questions did you have about the reading? What parts did you not fully agree with?
  4. What applications did you take from the reading, and how do you plan to implement them into your life?
  5. Write several commitment statements: As a result of my time studying God’s Word, I will . . .
  6. What are some practical ways to pray as a result of studying the text? Spend some time ministering to the Lord through prayer.

Copyright © 2020 Gregory Brown

Related Topics: Ecclesiology (The Church)

Appendix 3: Walking The Romans Road

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How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?

Paul said this to Timothy:

You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.

2 Timothy 3:14-15

One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it, nobody can know how to be saved.

Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.

How can we be saved? What steps must we take?

Step One: We Must Accept That We Are Sinners

Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is reflecting God’s image. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.

Furthermore, we do not only sin when we commit a sinful act such as lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul, and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.

What’s the next step?

Step Two: We Must Understand We Are Under The Judgment Of God

Why are we under the judgment of God? It is because of our sins. Scripture teaches that God is not only a loving God, but he is also a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”

A payoff or wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.

Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.

How should we respond to this? This leads us to our third step.

Step Three: We Must Recognize God Has Invited All To Accept His Free Gift Of Salvation

Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.

Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”

Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.

How do we receive this free gift?

Step Four: We Must Believe Jesus Christ Died For Our Sins And Rose From The Dead

If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.

Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And after he was buried, he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.

Christ’s death satisfied the just anger of God over our sins. When God looked at Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.

If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?

Step Five: We Must Confess Christ As Lord Of Our Lives

Romans 10:9-10 says,

Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.

Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.

Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.

How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”

If you admit that you are a sinner and understand you are under God’s wrath because of it; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.

If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.

Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.

Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).

Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

Related Topics: Ecclesiology (The Church)

The Bible Teacher’s Guide, Ecclesiology: Understanding God’s Church

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And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Ecclesiology can be used for personal study or as a six to eight-session small group curriculum, depending on how the leader divides up the topics. For small groups, the members will read a chapter (or chapters) and discuss the reflection questions and anything else that stood out in the reading within their gathering. Or, the chapter can be read before the gathering, with the meeting focusing only on discussion.

Ecclesiology is the study of the church. The church is not a building; it is God’s people throughout the world. God has chosen the church to be his global representative (Matt 28:19) and to glorify him throughout eternity (Eph 3:21). The church is God’s temple (1 Cor 3:16) and his family (Gal 6:10). It is Christ’s body, including various members with different spiritual gifts (1 Cor 12:12-28). It is the salt and light of the world (Matt 5:13-14). While on earth, Christ promised to build his church and that the gates of hades will not prevail against it (Matt 16:18). It is the most important institution in the world. Therefore, as the church goes, the world goes. If the church is healthy, it positively impacts society, and if it is unhealthy, it negatively impacts society. Therefore, what we believe about the church is very important. Let’s study it together with the Bible Teacher’s Guide. May God the Father, Christ the Son, and the Holy Spirit richly bless your study!

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

This book is also available for purchase here on Amazon.

Related Topics: Ecclesiology (The Church)

10. Famous Last Words (Gen. 46:1-50:26)

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Last words can be so memorable and powerful. Joshua said: “As for me and my house, we will serve the Lord” (Josh. 24:15). Jesus said seven last words from the cross, including: “Father, forgive them for they know not what they do”(Lk. 23:24). In this article, we look at the last words of two men of the O.T., a father and a son, and what a contrast between them! This is the tenth and final message in my series on the life of Joseph. Our subject is: “The end of two contrasting lives.” In this study we learn that how our lives end often reflects how we lived.

Finally the day arrives when the restoration of fellowship between Joseph and his brothers is complete and they convince their father, Jacob, to move with them to Egypt (45:27-28). Having recovered from the stunning news that Joseph is alive, Jacob and his entourage leave Canaan for their new life in Egypt. When they come to Beersheba, they offer sacrifices to God (46:1) and, once more, God speaks to Jacob in a dream at night (46:2; cf. Gen. 28:13; 32:27f.). Beersheba is an important place for it was here that Abraham and Isaac had lived years ago. It was here that Abraham had called upon God. It was here that Abraham died. Now God appears here once more – this time to Jacob.

It’s always a faith-boosting experience when, after having made a decision, God confirms it. Here He confirms Jacob’s decision to move to Egypt with this wonderful affirmation of who He is and the trustworthiness of his word.

First, God assures Jacob about going to Egypt. 2 That night God spoke to Israel in a vision: ‘Jacob, Jacob!’ he said. And Jacob replied, ‘Here I am.’ 3 God said, ‘I am God, the God of your father’” (46:2-3a). This reminds us of Jacob’s last personal encounters with God at Bethel (Gen. 28:13) and then at the river Jabbok (32:24-32), doesn’t it? Let there be no mistake about it, this was God speaking, the God of Jacob’s grandfather, Abraham, and his father, Isaac. This same God is Jacob’s God, who now affirms to him the course of action he is about to take.

“Do not be afraid to go down to Egypt” (46:3b). God is saying, “Don’t be nervous about leaving Canaan or about what your sons have told you - it’s the right thing to do.” God assures Jacob that He will fulfill his promise to Abraham: (1) His promise concerning Israel as a nation - “I will make you into a great nation there” (46:3c); and (2) His promise concerning the land of Canaan – “I will go down with you to Egypt and I will also surely bring you back” (46:4a). In other words, God will bring Israel back to Canaan and they will once again occupy the land that He had promised Jacob’s forefathers.

And so the whole family and their possessions move from Canaan to Egypt (46:5-27). You may wonder why God would affirm their move from Canaan to Egypt when Canaan was the land that God had promised to them. Why would they leave it? Well, God says it’s just a temporary move. Eventually He would bring them back again to Canaan. There may be twists and turns in the road, but God always keeps his word - His promises do not fail.

Second, God comforts Jacob that Joseph is alive. “Joseph’s hand shall close your eye” (46:4b). In other words, not only is this divine confirmation that Joseph is alive but, more than that, Joseph himself will personally attend Jacob when he dies. So, there you have it. We have a God who assures and comforts us. We have a God who is absolutely trustworthy – he keeps his promises. We have a God who sees, who hears, and who acts.

So, Jacob’s sons take charge of the move. They carry their father, children and wives in the carts that Joseph had given them, along with their livestock and possessions. And the entire family moves from Canaan to Egypt. No one is left behind (46:8-25) - 70 persons in all (46:27).

When they arrive in Goshen, Joseph is ready for a family reunion. Joseph “fell on (Jacob’s) neck and wept a good while” (46:29). Seeing his father again has been the longing of Joseph’s heart. Seeing his long lost son is beyond Jacob’s wildest dreams. Everything is put in order again – the family is reunited. Now at 130 years old, Jacob is ready to die (46:30). But in fact he lives for 17 more years (47:28), the exact age of Joseph when he disappeared those many years before.

Upon their arrival in Egypt, what a reunion it must have been between Jacob and his favorite son (46:28-34). It had been many years since they had seen each other. No wonder Joseph “fell on his neck and wept on his neck a good while” (46:29). And then, of course, Joseph introduces them to Pharaoh, who not only offers them “the best of the land” (the land of Goshen) to live in, but also offers them employment looking after his flocks (46:3-10). And Joseph settles them in their new home in Goshen (47:11-12).

And so Jacob’s sunset years begin (47:13-50:3). In Egypt the famine had just reached its peak – “there was no bread in all the land” (47:13). So bad was the economy that the people ran out of money and Joseph began to trade their livestock for bread. The next year, the people have no money and no livestock, only their bodies and their land. So, Joseph acquires all the land of Egypt for Pharaoh and in exchange he gives the people seed for them to grow grain, of which they are to give back 20% to Pharaoh. And the people said, “You have saved our lives; may it please my lord, we will be servants to Pharaoh (47:25).

But it was not so among the Israelites in Goshen. There, they had food, possessions, and lots of children. Despite the desperate economic conditions and famine in Egypt and Canaan (47:13-26), Israel prospered - Israel gained possessions in it and were fruitful and multiplied greatly” (47:27). How faithful is our God to his word and his people!

In this protected and prosperous community, Jacob’s life ends. Never had he dreamed that he would see his favorite son again. And yet, not only does he spend 17 more years with him, but he also gets to see Joseph’s two sons, Ephraim and Manasseh.

The section we are studying breaks down into two parts each dealing with the last words and deaths of these two great men. First...

I. Jacob’s Last Words And Death (47:28-50:21)

Jacob’s deathbed scene is very touching and instructive. Last words are important for they often affect subsequent generations.

1. Jacob Secures His Burial Site (47:29-31)

Jacob makes Joseph promise to not bury him in Egypt but to bury him with his forefathers in Canaan (47:29-31). This was the land which once again would be the permanent home of the Israelites as promised to them by God and Jacob would return there for his final resting place. This was the same place where Abraham and Sarah and Isaac and Rebekah were buried and where Jacob had buried his wife, Leah (cf. 49:29-32). Though he despised Leah during her lifetime, he chose to be buried beside her in his death. We can understand why he wanted to be buried on the family burial ground – but why specifically where he buried Leah? Perhaps he now regretted how he had treated Leah and perhaps he wanted to honor her as his first wife.

Unrestored relationships can cause so much regret. Isn’t it often the case that after someone has died, we regret the way we treated them when they were alive? So many people live with regrets saying, “If only .... If only I had known, I would have gone and seen them and put things right. If only we had had one more chance to talk.” Some children and parents are divided and never reconcile, ending up sometimes living a lifetime of regret. Friends sometimes squabble and fall out over something and never make things right. Some Christians fight over differences (often minor) and never speak to one another again. These broken relationships leave scars that sometimes never heal because they’re never put right. Perhaps that was Jacob’s motivation here. Perhaps he finally realized that Leah was not to blame – she had done nothing wrong. She hadn’t deceived him, Laban had. She hadn’t forced him to marry her. She had been embarrassed just as much as Jacob. She was just as much the subject of Laban’s scheming and deception as Jacob was.

So often, we make decisions we later regret. We treat people badly and never put it right. We act in unloving ways towards them. We shun them while showing favoritism to others. That is so hurtful and so wrong. Let’s make sure that if we have perpetrated a broken relationship that we go and get right with the other person. And even if we are the one who has been ill-treated, let’s make sure that we act like Joseph and bend over backwards to reconcile with those who have wronged us.

2. Jacob Utters His Last Words (48:1-49:27)

This scene is reminiscent of years before when Jacob came to his old, blind father’s side (27:18-29). When he hears that his father is ill, Joseph hurries to his bedside, taking with him his two sons (48:1). Evidently, Joseph wanted his sons to connect with their grandfather one last time and to receive his all-important blessing. Energized by their presence and the imminence of his death, Jacob utters last words that will have an impact on the twelve tribes long after his demise.

a) Jacob repeats God’s promise to Joseph (48:1-4) that “I will make you fruitful and multiply you, and I will make of you a company of peoples and will give this land (Canaan) to your offspring after you for an everlasting possession” (48:3-4). This is the same promise that God had made previously to Abraham and Isaac (cf. 12:1-3; 15:18-21; 26:2-4) and to Jacob (cf. 28:10-19; 35:6-13). God does not go back on his word nor fail to carry it out.

b) Jacob blesses Joseph’s two sons (48:5-20). “Your two sons, Ephraim and Manasseh...are mine, as Reuben and Simeon, they shall be mine” (48:5). This is a surprising twist at the end of this story, one that is loaded with pathos, a touching scene by all accounts.

First, Jacob effectively adopts Ephraim and Manasseh as his own sons on an equal basis with his own two oldest sons, Reuben and Simeon (48:5). Thus, Jacob’s next-to-youngest son, Joseph, receives a greater share of the estate than his eldest son, Reuben, as the custom of the day required.

Second, Jacob blesses Ephraim, Joseph’s younger son, with a larger portion than Manasseh, the older son (48:8-20), pointing to a day in the future when the tribe of Ephraim would be the dominant tribe in the northern kingdom of Israel (cf. 48:19).

It’s touching, isn’t it, how Jacob’s thoughts go back to Rachel who died in Canaan (48:7). Rachel was the love of his life and Joseph was her firstborn son. Because of that, Joseph’s two sons would receive the same inheritance as a firstborn son and, by so doing, Joseph would received a double portion.

Third, in this scene, Jacob tenderly says to Joseph, “I never thought I would see your face again; but in fact, God has also shown me your offspring” (48:11).

c) Jacob blesses Joseph himself (48:21-22). First, he blesses Joseph with God’s presence and God’s promise: “God will be with you and bring you back to the land of your father” (48:21). Then, he blesses Joseph, “as one above his brothers” with an extra portion of land, the land of Shechem (48:22).

d) Finally, Jacob utters his last words to his others sons (49:1-27), whom he gathers around him in order to “tell you what shall happen to you in days to come” (49:1). Here Jacob conducts a comprehensive and final assessment of each son’s life, uttering words of blessing, assigning appropriate rewards, and, where necessary rebuking them.

One by one Jacob addresses his twelve sons. It’s sad, isn’t it, that Jacob cannot unreservedly bless them all. It’s sad that he has such bad memories.

For Reuben, his firstborn son who should have been his father’s delight, the one he had hoped would carry on his legacy, turned out to have a serious character flaw - he was “unstable as water” (49:4a). He was unpredictable, undisciplined, erratic. In addition, Reuben had a serious moral failure: “You went up to your father’s bed; then you defiled it” (49:4b), when he committed incest with Bilhah, Rachel’s maid and Jacob’s concubine (Gen. 35:22). Because of his character flaw and moral failure, Reuben would not “excel / have preeminence” (49:4a). Reuben was soundly disqualified for a position of leadership.

For Simeon and Levi he has words of condemnation for their murder of the men of Shechem (cf. 34:26) and for their self-will (49:5-7).

For Judah he has words of praise. Evidently, Judah had repented of the wrongs he had done in his life and put things right. Thus, Jacob sees Judah’s life marked by kingship: “The scepter shall not depart out of Judah… until Shiloh comes (49:10). Here, Jacob not only foresees the rise of Judah to kingship in Israel, but also (1) the rise of the Davidic kingship, and (2) the ultimate advent of the King of kings, the Lion of the tribe of Judah, the Messiah himself, great David’s greater Son (49:11-12).

After reviewing Zebulun (49:13), Issachar, (49:14-15), Dan (49:16-18), Gad (49:19), Asher (49:20), and Naphtali (49:21), for Joseph he has words of prosperity and blessing, “a fruitful bow by a well whose branches run over the wall” (49:22-26). And finally, Benjamin (49:27).

3. Jacob Dies (49:28-50:14)

“When Jacob had finished giving charges to his sons, he drew up his feet into the bed and breathed his last and was gathered to his people. Then Joseph fell on his father’s face and wept over him and kissed him” (49:33-50:1). He was “gathered to his people,” a wonderful inference that for believers, death is not the end: for believers, we are united with our loved ones at death, at home with the Lord.

As the attentive son, Joseph weeps over his dead father (50:1). Undoubtedly, these were tears of grief over his father’s death. Undoubtedly, they were tears of respect, borne out of his deep love and reverence for his father. And undoubtedly, they were also tears of joy, that though he had been separated from his father at the young age of 17 he now had spent another 17 years with him before he died – another double blessing, one he had never anticipated. In effect, the years that the locust had eaten (Joel 2:25) were restored.

Joseph takes care of all the funeral arrangements (50:2-13). He has Jacob’s body embalmed and then carries out his father’s last request to be buried in Canaan. Such was Pharaoh’s respect for Joseph, that he grants Joseph’s father a royal send off, accompanied by “a very great gathering” of Pharaoh’s servants, the elders of his house, and all the elders of the land of Egypt, together with all of Jacob’s household (except the little ones and their livestock) who carried Jacob’s body back to Canaan and buried him in the cave of Machpelah “which Abraham bought…as a burying place” (50:4-13).

What a royal send off for Jacob! How this must have made Joseph feel proud of his dear old dad. And what a testimony to Joseph’s faithfulness, abilities, and success that Pharaoh displayed. So great was this funeral procession that even the Canaanites marveled (50:11).

So ends the life of a great patriarch, one in whose life God overruled to ultimately bring good out of evil. Then...

II. Joseph’s Last Words And Death (50:15-26)

1. His Last Words Of Forgiveness And Promise To His Brothers (50:15-21)

While Joseph mourns for his father (50:10b) his brothers are thinking about their own future (50:15-17a). With their father dead, they fear that perhaps now Joseph would “repay (them) for all the evil they did to him” (50:15). Even though reconciliation had taken place, their guilt remains. Though Joseph had bent over backwards to show his genuine love and forgiveness and had provided for them wonderfully in Goshen, yet they still feared reprisal now that Jacob was dead. They must have thought that while Jacob was alive, Joseph held back his revenge just waiting until the old man was dead.

Memory can be absolutely tormenting, can’t it? Though we have been fully forgiven by Christ, the memory of sins we have committed still can haunt us. Sometimes I think that we just don't grasp the reality and the extent of God’s grace and forgiveness. Somehow we don't believe that it is really true, that we are fully forgiven and restored. In our relationships with other people, even though we may have been reconciled with someone we have wronged, yet we still think there is a barrier and we walk on eggshells every time we’re around them.

Joseph’s brothers just couldn’t accept the fact that Joseph could and had fully and genuinely forgiven them. Such love was beyond their comprehension. They evidently interpreted everything that Joseph had done for them as something he had done for his father from which they derived the benefit as long as their father was alive. But now that Jacob was dead, their protective shield was gone.

So, in the name of their father they send a message to Joseph through mediators (50:16a), begging Joseph to forgive them (50:16b-17a), making up a story that before his death their father had requested that Joseph do so.

Joseph had absolutely no thought of retaliation (50:17b-18). In fact, so far was it from his mind that “Joseph wept when they spoke to him” (50:17b). It is incomprehensible to him how they could even think that. That was then and this is now. The old has passed and the new has come as far as Joseph is concerned. He doesn’t want to go back over the past again nor does he want his brothers to continue living with this unwarranted fear.

As soon as they are assured that Joseph’s previous forgiveness was genuine and unconditional, his brothers come to him face to face and “fell down before his face and said, ‘Behold we are your servants’” (50:18). This was the farthest thing from Joseph’s mind. Had he not treated them beyond anything they could ask or think? Apparently, they wanted to try to repay him by serving him.

This is the way so many Christians think and act. After they have committed sin and been forgiven and reconciled to God, they live under this canopy of servitude that somehow they have to regain God’s favor. But God’s forgiveness is rooted in his sovereign grace, not in our works or merit. We cannot earn his forgiveness, not when we are first saved and not when we sin as Christians – it’s all of grace. We can’t somehow pay God back for the wrong we have done, to try to do so is evidence that we never really understood God’s grace to start with.

Now notice the nature of Joseph’s last words...

Joseph’s last recorded words are comforting words (50:19). “Do not be afraid, for am I in the place of God?” (50:19). These must have been comforting words to his brothers. Joseph’s attitude hasn’t changed. Revenge is not part of his thinking or character. He would not judge them – that is God’s sovereign work. Nor are they his servants to worship him as God. They are his brothers. They have nothing to fear. “Don’t be afraid” must be some of the most comforting words anyone could ever hear, especially Joseph’s brothers. Joseph’s last words are comforting words. And…

Joseph’s last words are spiritual words (50:20). “But as for you, you meant it for evil against me but God meant it for good in order to bring it about as it is this day, to save many people alive” (50:20). Joseph’s attitude hasn’t changed nor has his theology. All that had happened was according to God’s providence. God had overruled in all his circumstances to ensure that the Egyptians and his own family would be preserved throughout the massive famine to fulfill the vision Joseph had had those many years before - dreams do come true. God had been true to his word, albeit in ways that Joseph had never anticipated. Joseph stood firm in the understanding that all that had happened was under God’s providential care and control.

What do we mean by the term providence? My definition is that the word “providence” means taking care of something in advance, making provision for something beforehand. God’s providence, then, refers to his sovereign preservation and sustenance of all things with a view to achieving his divine purposes. Divine providence is that aspect of the sovereignty of God which has to do with his care and control of all things, which, of course, is possible because God is omnipotent, omniscient, and omnipresent.

Joseph had told his brothers before about God’s providence, that all that had happened was under God’s providential care and control (45:5-8), and he repeats it again to them now. Back then, he hadn’t mentioned their part, that “you meant evil against me,” only that “God meant it for good.” But now, it appears that Joseph knew that his brothers needed their sin to be named so that it was all out in the open and so that it could be put aside once and for all. That’s a principle of forgiveness and reconciliation - the sin needs to be named and confessed. And though his brothers didn't seem able to do it themselves, Joseph knew that that was what they needed.

So, Joseph’s last words are comforting words and spiritual words and…

Joseph’s last words are kind words (50:21). “So, do not fear; I will provide for you and your little ones. Thus he comforted them and spoke kindly to them” (50:21). His brothers words to him and about him those many years before had been words of vindictiveness and contempt and hatred. But Joseph’s last words to them are words of comfort and kindness. They did not need to be afraid of him or of the consequences of how that had treated him. No, in return Joseph would take care of them – their younger brother becomes their guardian and caregiver.

Surely, this is a reflection of the heart of God. This is the teaching of Jesus being lived out before them – to love your enemies and do good to those who hate you (Matt. 3:44; Lk. 6:27).

Lastly, Joseph’s last words are assuring words (50:24-26). “I am about to die, but God will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob” (50:24). The promise of God stands firm and Joseph passes it on to his brothers. They will inhabit once more the land that God had promised to Abraham. And just as Jacob made Joseph vow to bury him in Canaan, so Joseph makes his brothers vow to bury him there as well (50:25). “So, Joseph died, being 110 years old, They embalmed him, and he was put in a coffin in Egypt” (50:26). Thus ends the life of a great man of God.

Final Remarks

What a contrast between Joseph’s life and his father Jacob’s. What a difference in their last words. On the one hand, Jacob’s last words are words of blessing mixed with words of regret, sorrow, and bad memories. But Joseph’s last words are gracious, kind, and full of hope.

Joseph is a beautiful type our Lord Jesus Christ. Some people don’t think Joseph is a type of Christ because nowhere does the Bible explicitly state that. But neither does it explicitly state that David was a type of Christ. Yes, I understand that technically a “type” is an event, thing or person that points forward to something to come, and that often the Bible states that such event or person is, in fact, a type. But surely, when we say that someone, like Joseph or David is a type, we are merely saying that they are typical of Christ in character and / or conduct. Surely, when you read that Joseph was his father’s beloved son, who was rejected by his brothers, cast into a pit and sold for 20 pieces of silver, who was falsely accused and unjustly condemned, and who was ultimately raised to the supreme position over all the land - surely, when you read that, it doesn’t take a PhD to figure out what the writer is trying to tell us – Joseph is a type of Christ. In all his rejection and false accusations and imprisonment not once is there a hint of malice, or revenge against his enemies. Is this not a beautiful reflection of the One who “when he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Pet. 2:23)?

Joseph is an example to us of to how to live for God, even under appallingly adverse circumstances both at home and at work. He is the example of one who fully understood and trusted the providence of God. Remember: Joseph’s God is our God, a God who is absolutely trustworthy and a God who works providentially in our lives to bring good out of evil. Joseph knew that truth and he lived it. Despite and out of all the cruelty and discouragements Joseph had suffered in his lifetime, God had providentially worked all things together for good.

This story does not explain evil and unjust suffering. It explains how to respond to evil and unjust suffering, (1) by seeing it from God’s perspective and submitting to God’s purposes in it; (2) by demonstrating the grace of God to those who have wronged us – grace that is beyond human comprehension; (3) by drawing others to the God of grace for forgiveness. Seeing things from this perspective helps us to endure. When we look around us at ground level all we see are the circumstances and the evil and we begin to get all tied up with ourselves. But when we see it from God’s overall plan (not just for our lives but for the blessing of others), then it helps us to endure it.

Gene Getz tells the story of Dr. Victor Frankl when he was taken prisoner by the Nazis and confined to a concentration camp. Frankl was a Jewish psychiatrist. Because he was in good health, rather than being ushered off to the gas chamber he had to work long hours in the field. People working alongside Frankl were dying everyday. By his own confession, he too was rapidly losing hope. His body grew weaker day by day and his ability to cope deteriorated rapidly. One morning when the guards came to arouse all the prisoners, he could hardly drag himself from his cot. Once on the edge of his bed, he tied his clothes on with bits of wire and tied his shoes on his feet with string. His guards gave him a crust of bread as he joined the other prisoners and plodded across the frozen ground, heading for the mine fields. As he walked, Frankl felt he was going to fall over and die. During that dark moment that seemed like hours, he mustered enough mental and emotional energy to think about his approach to helping others cope with suffering.

Over the years, Frankl had developed a philosophy of counselling that he called “logotherapy.” This therapy was designed by Frankl to help others “see meaning” in pain and suffering. But, what meaning could Frankl possibly see in what was happening to him? As they trudged along, struggling between life and death, he pictured himself lecturing in an auditorium filled with people. In his mind, he was speaking on the subject of logotherapy and how he had survived a Nazi concentration camp by practicing the principles embodied in this approach to enduring incredible weakness and pain and by not giving up when every fiber in your mind and body is crying out to do so! The only meaning he could think of that time was to be able to stand before this crowd of people and share with them that his therapy worked. By processing in his mind this possibility Frankl gained enough courage and strength to make it through the day. He then made it through another day and another until the war was over and he was released.

Getz goes on to say, “I love to tell the rest of the story. A number of years ago, my wife and I attended a lecture at the University of Dallas. The guest speaker was none other than Victor Frankl. Though I had read the account of his experience earlier in one of his books, what a moment of awe to hear him share the story from his own lips. What he had seen in his mind’s eye – which gave him strength to endure the suffering – was being lived out before our very eyes. There he stood, lecturing on the subject of how he endured the ravages of a Nazi concentration camp by seeing this particular meaning in his suffering – the opportunity to tell us about it. As I sat and listened to Dr. Frankl, my heart was deeply moved. Here was a man who at the dark moment in his life did not claim to embrace the teachings of Jesus Christ – that He was Messiah. However, he discovered a very important principle that Jesus taught – a principle that worked even for him. He was able to believe that “good” could come from this terrible experience precipitated by the very embodiment of evil – Hitler himself” (Gene Getz, “Joseph” in Men of Character, 194-195).

Victor Frankl did not have a divine perspective and yet he survived by practicing the principle that what others intended for evil could somehow be turned to good ends. How much better that we have a divine perspective, not manipulating our minds in order to survive the adversities of life but trusting God that he is in control and that in the end, though we may not understand how, he can use evil circumstances for good.

Remember our thesis: How our lives end often reflects how we lived.

Related Topics: Character Study, Christian Life

Q. Does Psalm 50 allow for the “paying of a vow” to get a healing?

Answer

Dear ******,

There are a number of things to say, in response to your questions regarding this woman and her desire to be healed.

The first is that one needs to be very careful to understand the context of a particular verse or verses, rather than to make application to a very different situation. For example, I might use John 13:27 and the words, “What you do, do quickly” to encourage employees to speed up their work. But the context of these words is Jesus telling Judas to get on with his horrible mission of betrayal. In other words, Jesus is instructing Judas to leave the room, rather than linger, so that He may now speak only to His disciples. The context of Psalm 50 is not physical healing, and in fact physical healing is not even mentioned. To better understand this psalm one would do well to consider a message like this one by Steve Cole on Psalm 50:

https://bible.org/seriespage/psalm-50-ritual-or-reality

Second, it is interesting to note that a number of biblical texts speak of paying your vows:

Deuteronomy 23:21

1 Samuel 1:21

2 Samuel 15:7

Job 22:27

Psalm 22:25; 50:14; 61:8; 66:13; 116:14, 18

Ecclesiastes 5:4-5

Jonah 2:9

Nahum 1:15

The “payment” of a vow in many, perhaps most, of these texts was the offering of a sacrifice to God. Notice that in Jonah (as well as other places) the promise (vow) to pay a sacrifice was when God answered a prayer or request, namely (here) to save him from death. The vow was paid after God had answered the prayer. The gift offered is in response to what God has done. This woman is seeking to do something first, so that God will answer her prayer, and thus she seems to think that her healing will be the result of her offering a gift.

While Psalm 50 does not speak of paying a vow to receive physical healing, the New Testament does speak very clearly to the matter of being healed:

Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14 Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15 and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16 Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. (Jas. 5:13-16 NAU)

The obvious biblical response to a serious sickness is that one call for the elders (leaders) of the church, explore whether there is sin involved, and their prayer for healing (as well as your own).

The reason for several of your questions is that using Psalm 50 as one’s primary text requires that you obey in an Old Testament way that was clearly indicated: you go to the temple and you offer a sacrifice. New Testament sacrifices are not the same:

Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. (Heb. 13:15 NAU)

you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (1 Pet. 2:5 NAU)

I fear that the use of Psalm 50 to support making a vow is a desperate attempt to obtain a healing from God, but not one that really conforms to Scripture.

One final word of caution here. I do believe that God can, and sometimes does, heal people today. I don’t believe that He heals everyone who is sick (Jesus did not do that when He was on the earth – see Mark 1:32-38). The problem with those who attempt to “claim” a healing is that they require God to heal them, based upon their faith. But in the Old Testament you see Daniel’s three friends leaving the final judgment to God as to whether or not He would deliver them from death in the burning furnace (Daniel 3:16-18). And in the New, we see Paul ambivalent about dying or living (Philippians 1; 2 Corinthians 5).

Faith is an important factor in one’s receiving an answer to our prayers, but one must leave room for God’s sovereign will (as Paul did in Philippians 1:19-26). The problem is that when one makes their healing solely dependent on their faith, they begin to doubt their faith if God chooses not to heal them, and rather to take them home (which, as Paul says, is far better). They could reason, “If my faith was not sufficient to bring about my healing, then is my faith sufficient for salvation?”

I think it would be far better to do as Paul did, and that is to pray that God would be glorified in your life, and that the gospel would be proclaimed, whether that be by life, or by death (Philippians 1, etc.).

Here are a couple of texts to consider regarding death:

It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart. 3 Sorrow is better than laughter, For when a face is sad a heart may be happy. 4 The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. (Eccl. 7:2-4 NAU)

Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives. (Heb. 2:14-15 NAU)

Blessings,

Bob Deffinbaugh

Related Topics: Character of God, Christian Life, Faith, Scripture Twisting

The Net Pastor’s Journal, Eng Ed, Issue 41 Fall 2021

A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

I. Strengthening Expository Preaching
Preaching Hebrew Poetry (Pt. 2)

In the last edition of this journal (Summer 2021), I introduced you to some of the literary characteristics of Hebrew poetry. We examined the following…

A. The types of Psalms

B. The rhetorical purpose and function of the Psalms

C. The rhetorical structure of Hebrew poetry

D. The literary devices in Hebrew poetry

In this edition, I will give a brief overview of two additional aspects preaching Hebrew poetry…

E. Preaching Applications From Hebrew Poetry

In general, make sure that you interpret and apply each Psalm in a way that is consistent with its theological and historical context. While the plight or complaint of the psalmist and God’s people in general may also be our plight or complaint, nonetheless we must make sure that we do not always try to make a direct transfer from the psalmist’s context to ourselves. For example, unlike the psalmist, we are not waiting in despair and hope for the future Messianic redemption – rather, from our place in redemption history, the Messiah has already come! This, therefore, gives us a different perspective, even though we face similar life-circumstances perhaps.

Nonetheless, preaching Hebrew poetry helps our audiences to gain a biblical and practical perspective in several areas of life application.

1. Hebrew poetry describes real events and experiences. Take, for example, David’s sin of adultery, following which his conscience tormented him day and night with a profound awareness of his guilt (Ps. 51:3). Indeed, he expresses the intense psychosomatic effect of inward silence and outward groaning as he tried, for a period of time, to cover up his sin (Ps. 32:3-4).

These Psalms describe a very raw and real experience. Though you may not have committed this kind of sin, nonetheless I think we can all testify to experiencing similar afflictions of the soul due to sin in our lives until we confess it, repent of it, and get right with God and those we have offended.

2. Hebrew poetry acts like poetic music, inspiring us to see our life situation from an eternal perspective. For example, Habakkuk 3:17-19 is a wonderfully poetic motivation for maintaining our hope in God, even when our lives and the future seem bleak.

3. Hebrew poetry activates our emotions by identifying with the writers’ personal experiences and responses. For example, we identify with the perplexity of the psalmist concerning the apparent prosperity of the wicked in Psalm 73 in comparison to his own situation.

In biblical poetic literature, the whole spectrum of human emotion is covered. It’s important to bring this out when you preach biblical poetry since we are emotional creatures and we need to know how to express our emotional responses to various life situations before God.

4. Hebrew poetry stretches our imagination. Not only has God made us with emotion but also with imagination. When you preach biblical poetry, try to close your eyes and mentally reconstruct the scene, appropriately and discreetly. Here are three poetic characteristics that will help you in this area:

a) Identify figures of speech - they help you to picture the situation of the writer. Psalm 40:1 describes the movement of the writer, as someone else described it, “From the mire to the choir.” In the way that the writer has expressed his situation, you can imagine him literally climbing out of the pit of despair and beginning to sing God’s praises (cf. also Ps. 42:1; Lam. 1:14). It’s important to be able to see and understand figures of speech, like personification, simile, metaphor etc.

b) Note frankness of speech – it helps you to grasp the seriousness of the writer. In Jeremiah 20, Jeremiah is in the stocks (20:2) as he recalls God’s promise to protect him. In 20:7-10, the writer is in despair, then in 20:13 he’s hopeful, and then in 20:14-18 despair again. This transparency in expressing the vicissitudes of emotional responses helps you grasp the seriousness of the writer’s life situation and his response to it.

c) Appreciate the fullness of speech – it indicates to you the subject of the writer. For example, after exhorting Israel to repent (Hosea 14:1-3), the writer describes the full range of God’s restoration of Israel – their renewal from apostasy, their revival to new life, and their restoration to God (Hosea 14:4-7).

5. Hebrew poetry helps us with interpretation. We are aided in our interpretation of Hebrew poetry by recognizing its use of various poetic literary devices, such as…

a) Parallelism. I already discussed this at some length in the previous edition of this journal (Summer 2021). Just to add to those comments, the essence of Semitic poetry is its parallel construction. Hebrew poetry is largely based on the echo principle – the writer calls out and it is repeated back like and echo. For example, Psalm 1:5, “The wicked will not stand up in the judgement (the call out)…. nor sinners in the assembly of the righteous (the echo).” Notice that “the wicked” equates to “sinners” (synonymous parallelism) and “judgement” contrasts to “the assembly of the righteous” (antithetic / contrasting parallelism). Thus, the writer, by way of poetic parallelism, is describing the truth that the wicked will not participate in the assembly of the righteous when they are raised for judgement.

b) Repetition. Here are a few examples:

Psalm 136, “His faithful love endures forever” (repeated as a refrain in each of the 26 verses).

Isaiah 5, “Woe to those who…” (repeated 6 times in 5:8, 11, 18, 20, 21, 22), culminating with “woe is me” (6:5). It’s easy to proclaim woe on others, but we need to include ourselves.

Amos 4: “Yet you did not return to me. This is the Lord’s declaration” (repeated in 4: :6, 8, 9, 10, 11), culminating with the warning, “…prepare to meet your God” (4:12).

c) Word plays. Jeremiah 1:11 uses the symbolism of an almond tree. The almond tree was known as the “watching / awakening tree” because it was the first tree to bloom in spring. Hence, in a play on words, God says, “I am watching” (Jeremiah 1:12) – one letter different from the word used for almond tree. Every year Jeremiah saw the almond tree bloom, and God was still watching over his word to fulfill it.

Again, in Amos 8:1, God showed the prophet a basket of summer fruit. This was the last fruit of the season. Hence, God says, “the end has come” (8:2). Most of us read the O.T. in a translation in our own language, which makes it difficult for us to see and bring out word plays.

d) Figures of speech. Psalm 1 likens a godly person to “a tree planted beside flowing streams” (v. 3) in contrast to an ungodly person who is like “chaff that the wind blows away” (v. 4). Thus, through the use of simile, the contrast is clear – the godly person is morally and spiritually stable, strong, immovable, while the ungodly person is morally and spiritually unstable, fragile, changeable, and unfruitful (cf. also Isa. 17:12-13 re: chaff).

f) Acrostics. An acrostic is a composition that uses letters of the alphabet to form a word or phrase. This literary device acts as a memory system. Probably one of the most well-known of these biblical acrostics is Psalm 119, in which each of the 22 letters of the Hebrew alphabet serves as the opening letter of 8 verses about the Scriptures. Similarly, the book of Lamentations is composed completely in acrostic format.

6. Hebrew poetry enables us to…

a) Memorize the Word – e.g. walk, sit, stand (Ps. 1)

b) Meditate on the Word – “The Lord is my Shepherd”

c) Minister the Word by, for example, preaching either a single sermon (e.g. Psalm 23) or series (e.g. Psalms of ascent, 120-134) or by preaching one of each type of Psalm.

7. Hebrew poetry provides illustrations by...

a) Quoting a biblical writer to illustrate a point – e.g. “As the Psalmist says…” or, “As the Song of Solomon puts it…”

b) Explaining a figure, symbol, or picture – e.g. Ps 23:1, “The Lord is my Shepherd.”

c) Applying a verse to another Scripture. E.g. Ps. 107:29 applied to Matt. 8:23-27.

8. Hebrew Poetry provides patterns for us to imitate, such as…

a) Confession of sin (e.g. Psalm 51)

b) Confidence in the Lord (e.g. Psalm 27:3)

c) Celebration of God’s glory – for example…

Ps. 19:1-6, God’s glory in creation

Ps. 106, God’s glory in history

Mic. 7:18-19, God’s glory in redemption

F. Two Helpful Hints For Preaching Poetic Literature

If you preach a series on the Psalms, it is useful to give an introductory sermon on the types, settings, structure, and theology of the Psalter. Then, as you prepare your sermon…

1. Look for the summary verse of the passage, a key verse that summarizes or puts into perspective the whole passage. For example, in Psalm 73, the psalmist observes the lives of ungodly people in comparison to his own life (73:1-14) and cannot understand why the wicked seem to prosper, “…until I went into the sanctuary of God; then I understood their end” (73:16-17). Everything came into perspective when he realized that God is sovereign and in control. He does judge the wicked.

You see the same development with Job. He complained that God’s power was visible in creation but that His word was only faintly heard and his actions hard to understand (Job 26). But later Job realized that God’s ways can only be properly understood when we hear him personally, which, of course, is exactly how he finally understood God’s ways in his life when God spoke to him out of the whirlwind (38:1).

2. Look for the theological emphasis of the passage. We learn much of our theology from the poetic literature of the Bible. Hence, we need to find the theological perspective of the book and of the specific passage within the book. Then, our job is to relate that theological perspective to the realities of life. As Graeme Goldsworthy points out, “The Psalms, then, reflect upon the saving deeds of God and upon human failings… Some of the psalms rehearse salvation history, others simply extol God’s greatness, and still others cry out in distress with a longing for restoration” (Preaching the Whole Bible as Christian Scripture, 196-197).

If you are going to preach theology from the poetic books, this will often require you to preach a theological topic, drawing on other texts to complement the particular passage. For example, the poetic books raise the big questions about life and articulate the complaint, but they don’t always give a definitive, enduring answer. Job certainly got an answer from God but it was only partial. It is one thing to say: “Job you need to trust my sovereignty.” That is true, but we are looking for a more concrete answer. For that, we, as preachers, must turn to the prophets and the N.T. where we find a definitive theology of the meaning and purpose of life, the apparent injustices of the human experience, and where God is in all this. There we find that the answer to the quest for meaning and deliverance from our circumstances is the provision of a “Messiah.”

II. Strengthening Biblical Leadership
“The Ministry Of Reconciliation, Pt. 2: The Reconciliation Of God’s People” (2 Cor. 6:1-7:16)

1. An Appeal For The Reconciliation Of God's People To God (6:1-2). “We then, as workers together with Him, also plead with you not to receive the grace of God in vain” (6:1). Our ministry of reconciliation is not only directed towards unbelievers, but towards God’s people as well (cf. comments on p.10). The Corinthians certainly needed to be reconciled to God after the debacle that had occurred in their church – that’s the context (cf. 1 Cor.). In ministry, we are “God’s co-workers” (1 Cor. 3:9), “working together with him” (2 Cor. 6:1a). It is his ministry and we work with him as his ambassadors, his spokespersons, his representatives.

As such, we not only proclaim a message of reconciliation to the world, but a message of reconciliation to God’s people. We plead with the world to “be reconciled to God” because their relationship with God is fractured, distant – they have never been reconciled to God. And “we also appeal to you (Corinthian believers), ‘Don’t receive the grace of God in vain’” (6:1b). They had at one time “received” the grace of God – i.e. been reconciled to God through his grace in Christ. But evidently these Christians were not now living like reconciled people. It seemed as though they had received the grace of God “in vain” – i.e. they didn’t look or act like people who had been reconciled to God.

How is it possible to receive the grace of God in vain? Is Paul insinuating that they had never really, genuinely been reconciled to God at all, that their profession of faith was disingenuous? No, there is never any question in the apostle’s mind that they were genuine believers.

Is Paul saying that they had once been saved but now were lost again? Hardly, since this would contradict the plain teaching of the N.T. as to the eternal security of the believer (e.g. Phil. 1:6; 1 Pet. 1:5; Jn. 10:27-30).

Is Paul still speaking to “the world” (2 Cor. 5:19) and not to believers? No, the wording of this verse (2 Cor. 6:1) indicates that he is turning his exhortation to a different audience than in the previous chapter, since (a) he now addresses “you” not “them” (cf. 2 Cor. 5:19); (b) “also” would indicate that he is applying what he has just said to someone else; and (c) “receive the grace of God in vain” must surely have in view those who have already made a profession of faith – not “the world” who have not “received the grace of God” at all, much less “in vain.”

So, why does the apostle exhort them here to not “receive the grace of God in vain”? Well, I suppose because their behavior and theology were questionable. As to their behaviour, it was clearly worldly in nature - their divisions, boasting over sexual immorality, suing one another in court, divorcing etc. That would certainly call into question the sincerity of their faith. And as to their theology, the Corinthians appeared to be accepting a corrupted gospel (2 Cor. 11:3-4; cf. Gal. 1:6-9). That would make the apostle question the sincerity of their faith. They were living for themselves and not “for Him who died for them and rose again” (2 Cor. 5:15). That would certainly render the gospel of no effect in their lives and testimonies. Their activities were like “wood, hay, straw” and not “gold, silver, costly stones” (1 Cor. 3:10-15). That would render the gospel practically void in their lives.

It seems then that the apostle Paul is questioning the sincerity of their profession of faith because of these things – their behavior and theology. Thus, he is urging the Corinthians to live in a way which is consistent with those who have “received the grace of God,” so that their faith would not be empty, void, fruitless; so that their behaviour and thinking would not contradict their profession; so that they would not to turn away now from what they had heard from him and previously received; so that they would not prove to be like Eve who was led astray by Satan’s deception “from the simplicity that is in Christ” (2 Cor. 11:3).

It is so easy to turn the grace of God into carnality, lewdness and, thus, render your faith fruitless, empty, void of reality, power, and substance. It’s so easy to say you believe the gospel of Christ and then to act contrary to that belief. I suppose to some extent we are all guilty of that from time to time when we allow sin in our lives. But “if we confess our sins he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 Jn. 1:9), so that such sin does not become a practice with us, is not characteristic of us; so that we do not render the grace of God null and void, of no effect, mere vain words without reality.

And by way of reminder, Paul says: “For He says: ‘At an acceptable time I listened to you, and in the day of salvation I helped you.’ See, now is the acceptable time; now is the day of salvation” (6:2). Quoting from Isaiah, Paul reminds the Corinthians that there was a day of salvation set by God when he would proclaim the good news to them; that “acceptable time” when God heard them and helped them; the time when the gospel had been proclaimed to them by Paul, God’s ambassador; that time when they responded to the message of reconciliation, when they “received the grace of God.”

“Now is the acceptable time.” “Now” means the present age of grace, the age in which they had responded positively to the call of the prophet Isaiah (cf. Isa. 49:8). “Now” is “The acceptable year of the Lord” (Lk. 4:18-19; cf. Isa. 49:8-9; 61:1-2). This is not the “times of ignorance” (Acts 17:30) which God overlooked, but the time that God has appointed in which he “now commands all people everywhere to repent” (Acts 17:30). It’s the acceptable time because God has appointed it – “when the fullness of time had come, God sent forth his Son…” (Gal. 4:4). That’s why it is the acceptable year of our Lord, the year of our Lord’s favor, because Christ has come and the fullness of the gospel has been made known.

“Now is the day of salvation.” It is the present period of God’s grace through Christ, when He is calling people to repent and believe the gospel. So, don’t forget the day of your salvation. It was a day appointed by God, a significant day on your calendar. We should always remember what God did for us in Christ and when that became reality in our lives as the result of God's sovereign appointment. Hence, don’t live now as though the grace of God was in vain. That’s the point!

So, first, Paul makes “An Appeal For The Reconciliation Of God's People To God (6:1-2). And then he makes…

2. An Appeal For The Reconciliation Of God's People To God's Minister (6:3-7:16). Not only did the Corinthians need to be reconciled to God by demonstrating that they had not “received the grace of God in vain,” but they needed to be reconciled to the one who had brought them the good news of the grace of God – Paul himself. The greatest commendation of the apostle is his authenticity in ministry (cf. 2:17; 4:2). So, firstly, he appeals for their reconciliation to him based on his commendable ministry, by reminding them of his exemplary life that commends the ministry and the minister. And, secondly, he appeals for their reconciliation to him based on his pastoral heart, by reminding them of his care, devotion, and sensitivity.

a) An appeal for reconciliation based on a commendable ministry (6:3-10). 3 We are not giving anyone an occasion for offense, so that the ministry will not be blamed. 4 Instead, as God’s ministers, we commend ourselves in everything… (6:3-4a).

If the Corinthians were living and thinking in ways that were contrary to the gospel, whose grace they had received, and if they were distancing themselves from the apostle for wrong reasons, then they must consider the life and ministry of the man who had preached that gospel to them. No pleading with his audience (6:1-2) is of any value if the minister of the gospel does not lead an exemplary personal life. No reconciliation with God's people would be possible if the minister himself is not authentic. Indeed, the authentic minister does not want anything in himself to detract from or hinder the work of the gospel. God's minister must not give “anyone an occasion for offense” that would hinder the reconciliation of God's people to him. “We are not giving anyone an occasion for offense, so that the ministry will not be blamed” (6:3).

What good would it be for a minister to entreat the people of God to live lives that are pleasing to God (lives that show that the “grace of God” is authentic in them – i.e. not “in vain”) if the minister himself was not doing so? And what good would it be for the minister to appeal to his people to be reconciled in their relationship to him if his life and ministry were disingenuous in any way (i.e. not credible; hypocritical)?

Thus, Paul says, “Working together with him (Christ), we also appeal to you, ‘Don’t receive the grace of God in vain… We are not giving anyone an occasion for offense... Instead, as God’s ministers, we commend ourselves in everything” (6:1-4a). Paul wanted to stress to the Corinthians that what he was expecting of them was first true of him. He had not given anyone an occasion for stumbling or to take offence or to denigrate the gospel. This does not mean that people would not take offense at what he said from time to time (for the preaching of the authentic minister of Christ is “offensive” in the sense that it hits people in areas where they fail, are weak, inconsistent; it pricks people’s consciences; it says what they do not want to hear).

Rather, “as God’s ministers, we commend ourselves in everything.” The minister’s personal life (behaviour, speech, attitude, relationships etc.) must be fully consistent with the message of reconciliation which he preaches in order for those who hear (both believers and unbelievers) to not find anything that would obstruct their acceptance of the message.

Does your life and testimony commend you in all aspects of your ministry? Your preaching can be neutralized so easily by a wrong word, an improper relationship, questionable ethical practices, inappropriate humour, hypocrisy etc. You can be so easily characterized among those who are “holding to the form of godliness but denying its power” (2 Tim. 3:5).

A commendable ministry overcomes a diversity of circumstances, such as (i) physical suffering (6:4c-5), (ii) ethical standards (6:6-7b), and (iii) paradoxical realities (6:8-10).

(i) Physical suffering is characterized here “by great endurance, by afflictions, by hardships, by difficulties, by beatings, by imprisonments, by riots, by labors, by sleepless nights, by times of hunger” (6:4b-5). No matter what the circumstances (cf. 2 Cor. 4:8-11), Paul endured as “one who sees him who is invisible” (Heb. 11:27). He pursued as his goal “the prize promised by God’s heavenly call in Christ Jesus” (Phil. 3:14). He had his eye on the ultimate goal and on the One he served (not on people or circumstances). His focus was unwavering (cf. Rom. 8:18; 2 Cor. 4:16-18; Phil. 3:8-14).

Those of us in ministry can certainly attest to the demands of ministry which require “great endurance,” be it emotional demands, circumstantial trials, spiritual attacks, relational disruptions, physical demands etc. This is what is so commendable about Paul’s ministry in the face of so much suffering and opposition and hardship.

Our ministry is commendable when we endure physical suffering (6:4b-5). Physical suffering has three aspects - physical adversity, physical opposition, and physical deprivation. Such endurance of contrary circumstances is highly commendable and evidence of a minister’s authenticity, for who would endure such suffering if you weren’t genuine.

Physical adversity is described as “afflictions, hardships, and difficulties” (6:4b). This triplet uses three interconnected (almost synonymous) terms to describe the sufferings in general that attend ministry.

“Afflictions” connotes more than simply troubles. It seems to be a general term for suffering of all kinds. Vine defines afflictions as sufferings due to the pressure of circumstances or the antagonism of persons (1 Thess. 3:4; 2 Thess. 1:6, 7). It seems to have an almost eschatological connotation (e.g. Matt. 24:9). Invariably, Vine says, it refers to “that which comes upon them from without” (W. E. Vine, Expository Dictionary of N.T. Words, 30, 31.) It seems to be closely related to anguish, distress, calamities.

Paul’s “afflictions” are recorded in Acts (e.g. 14:22; 20:23; cf. also 2 Tim. 3:11) and he makes frequent reference to them in his epistles (e.g. Rom. 8:35-36; 2 Cor. 1:4, 8; 2:4; 4:8, 17; 8:2, 13; 1 Thess. 3:3). Paul takes comfort that his sufferings were an extension of “Christ’s afflictions” (Col. 1:24). It is simply part and parcel of ministry life (2 Tim. 4:5). Jesus warned that “in the world you will have tribulation” (Jn. 16:33) and that is certainly true in ministry.

“Hardships” refers to dangers and difficulties that befall us, while “difficulties” conveys the sense of being pressed into a narrow place from which you cannot escape, So, physical suffering includes physical adversity and also…

Physical opposition is described as “beatings, imprisonments, and riots...” (6:5a) This triplet focuses on the mistreatment we may suffer at the hands of those who oppose us – suffering as a result of persecutions, violence, and hostility. “Beatings” obviously refers to whipping or blows, of which the apostle suffered many. “Imprisonments” are suffering as a result of false accusations - specifically, being thrown into prison for the sake of the gospel (cf. Acts 16:24; 24:23-27; 28:16, 30). “Riots” has to do with disturbances and mob attacks and the like, such as we read about often in the book of Acts (cf. Acts 13:45; 14:19; 17:5; 18:12-17; 19:29; 21:30; 22:22-23; 23:10).

So, suffering for the sake of ministry includes physical adversity, physical opposition, and…

Physical deprivations are “...labors, sleepless nights, hunger...” (6:5b). This last triplet describes the physical consequences that may befall one who is so wholly devoted to the ministry that he suffers from overwork in hard circumstances (e.g. strange, foreign places), and the deprivation of rest and food. “Labours” implies deprivation of rest, physical exhaustion from long hours and hard work (cf. 1 Thess. 2:9). “Sleepless nights” obviously is the deprivation of sleep, perhaps due to the places Paul had to sleep (e.g. on board ships), or due to his concern for the people, or due to the workload (cf. 2 Cor. 11:27), particularly of someone who was bi-vocational. “Hunger” is the deprivation of food and nourishment, again, perhaps because of his workload he didn’t have time to eat or, perhaps because he couldn’t afford to eat (cf. 1 Cor. 4:11-12; 2 Cor. 11:27).

So, the work of the ministry is one that requires “great endurance” for in it, from time to time, we will face and must endure physical sufferings in its various aspects, such as physical adversity, physical opposition, and physical deprivations. I will continue this study in the next edition of this Pastors Journal.

III. Sermon Outlines

Title: Learning from Jesus, Part 2, Confessing His Identity (Matt. 16:13-23)

Theme: When we know Jesus, we must be prepared to confess who he is and what he has done

Point 1: Jesus ask a question about his identity (16:13-20)

1a) “Who do people say that I am?” (16:13-14)

1b) “Who do you say that I am?” (16:15-20)

- Peter’s great confession (16:16)

- Jesus great revelation (16:17-20)

Point 2: Jesus prophesies about his sufferings (16:21-23)

2a) Peter’s rebuke of Jesus (16:22)

2b) Jesus’ rebuke of Peter (16:23)

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 41, Edition de l’automne 2021

A ministry of…

Author: Dr. Roger Pascoe, President,
Email: [email protected]

I. Renforcement De La Prédication Par Exposition
Prêcher Sur La Poésie Hébraïque (Pt. 2)

Dans l’édition passée de ce journal (Eté 2021), je vous ai présenté certaines caractéristiques littéraires de la poésie hébraïque. Nous avons examiné ce qui suit…

A. les types de psaumes

B. le but et la fonction rhétorique des psaumes

C. La structure rhétorique de la poésie hébraïque

D. Le dispositif littéraire de la poésie hébraïque

Dans la présente édition, je donnerai un bref survol de deux aspects supplémentaires sur la prédication de la poésie hébraïque …

E. Application De Predication A Partir De La Poesie Hebraïque

En général, assurez-vous que vous interprétez et appliquez chaque psaume conformément à son contexte. Tandis que la situation critique ou les plaintes du psalmiste et du peuple de Dieu en général pourraient être les nôtres aussi, nous devons néanmoins nous assurer de ne pas essayer toujours de faire un transfert direct du contexte du psalmiste à nous-mêmes. Par exemple, contrairement au psalmiste, nous ne n’attendons pas la rédemption messianique future en désespoir et espoir alternés – De notre position dans l’histoire de la rédemption, le Messie est déjà venu ! Ainsi donc, cela nous donne une perspective différente, même si nous faisons face peut-être à des circonstances similaires de la vie.

Néanmoins, pêcher la poésie hébraïque aide nos auditeurs à avoir une perspective biblique et pratique dans plusieurs applications de la vie.

1. La poésie hébraïque décrit des expériences et des évènements réels. Prenez par exemple le péché d’adultère de David, suite auquel sa conscience le tourmentait jour et nuit par une profonde conscience de sa culpabilité (Ps. 51 :3). En effet, il exprime un effet psychosomatique intense de silence intérieur et de gémissement extérieur en essayant à un certain moment de couvrir son péché (Ps. 32 :3-4).

Ces psaumes décrivent une expérience très brute et réelle. Bien qu’il se peut que vous ayez commis cette sorte de péché, je pense que nous pouvons tous attester d’avoir expérimenté des afflictions similaires de l’âme dues au péché dans nos vies, jusqu’à ce que nous l’ayons confessé, nous en sommes repentis, et réconciliés avec Dieu et avec ceux qui nous avons offensé.

2. La poésie hébraïque agit comme une musique poétique, nous inspirant à voir la situation à partir d’une perspective éternelle. Par exemple, Habacuc 3 :17-19 est une merveilleuse motivation poétique pour garder l’espoir en Dieu, même quand nos vies et le futur semblent mornes.

3. La poésie hébraïque active nos émotions en nous identifiant avec les expériences et les réponses personnelles des auteurs. Par exemple, nous nous identifions avec la perplexité du psalmiste au sujet de l’apparente prospérité des méchants en comparaison de sa propre situation dans le psaume 73.

Dans la littérature poétique biblique, toute la gamme des émotions humaines est couverte. C’est important d’expliquer cela lorsque vous prêcher la poésie biblique, puisque nous sommes des créatures émotives et nous avons besoin de savoir comment exprimer nos réponses émotionnelles devant Dieu.

4. La poésie hébraïque étend notre imagination. Non seulement Dieu nous a créé avec des émotions, mais aussi avec de l’imagination. Quand nous prêchons la poésie biblique, essayons de fermer les yeux et de reconstruire la scène de façon appropriée et discrète. Voici trois caractéristiques qui vous aiderons dans ce domaine :

a) Identifier les figures de style – elles vous aident à imaginer la situation de l’auteur. Le Psaumes 40 :1 décrit le mouvement de l’auteur, comme si quelqu’un d’autre la décrivait : « De la boue au chœur. » De la manière dont l’auteur a exprimé sa situation, vous pouvez l’imaginer littéralement remontant de la fosse du désespoir et commençant à chanter les louanges de Dieu. (cf. aussi Ps. 42 :1 ; Lam. 1 :14). C’est important d’être capable de voir et de comprendre les figures de style, comme la personnification, la comparaison, la métaphore, etc.

b) Noter la franchise du discours – elle vous aide à saisir le sérieux de l’auteur. Dans Jérémie 20, Jérémie est dans les magasins (20 :2) lorsqu’il se rappelait la promesse de Dieu de le protéger. En 20 :7-10, l’auteur est dans le désespoir, puis en 20 :13 il est plein d’espoir, puis en 20 :14-18 il est encore dans le désespoir. Cette transparence dans l’expression des vicissitudes des réponses émotionnelles vous aide à saisir le sérieux de la situation de vie de l’auteur et sa réponse.

c) Apprécier la complétude du discours – elle vous indique le sujet de l’auteur. Par exemple, après avoir exhorté Israël à se repentir, (Osée 14 :1-3), l’auteur décrit la gamme complète de la restauration de Dieu en faveur d’Israël (Osée 14 :4-7).

5. La poésie hébraïque nous aide avec l’interprétation. Nous sommes assistés dans notre interprétation de la poésie hébraïque en reconnaissant son utilisation de divers dispositifs littéraires, tels que …

a) Le parallélisme. J’ai déjà discuté cela dans une certaine mesure dans l’édition précédente (Eté 2021). Juste pour ajouter à ces commentaires, l’essence de la poésie sémitique est sa construction parallèle. La poésie hébraïque est largement basée sur le principe d’écho – l’auteur appelle et cela est répété comme un écho. Par exemple, le Psaume 1 :5, « C’est pourquoi les méchants ne résistent pas au jour du jugement (l’appel)… ni les pécheurs dans l’assemblée des justes (l’écho). » Remarquez que « les méchants » et « les pécheurs » sont les mêmes (parallélisme synonymique) et « jugement » contraste avec « assemblée des justes » (parallélisme de contraste / antithétique). Ainsi, l’auteur, est en train de décrire la vérité selon laquelle les méchants ne participeront pas à l’assemblée des justes quand ils sont appelés au jugement.

b) La répétition. Voici quelques exemples :

Psaume 136, “Car sa miséricorde dure à toujours (répété comme un refrain dans chacun des 26 versets).

Dans Esaïe 5 « Malheur à ceux qui… » (répété 6 fois en 5 :8, 11, 18, 20, 21, 22), culminant avec « malheur à moi » (6 :5). C’est facile de proclamer le malheur à d’autres, mais nous devons nous inclure nous-mêmes.

Amos 4 : « Mais vous n’êtes pas revenus à moi » (répété en 4 : 6, 8, 9, 10, 11), culminant avec l’avertissement : « …prépare-toi à la rencontre de ton Dieu » (4 :12).

c) Jeu de mots. Jérémie 1 :11 utilise le symbolisme du bois d’amandier. L’amandier était connu comme un « arbre veillant / éveillé » parce qu’il était le premier arbre à fleurir au printemps. Par conséquent, dans un jeu de mots, Dieu dit : « je veille » (Jérémie 1 :12) – une lettre différente du mot utilisé pour amandier. Chaque année, Jérémie voyait l’amandier fleurir, et Dieu veillait toujours sur sa parole pour l’accomplir.

Encore, en Amos 8 :1, Dieu a montré au prophète un panier de fruit d’été. C’était le dernier fruit de la saison. Par conséquent, Dieu dit : « la fin est venue » (8 :2). La plupart d’entre nous lit l’AT dans une traduction de nos propres langues, ce qui rend difficile pour nous de voir et de mettre à nu les jeux de mots.

d) Les figures de styles. Le Psaume 1 compare une personne pieuse à « un arbre planté près d’un courant d’eau » (v. 3) en contraste avec une personne non pieuse qui est comme « la paille que le vent dissipe » (v. 4). Ainsi, par l’utilisation de la comparaison, le contraste est clair – la personne pieuse est moralement stable, forte, inamovible, tandis que la personne non pieuse est moralement et spirituellement instable, fragile, changeant et infructueux (cf. aussi Esaïe. 17 :12-13 re : paille).

f) L’acrostiche. Un acrostiche est une composition qui utilise les lettres de l’alphabet pour former un mot ou une expression. Ce dispositif littéraire agit comme un système de mémoire. Probablement, l’un des acrostiches bibliques les plus connus est le Psaume 119, dans lequel, chacun des 22 lettres de l’alphabet hébreux servent comme lettres d’ouverture des 8 versets sur les Ecritures. Pareillement, le livre des Lamentations est composé entièrement de format d’acrostiche.

6. Comment la poésie nous rend capables de …

a) Mémoriser la Parole – ex : marcher, s’arrêter, s’asseoir (Ps. 1)

b) Méditer la Parole – « L’Eternel est mon Berger »

c) Faire le ministère de la Parole en prêchant par exemple un sermon unique (ex : Psaume 23) ou une série (ex : les Psaumes des montées, 120-134) ou en prêchant l’un de chaque type de Psaume.

7. La poésie hébraïque donne des illustrations en...

a) Citant un auteur biblique pour illustrer un point – ex : « Comme dit le Psalmiste… » ou comme le « Cantique des cantiques le dit… »

b) Expliquant une figure, un symbole, ou une image – ex : Ps 23 :1, « L’Eternel est mon Berger. »

c) Appliquant un verset à un autre verset. Ex : Ps. 107 :29 appliqué à Matt. 8 :23-27.

8. La poésie hébraïque nous donne des règles à imiter telles que …

a) La confession des péchés (ex : Psaume 51)

b) La Confiance dans le Seigneur (ex : Psaume 27 :3)

c) La célébration de la gloire de Dieu – par exemple…

Ps. 19 :1-6, la gloire de Dieu dans la création

Ps. 106, la gloire de Dieu dans l’histoire

Mic. 7 :18-19, la gloire de Dieu dans la rédemption

F. Deux Astuces Qui Aident Dans La Predication De La Litterature Hebraïque

Si vous prêchez une série de sermon sur les Psaumes, c’est utile de donner un sermon introductif sur les types, les scènes, la structure et la théologie du psautier. Ainsi, à mesure que vous préparez votre sermon…

1. cherchez le verset-résumé du passage, un verset-clé que résume ou qui met tout le passage en perspective. Par exemple, dans le Psaume 73, le psalmiste observe la vie des impies en comparaison de sa propre vie (73 :1-14) et ne peut comprendre pourquoi les méchants prospèrent : « Jusqu’à ce que j’eusse pénétré dans les sanctuaires de Dieu, et que j’eusse pris garde au sort final des méchants » (73 :16-17). Tout est devenu clair quand il a compris que Dieu est souverain et au contrôle. Oui, Il juge les méchants.

On voit le même développement avec Job. Il se plaignait que la puissance de Dieu était visible dans la création mais que ses paroles étaient à peine entendues et ses actions difficiles à comprendre (Job 26). Mais plus tard, Job a réalisé que les voies de Dieu ne peuvent être correctement comprises que lorsque nous l’entendons personnellement, ce qui, bien sûr, est exactement la manière dont il a finalement compris les voies de Dieu dans sa vie, quand Dieu lui a parlé depuis le tourbillon (38 :1).

2. Cherchez l’accent théologique du passage. Nous apprenons beaucoup de notre théologie à partir de la littérature poétique biblique. Ainsi, nous devons trouver la perspective théologique du livre et du passage spécifique dans le livre. Alors, notre travail est de relier cette perspective théologique aux réalités de la vie. Comme Graele Goldsworthy le dit : « ainsi, les Psaumes, reflètent sur les actes salvateurs de Dieu et sur les échecs de l’homme… Certains Psaumes répètent l’histoire du salut, d’autres exaltent simplement la grandeur de Dieu, et d’autres encore crient dans la détresses en soupirant après la restauration. » (Preaching the Whole Bible as Christian Scripture [Prêcher la Bible entière comme Ecriture chrétienne], 196-197).

Si vous devez prêcher la théologie à partie des livres poétiques, cela exigerait souvent de vous que vous prêchiez un sujet théologique, tirant des éléments d’autres textes pour compléter le passage particulier. Par exemple, les livres poétiques soulèvent des questions sur la vie et articulent des plaintes, mais ils ne donnent pas toujours une réponse définitive et durable. Certainement, Job a reçu une réponse de Dieu, mais elle était partielle. C’est une chose que de dire : « Job tu dois faire confiance à ma souveraineté. » Cela est vrai, mais nous cherchons une réponse plus concrète. Pour cela, nous, en tant que prédicateurs, nous devons nous tourner vers les prophètes et le NT où nous trouvons une théologie définitive du sens de la vie, des injustices apparentes de l’expérience humaine, et où Dieu est dans tout cela. Là, nous trouvons que la réponse à la quête de sens et de délivrance de nos circonstances est la provision du « Messie. »

II. Renforcement Du Leadership Biblique
« Le Ministère De La Réconciliation, Pt. 2 : La Réconciliation Du Peuple De Dieu » (2 Cor. 6 :1-7 :16)

1. Un appel pour la réconciliation des gens avec de Dieu (6 :1-2). « Puisque nous travaillons avec Dieu, nous vous exhortons à ne pas recevoir la grâce de Dieu en vain » (6 :1). Notre ministère de réconciliation n’est pas seulement dirigé vers les incroyants, mais aussi vers le peuple de Dieu (cf. commentaires à la p.10). Les corinthiens avaient certainement besoin d’être réconciliés avec Dieu après la débâcle qui est survenue dans leur église – c’est le contexte (cf. 1 Cor.). Dans le ministère, nous sommes « les collaborateurs de Dieu » (1 Cor. 3 :9), « travaillant ensemble avec lui » (2 Cor. 6 :1a). C’est son ministère et nous travaillons avec lui comme ses ambassadeurs, ses porte-paroles, ses représentants.

En tant que tel, nous proclamons non seulement un message de réconciliation au monde, mais un message de réconciliation au peuple de Dieu. Nous plaidons avec le monde pour qu’il « soit réconcilié avec Dieu » parce que leur relation avec Dieu est rompue, distante – ils n’ont jamais été réconciliés avec Dieu. Et « nous vous exhortons (les croyants corinthiens) à ne pas recevoir la grâce de Dieu en vain (6 :1b). Ils avaient une fois « reçu » la grâce de Dieu – c’est-à-dire qu’ils avaient été réconciliés avec Dieu par sa grâce en Christ. Mais il est clair que ces chrétiens vivaient comme s’ils avaient reçu la grâce de Dieu « en vain » – c’est-à-dire qu’il ne ressemblaient pas ou qu’ils n’agissaient pas comme des gens qui avaient été réconciliés avec Dieu.

Comment est-ce possible de recevoir le grâce de Dieu en vain ? Paul est-il en train d’insinuer qu’ils n’avaient jamais vraiment du tout été réconciliés avec Dieu, que leur profession de foi n’était pas sincère. Non, il n’y a jamais eu de question dans l’esprit de l’apôtre qu’ils n’étaient pas des croyants sincères.

Paul est-il en train de dire qu’ils avaient une fois été sauvés mais que maintenant ils sont perdus encore ? Difficilement, puisque cela contredirait le plein enseignement du NT concernant la sécurité éternelle du croyant (ex : Phil. 1 :6 ; 1 Pie. 1 :5 ; Jn. 10 :27-30).

Paul est-il encore en train de parler au « monde » (2 Cor. 5 :19) et non au croyants ? Non, la syntaxe de ce verset (2 Cor. 6 :1) indique qu’il tourne son exhortation vers un autre auditoire qui n’est pas celui du chapitre précèdent, puisque (a) il s’adresse maintenant à « vous » et non à « eux » (cf. 2 Cor. 5 :19) ; (b) « aussi » indiquerait qu’il applique ce qu’il vient de dire à quelqu’un d’autre ; et (c) par « recevoir la grâce de Dieu en vain, » il doit sûrement avoir en vue ceux qui ont déjà fait profession de foi – et non pas le « le monde » qui n’a pas du tout « reçu la grâce la de Dieu » encore moins « en vain. »

Ainsi, pourquoi l’apôtre les exhorte-t-il ici à ne pas « recevoir la grâce de Dieu en vain » ? Bien, je suppose que c’est parce que leur comportement et leur théologie sont contestables. En ce qui concerne leur comportement, il était clairement mondain dans sa nature – leurs divisions, leur arrogance sur l’immoralité sexuelle, le fait qu’ils se trainaient les uns les autres devant les tribunaux, les divorces, etc. Cela remettrait certainement en question la sincérité de leur foi. Et en ce qui concerne leur théologie, les corinthiens acceptaient apparemment un évangile corrompu (2 Cor. 11 :3-4 ; cf. Gal. 1 :6-9). Cela amènerait l’apôtre à remettre en cause la sincérité de leur foi. Ils vivaient pour eux-mêmes et non pour « celui qui est mort et ressuscité pour eux » (2 Cor. 5 :15). Cela rendrait certainement l’évangile sans effet dans leurs vies et leurs témoignages. Leurs activités étaient comme du « bois, du foin, du chaume » et non comme de « l’or, de l’argent, des pierres précieuses » (1 Cor. 3 :10-15). Cela rendrait l’évangile pratiquement vide dans leurs vies.

Il semble que l’apôtre Paul est en train de remettre en cause la sincérité de leur profession de foi à cause de ces choses – leur comportement et leur théologie. Ainsi, il exhorte les corinthiens à vivre d’une manière qui est consistante avec ceux qui ont « reçu la grâce de Dieu, » pour que leur foi ne soit pas vide, nulle, stérile ; pour que leur comportement et leur pensée ne contredisent pas leur profession de foi ; pour qu’ils ne se détournent pas de ce qu’ils ont entendu et reçu précédemment ; pour qu’ils ne s’avèrent pas être comme Eve qui a été détournée par la séduction de satan « de la simplicité à l’égard de Christ » (2 Cor. 11 :3).

C’est très facile de changer la grâce de Dieu en ce qui est charnel, en obscénité, et ainsi, rendre votre foi stérile, vide, nulle de réalité, de puissance et de substance. C’est si facile de dire que vous croyez en l’évangile de Christ et ainsi agir contrairement à cette croyance. Je suppose qu’à une certaine mesure nous sommes tous coupables de cela de temps en temps quand nous permettons au péché d’entrer dans nos vies. Mais « si nous confessons nos péchés, il est fidèle et juste pour nous les pardonner, et pour nous purifier de toute iniquité » (1 Jn. 1 :9), en sorte que de tels péchés ne deviennent pas une pratique pour nous, une caractéristique de nous ; pour que nous ne rendions pas la grâce de Dieu nulle et vide, sans effet, des vains mots sans réalité.

Et comme rappel, Paul dit : « Car il dit : au temps favorable je t’ai exaucé, au jour du salut je t’ai secouru. Voici maintenant le temps favorable, voici maintenant le jour du salut. » (6 :2). En citant Esaïe, Paul rappelle aux corinthiens qu’il y avait un jour du salut établi par Dieu quand il leur avait proclamer la bonne nouvelle ; “ce jour favorable” où Dieu les avait entendu et aidé ; le moment où l’évangile leur avait été proclamé par Paul, l’ambassadeur de Dieu ; ce moment où ils ont répondu au message de la réconciliation, où ils « ont reçu la grâce de Dieu. »

« Voici maintenant le temps favorable. » « Maintenant » signifie le temps présent de la grâce, le moment où ils ont répondu positivement à l’appel du prophète Esaïe (cf. Isa. 49 :8). « Maintenant » c’est « l’année de grâce du Seigneur » (Lc. 4 :18-19 ; cf. Isa. 49 :8-9 ; 61 :1-2). Ceci n’est pas le “temps d’ignorance” (Actes 17 :30) dont Dieu ne tient pas compte, mais le temps marqué auquel Il « annonce maintenant à tous les hommes, en tous lieux qu’ils aient à se repentir » (Actes 17 :30). C’est le temps favorable parce que Dieu l’a marqué « lorsque les temps ont été accomplis Dieu a envoyé son Fils… » (Gal. 4:4). C’est pourquoi, c’est l’année de grâce de notre Seigneur, l’année de la faveur de notre Seigneur, parce que Christ est venu et on a fait connaître la plénitude de l’évangile.

« Voici maintenant le jour du salut. » C’est le temps présent de la grâce de Dieu en Christ, le temps où Il appelle les hommes à se repentir et à croire en l’évangile. N’oubliez donc pas le jour de votre salut. C’est un jour marqué par Dieu, un jour qui a du sens dans votre calendrier. Nous devons toujours nous rappeler de ce que Dieu a fait pour nous en Christ et quand cela est devenu une réalité dans nos vies comme résultat de du choix souverain de Dieu. Ainsi donc, ne vivez pas maintenant comme si la grâce de Dieu était vaine. C’est ce que ça veut dire !

Ainsi, premièrement, Paul fait “Un Appel Pour la Réconciliation Du Peuple de Dieu avec Dieu (6 :1-2). Et puis, il fait …

2. Un Appel Pour la Réconciliation de Du Peuple de Dieu avec le Serviteur de Dieu (6 :3-7 :16). Non seulement les corinthiens avaient besoin d’être réconciliés avec Dieu en démontrant qu’ils n’avaient pas « reçu la grâce de Dieu en vain, » mais ils avaient aussi besoin d’être réconciliés avec celui qui leur avait apporté la bonne nouvelle de la grâce de Dieu. La plus grande recommandation du l’apôtre c’est son authenticité dans le ministère (cf. 2 :17 ; 4 :2). Ainsi donc, premièrement, il appelle à la réconciliation avec lui en se basant sur son ministère recommandable, en leur rappelant sa vie exemplaire qui recommande le serviteur et le ministère. Et deuxièmement, il appelle à la réconciliation avec lui en se basant sur son cœur de pasteur, en leur rappelant ses soins, sa dévotion et son affection.

a) Un appel pour la réconciliation basée sur un ministère recommandable (6 :3-10). « 3Nous ne donnons aucun sujet de scandale en quoi que ce soit afin que le ministère ne soit pas un objet de blâme. 4 Mais nous nous rendons à tous égards recommandables… » (6 :3-4a).

Si les corinthiens vivaient et pensaient de manière contraire à l’évangile, dont ils avaient reçu la grâce, et s’ils s’éloignaient de l’apôtre pour des raisons injustes, alors ils doivent considérer la vie et le ministère de l’homme qui leur avaient prêché l’évangile. Aucun plaidoyer avec ses auditeurs (6 :1-2) n’a aucune valeur, si le ministre de l’évangile ne vit pas personnellement une vie exemplaire. Aucune réconciliation avec Dieu ne serait possible si le serviteur de Dieu lui-même n’est pas authentique. Enfin, le serviteur authentique de Dieu ne veut rien permettre en lui qui distrait ou embarrasse le travail de l’évangile. Le serviteur de Dieu ne doit donner “aucun sujet de scandale” qui pourrait embarrasser la réconciliation du peuple de Dieu avec lui-même. « Nous ne donnons aucun sujet de scandale en quoi que ce soit, afin que le ministère ne soit pas l’objet de blâme » (6 :3).

En quoi serait-ce bon pour le serviteur de Dieu d’adjurer le peuple de Dieu de vivre des vies qui plaisent à Dieu (des vies qui montrent que la « grâce de Dieu » est authentique en eux – c’est-à-dire non « vaine ») si le serviteur de Dieu lui-même ne faisait pas de même ? Et en quoi serait-ce bon pour le serviteur de Dieu d’appeler son peuple à être réconcilié dans leur relation avec lui, si sa vie et son ministère n’étaient pas authentiques (c’est-à-dire non crédibles ; hypocrites) ?

Ainsi, Paul dit : « Puisque nous travaillons avec Dieu, nous vous exhortons à ne pas recevoir la grâce de Dieu en vain…Nous ne donnons aucun sujet de scandale en quoi que ce soit, afin que le ministère ne soit pas l’objet de blâme… Mais nous nous rendons à tous égards recommandables » (6 :1-4a). Paul voulait insister auprès des corinthiens que ce qu’il attendait d’eux était premièrement vrai pour lui-même. Il n’avait donner à personne l’occasion de scandale, ou de médire ou de dénigrer l’évangile. Cela ne veut pas dire que les gens ne vont pas calomnier ce qu’il dit de temps en temps (car la prédication du serviteur authentique de Christ” est “offensive” dans le sens où elle frappe les gens dans les domaines où ils échouent, sont faibles, inconsistants ; elle pique la conscience des gens ; elle déclare ce qu’ils n’ont pas envie d’entendre).

Plutôt, « Nous nous rendons à tous égards recommandables, comme des serviteurs de Dieu. » La vie personnelle du serviteur de Dieu (comportement, attitude, paroles, relations, etc.) doit être entièrement en accord avec le message de la réconciliation qu’il prêche, pour que ceux qui l’entendent (les croyants et les non croyants) n’y trouvent rien qui puisse obstruer leur acceptation du message.

Est-ce que votre vie et votre témoignage vous recommandent dans tous les aspects de votre ministère ? Votre prédication peut être facilement neutralisée par des mauvaises paroles, une relation impropre, des pratiques éthiques contestables, de l’humour inapproprié, l’hypocrisie, etc. vous pouvez aisément être catégorisés parmi ceux « ayant l’apparence de la piété, mais reniant ce qui en fait la force (2 Tim. 3 :5).

Un ministère recommandable remporte la victoire sur l’adversité des circonstances, telles que : (i) la souffrance physique (6 :4c-5), (ii) les standards éthiques (6 :6-7b), et (iii) les réalités paradoxales (6 :8-10).

(i) La souffrance physique est caractérisée ici par “beaucoup de patience dans les tribulations, dans les calamités, dans les détresses, sous les coups, dans les prisons, dans les troubles, dans les travaux, dans les veilles, dans les jeûnes (6 :4b-5). Peu importe les circonstances (cf. 2 Cor. 4 :8-11), Paul les endurait comme « voyant celui qui est invisible » (Héb. 11 :27). Il poursuivait son but, « le prix de la vocation céleste de Dieu en Jésus Christ » (Phil. 3 :14). Il avait ses yeux fixés sur le but ultime et sur Celui qu’il servait (pas sur les gens ou les circonstances). Sa détermination était inébranlable (cf. Rom. 8 :18 ; 2 Cor. 4 :16-18 ; Phil. 3 :8-14). Ceux d’entre nous qui sommes dans le ministère peuvent certainement attester des exigences du ministère, qui demande « beaucoup de patience, » qu’elles soient des exigences émotionnelles, des épreuves circonstancielles, des attaques spirituelles, la rupture de relations, des exigences physiques, etc. C’est ce qui est si recommandable en ce qui concerne le ministère de Paul devant tant de souffrances, d’oppositions et de difficultés.

Notre ministère est recommandable si nous endurons la souffrance physique (6 :4b-5). La souffrance physique a trois aspects – l’adversité physique, l’opposition physique, la privation physique. Une telle patience face aux circonstances contraires est hautement recommandable et la preuve de l’authenticité du serviteur de Dieu, car, qui endurerait de telles souffrances s’il n’était pas sincère ?

L’adversité physique est décrite comme “tribulations, calamités et détresses” (6 :4b). Ce triplet utilise trois termes interconnectés (presque synonymes) pour décrire les souffrances qui accompagne le ministère en général.

« Les tribulations » signifient plus que de simples problèmes. Elles semblent être un terme générique pour des souffrances de toutes sortes. Vine définit les tribulations comme des souffrances dues à la pression des circonstances ou l’antagonisme des personnes (1 Thess. 3:4; 2 Thess. 1:6, 7). Elles semblent avoir une connotation presque eschatologique (ex : Matt. 24 :9). Invariablement, elles font référence à « ce qui va venir sur eux de nulle part » (W. E. Vine, Expository Dictionary of N.T. Words [W. E. Vine, Dictionnaire Expositoire des Mots du NT], 30, 31.) Elles semblent être intimement liées à l’angoisse, la détresse, les calamités.

Les “tribulations” de Paul sont consignées dans les Actes (ex : 14 :22 ; 20 :23 ; cf. aussi 2 Tim. 3 :11) et il en fait des fréquentes références dans ses épîtres (ex : Rom. 8 :35-36 ; 2 Cor. 1 :4, 8 ; 2 :4 ; 4 :8, 17 ; 8 :2, 13 ; 1 Thess. 3 :3). Paul se console que ses souffrances sont une extension des « souffrances de Christ » (Col. 1 :24). Cela est simplement partie prenante de la vie du ministère (2 Tim. 4:5). Jésus a prévenu que “vous aurez des tribulations dans le monde” (Jn. 16 :33) et cela est certainement vrai dans le ministère.

« Les calamités » se réfèrent aux dangers et aux difficultés qui nous arrivent, tandis que les « difficultés » véhiculent le sentiment d’être pressé dans un endroit étroit duquel vous ne pouvez pas vous échapper, Ainsi, la souffrance physique inclut l’adversité et aussi…

L’opposition physique est décrite comme « des coups, des emprisonnements et des troubles… » (6 :5a) Ce triplet met l’accent sur le mauvais traitement que nous pouvons être amenés à souffrir entre les mains de ceux qui s’opposent à nous – la souffrance comme résultat des persécutions, la violence et l’hostilité. « Les coups » se réfèrent clairement aux fouettements ou aux soufflets dont l’apôtre a beaucoup souffert. « Les emprisonnements » sont des souffrances comme résultat de fausses accusations – spécifiquement, être jeté en prison pour la cause de l’évangile (cf. Actes 16 :24 ; 24 :23-27 ; 28 :16, 30). « Les troubles » ont quelque chose à voir avec les perturbations, les attaques de foules et les choses semblables, telles qu’on en trouve souvent dans le livre des Actes (cf. Actes 13 :45 ; 14 :19 ; 17 :5 ; 18 :12-17 ; 19 :29 ; 21 :30 ; 22 :22-23 ; 23 :10).

Ainsi donc, souffrir pour la cause du ministère inclut l’adversité physique, l’opposition physique et…

Les privations physiques sont « ...les travaux, les veilles, les jeûnes… » (6 :5b). Ce dernier triplet décrit les conséquences physiques qui peuvent arriver à celui qui est si entièrement dévoué au ministère, qui souffre du trop-plein de travail dans des circonstances difficiles (ex : des endroits étranges, étrangers), et la privation de repos et de nourriture. « Les travaux » impliquent la privation de repos, la fatigue physique due à de longues heures de travail (cf. 1 Thess. 2:9). « Les veilles » sont évidemment des privations de sommeil, peut-être dues aux endroits où Paul devait dormir (ex : à bord de navires), ou à ses soucis pour les gens, ou au poids du travail (cf. 2 Cor. 11 :27), particulièrement de quelqu’un qui était bi-vocationnel. « Les jeûnes » sont une privation d’aliments, peut-être qu’à cause du poids de son travail encore, il n’avait pas le temps de manger ou, peut-être, parce qu’il ne pouvait se donner le luxe de manger (cf. 1 Cor. 4 :11-12 ; 2 Cor. 11 :27).

Ainsi donc, le travail du ministère est un travail qui demande « beaucoup de patience » parce qu’en lui, de temps en temps, nous ferons face et devrons endurer des souffrances physiques dans leurs aspects variés, telles que l’adversité physique, l’opposition physique, et les privations physiques. Je continuerai cette étude dans la prochaine édition de Journal des Pasteurs.

III. Plans de Sermons

Titre : Apprendre de Jésus, Part 2, Confesser Son identité (Matt. 16 :13-23)

Thème : Si nous connaissons Jésus, nous devons être préparés à confesser qui Il est et ce qu’Il a fait

Point 1 : Jésus pose une question sur son identité (16 :13-20)

1a) « Qui dit-on que je suis ? » (16 :13-14)

1b) « Qui dites-vous que je suis » (16 :15-20)

- La grande confession de Pierre (16 :16)

- La grande révélation de Jésus (16 :17-20)

Point 2 : Les prophéties de Jésus sur ses souffrances (16 :21-23)

2a) Pierre reprend Jésus (16 :22)

2b) Jésus reprend Pierre (16 :23)

Related Topics: Pastors

网上牧师杂志–中文版(简体), SCh Ed, Issue 40 2021 年 夏季

A ministry of…

作者: Roger Pascoe博士, 主席,
邮箱: [email protected]

I. 加强讲解式讲道
传讲希伯来诗歌(第一部分)

让我对诗歌和体裁做一些简短的评论以开始这篇文章。显然,诗篇属于诗歌,按照更宽泛的标准划分,智慧书(约伯记、箴言、传道书以及雅歌)也都属于诗歌。当然,按同样的标准来分,很多诗篇也属于智慧书的范畴。所以,根据体裁划分的时候,都会有交叉重叠。就像Kaiser所说,“将近三分之一的旧约和一些惊人数量的新约都属于诗歌体” 。(My Heart is Stirred, in Walter Kaiser and Moises Silva, An Introduction to Biblical Hermeneutics, 86)

按着宽泛的划分标准看一下旧约的诗歌,也就是包含所有的智慧书。这些诗歌通常被划分为“文集”,不同于律法书(妥拉)和先知书,在正典中位于这两者之间。因此,正典的结构尊重和体现了文集与律法书、先知书之间迥然不同的风格和内容。“文集中所包含的…这些书显明了它们与律法、先知书的关系—它们既不是律法书也不是先知书。事实上,虽然文集和律法书、先知书有许多相似的地方,但是它们的世界观截然不同”。(C. Hassell Bullock, Preaching the Poetic Literature in Handbook of Contemporary Preaching, ed. Michael Duduit, 293)

虽然诗篇的目的和主要作用一直被用于礼拜仪式(敬拜歌唱、哀痛等),但是它们既然被包含在正典里面,我们就有权来传讲,而不仅仅是敬拜歌唱。毕竟,它们包含了很深的理论,也说明了不论是以歌唱来敬拜还是讲道来敬拜,都是对神的恰当回应。

但不论怎样,我们都要确切地认识到,诗歌的风格要求我们在诠释和讲道的时候反映出它特殊的体裁。我们需要在整个诗篇的背景和神学理论下来理解它们。“诗篇是…一本赞美的书,颂扬神,我们的造物主和救赎主,通过律法书,通过在历史中启示自己,给了以色列新生命的可能以及应该如何过他们的生活的指示” (William Dumbrell, The Faith of Israel, 212, 被引用于Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture, 200)。

因此整个诗篇的主题是救赎,集中于神(他是所立之约的百姓的伟大君王)以及他在历史中的救赎作为。就像Graeme Goldsworthy写的,“传道人需要不断地将他的听众带回到以福音为中心的对神的认识上” (Preaching the Whole Bible as Christian Scripture, 201)。

那么,对于基督徒教会来说,什么才是恰当地运用诗篇?显然,可以像圣经里那样使用它们,即作为一本歌唱的书,作为原始听众对神的回应,为了神的救赎赞美他,这对我们来说也是恰当的,我们也应该如此回应神。新约作者和耶稣自己都大量引用了诗篇,来预言耶稣,以及作为他们神学理论的来源和支持。比如,保罗在罗马书3:10-18中引用诗篇来说明人类的罪恶。(诗篇在新约中的引用多于其他任何旧约书籍,共计直接和间接的引用共计约350处)。

显然,救赎(基督的死和复活)以及它对人类的影响,或义人得救或恶人定罪(就像诗篇1所显示的),是诗篇的伟大主题。

下面让我们来看看诗篇,它作为希伯来诗歌的体裁。

A.诗篇的类型

这里有不同类型的诗篇,比如教诲的(比如诗篇1);救赎主的(比如诗篇2);神的创造(比如诗篇19);哀哭的(比如诗篇22);救赎的历史(比如诗篇78);赞美的(比如诗篇96)。

B.它们修辞的目的和功能

诗篇是希伯来诗歌,反映了诗歌的文学结构及其与之相关的手法。就像Tom Long说的,“最终形成诗篇的,里面的每一篇,就像Patrick D. Miller, Jr.说的,‘在信仰团体(犹太人和基督徒)的敬拜中不断发挥着广泛地作用‛” (Thomas Long, Preaching the Literary Forms of the Bible, 44, 引用于 Patrick D. Miller, Jr., Interpreting the Psalms, 20).。

就像戏剧一样,诗篇的文学作用也是唤起人们的情感和想象。它能够超越理性,引起内心深刻的回应。诗歌改变我们的想法和感受,不是通过堆砌我们不知道的事实或有说服力的论证,而是通过在我们想象中深刻和关键的地方进行微妙的调节。Long以诗篇42:1为例,“神啊,我的心切慕你,如鹿切慕溪水”。浓缩的话语在我们的脑海中扩展成一副巨大的图画,然后诗人将这副图画和我们的属灵实际联系起来,也就是我们与神之间的关系。

诗篇不仅仅在深刻的、亲密的、虔诚的层面上(比如祷告、默想神),而且也在实践的牧养层面上(比如葬礼、婚礼、庆典、疾病、失望等)对我们说话。在这些场合,诗篇的话既有当代的新鲜感符合当时的场合,但也具有传统的形式和可重复性.“诗篇中包含了愤怒、放弃和失望,不仅说明了信仰的生活里会有这样的情绪,而且这样的经历是重复的、可预测和预料的”(Long, 46)

C.它们的修辞结构

诗篇的形式紧凑、简洁、强烈,词语的使用也不同于其他的文学形式,这些都是诗本身的特点。就像Robert Alter说的,“诗通过声音、图像、文字、节奏、句法、主题、思想的复杂联系系统而运作,是一种传达强烈意义,有时是相互矛盾的意义的工具,这些意义是不容易通过其他形式的话语表达的” (Robert Alter, The Art of Biblical Poetry, 113, 引用于 Long, Preaching and the Literary Forms, 47)。

可能诗篇中最主要的修辞结构是并列。并列在诗篇中是那么有说服力和重要。McQuilkin说道,我们“利用希伯来诗歌的并列来洞察意义…希伯来诗的重要特征是上一行和下一行或者上一个部分和下一个部分之间思想上的一致或者说并列” (Robertson McQuilkin, Understanding and Applying the Bible, 199)。换种说法,并列是文学手法的一种,即诗中给出一行(A),接着给出下一行(B),而B和A两部分在内容上有联系。这种联系主要通过三种方式来实现:

1. 同义平行—B重复A中相似的思想,没有很大区别。比如:

a) 诗73:1, (A)神实在恩待正直的人…(B)恩待清心的人。

b) 箴 1:20, (A)智慧在街市上呼喊…(B)在宽阔处发声

c) 创. 4:23, (A)亚大、洗拉,听我的声音… (B)拉麦的妻子细听我的话语

d) 路 1:46b-47a, (A)我心尊主为大… (B)我灵以神我的救主为乐

2.对立的平行—B的思想与A中的思想对立或相反。比如

Prov. 10:1, (A)智慧之子使父亲快乐… (B)愚昧之子使母亲担忧。

Prov. 15:2, (A)智慧人的舌善发知识…(B)愚昧人的舌发出愚昧。

3.合成的平行—B中的思想延伸、提高、增加了A中的思想或者使A中的思想更清晰。比如:

Ps. 22:2, (A)我的神啊,我白日呼求,你不应允… (B)夜间呼求,并不住声。

Isa. 55:6-7, (A)当趁耶和华可寻找的时候寻找他…(B)相近的时候求告他(55:6); and (A)恶人当离弃自己的道路…(B)不义的人当除掉自己的意念(55:7)

这上面的每一种形式的平行都出现在,比如诗篇1中。敬虔人的特征在第一句中通过合成的平行得到加强;在第二句中,通过对立的平行与不义的人形成对比。诗篇接着展开了一幅有力的画面:义人就像一棵栽在水旁的树,而恶人就像易被吹散的糠秕。诗篇描写义人的空间比描写不义人的空间大得多,因此通过这种方式,作者间接地揭示了他的观点即我们应该像谁,这个观点在诗篇的末尾明确地说明了。

总而言之,Long指出,“这首诗篇的修辞效果,在读者或者听者的心里创造了两种截然不同的活动氛围。一个是充满了疯狂的、绝望的、没有方向的运动,很快就会失败。另外一个是一个智慧的人思考律法书所有的安稳的、坚定的、冷静的、富有安静和强有力的行为。一篇关于这首诗的有效的讲道不仅要描述这种对比,而且要在听众中再次形成这种视觉和情感影响” (Long, 51)。

D.它们的文学手法

让我指出两点,

1.象征 –比如 箴言11:22, “妇女美貌而无见识…如同金环戴在猪鼻子上。”

2.形象化比喻。我们怎么知道诗人在使用修辞手法而不是按字面意思表达呢?让我给你三个标准:

(a)主语和谓语不匹配—比如“神是我们的磐石”

(b) 描写主语动作的谓语,在现实世界是不可能的—比如“大山拍掌欢呼”

(c)诗人给出了戏剧性的重点、加强的感觉、值得记忆的东西。修辞的类型包括明喻、暗喻、比喻、寓言、反讽等。

在下一期的杂志中,我会从对诗篇理论性的分析(诗篇结构)转向实践,研究关于诗歌讲道的一些方面。

II.加强圣经化领导
“和好的职分,第一部分:与人和好(哥后5:18-21)”

这是我根据保罗在哥林多后书的教导,所写的一系列关于圣经化牧养领导文章的继续。您可以按此顺序在本杂志的以下版本中阅读本系列的其他文章:2013春,2021夏,2013夏,2013秋,2014冬,2021春。

已经阐述了牧养工作的各个基本方面—事奉中的信心,真正事奉的本质,事奉的动力—使徒保罗现在将这些从实际的层面上与我们联系起来。注意下面的观察…

1.和好的职分应用于我们(5:18a)。对于那些已经成为“基督里新造的人”,一个新的时代已经开始了。“旧事已,都成新的”(5:17b。神是这一巨大的、具有历史性转变的源头。“一切都是出于神”(5:18a。那位在起初创造了天地万有的神,也是在基督里重新创造我们成为“新造的人” 的神。就像创造是神自己做成的,基督里的再创造也是神籍着耶稣基督自己做成的(参考提前2:5;约14:6;徒4:12)。

但是并不止于此。神不但在基督里给了我们全新的形象,而且他籍着基督使我与他和好”(5:18a。我们在基督里被神重新创造必然导致我们在基督里与神和好。这两点是一致的—我们被神重新创造和我们与神和好。

因此,和好是在基督里成为新造的重要组成部分,因为一旦我们成为新造,我们就得到从神而来的新生命,因此也与神和好。罪不再是我们与神之间关系的障碍。那个有罪生命,使我们成为神的仇敌,悖逆的儿子等(弗2:1-3),已经死了。我们已经从死里复活,有新生的样式(罗6:4).我们与神之间关系,之前是破碎的(即有罪的受造物对比圣洁的神),现在已经藉着基督的死,与神和好了(罗5:10;弗2:13’)。

尽管最初因为人犯罪破坏了与神之间的关系,但是神是全能的、慈爱的,在过去的永恒中,构思了救赎的计划,以至于,藉着他儿子的死,“使人知道他自己为义,也称信耶稣的人为义”(罗3:26)。那位最初以主权创造了我们的神,也以主权重新创造了我们(弗2:10),使我们与他和好(罗5:10;歌1:21)。

2. 和好的职分托付于我们(5:18b-19)。我们已经在基督里成为新造的人,籍着基督与神和好,他就将人与他和好的赐给”(5:18c。那些已经与神和好的人,神就将“和好的极大的特权赐给他们。我们在基督里与神和好成为我们事奉的基础和动力。只有那些与神和好的人才被赐予这个和好的职分去传扬和好的信息,使其他的人能够与神和好,也与彼此和好。

简单地说,这就是我们被赐予,也是被呼召的职分。是盛在瓦器里,也是瓦器里产生的珍宝。这是荣耀的新约的职分,与神和好的信息,“就是神在基督里叫世人与自己和好”(19a)。

现在 保罗详述5:18。神不仅“籍着基督”(基督是和好的中保),而且“在基督里”与我们和好—即神与基督合一。基督做的,也就是神做的。与人和好是三位一体的神的联合行动,他们总是有合一的思想、目的和行动。

此外,和好的范畴从“”扩展到世界——就是神在基督里叫世人与自己和好”(5:19a。神在基督里的和好不仅使“与我和好成为可能,而且“与世人”和好成为可能。保罗指的是整个世界,通过使用代词“他的”“他,而不是“我(5:16,18),得到了加强—不将他到他身上”(19b)。这不是说全世界每个人都得到救赎(见我的文章哥后5:14-17,本杂志39期)而是说和好的可能临到全世界—过去,现在和将来。过去,神提供和完成了世界与自己和好的唯一根基,也就是基督以及他十字架上的工作。现在,神与所有接受他的救恩以及和好道理的人和好,也就是蒙拣选的圣徒。将来,在世界的末了,神会叫万物和自己和好。“都是照他自己所定的美意要照所安排的,在日期足的候,使天上地上一切所有的,都在基督里面同于一”(弗1:1;参考歌1:20

总之,5:18-19的论证是这样的:神 “使我(基督里新造的人)与他和好(5:18a),得到救赎接着他“将人与他和好的赐给”(5:18b),就是“神在基督里叫世人与自己和好,不将他到他身上,并且将和好的道理托付了我 5:19)。

那与神和好的人,得着新约“和好的分”(5:18b,这职分是与神“和好的道理”(5:19b所宣布的。这是神所委托给我们的—他已经把要宣讲的信息和话交托我们。这是我们的职分!和好的好消息即神在基督里籍着他在十字架上所成就的事,他已经交托给我们去传讲。显然,这说明我们的职分是一个宣讲的职分,它与十字架上和好的工作本身有着相同的范畴——即普遍性。

3. 我们宣讲和好的职分(5:20-21)。“所以,我做基督的使者,就好像神籍我们劝一般。我替基督求你与神和好”(5:20。在和好的职分里,我们这些已经籍着耶稣基督与神和好的人是“基督的使者”

那么,这个和好的职分该如何执行呢?它的执行方式就像大使执行职责一样。大使是他的国家政府或者元首在另一个国家的外交代表。他向被派遣国的政府或君王传达他所代表的政府或君主的立场或愿望。

我们是“基督的使者”。我们是他在世界的代表,被授予权柄替他传讲他的信息。我们是他在这个世界的声音,“神籍我们劝。当我们作为基督的使者,通过劝人与神和好,履行我们的职分,宣讲和好的信息,实际上是神籍着我们说话,因为我们宣讲的信息来自于他的话,我们被他授权,被他的灵赐予能力。

因此,保罗把传道等同于神的话。当我们忠心地传讲托付于我们的信息,实际上神在籍着我们劝人。这是道成肉身的传讲,我们传讲的真理通过我们体现出来,神也籍着我们显明自己。事奉不是像一份工作独立于我们。事奉是我们的不可或缺一部分,是我们的个性、品格、行为和本质的重要组成部分。这就是为什么宣讲神在基督里和通过基督所做的事是如此个人和充满热诚的事情

因此,当我们讲道的时候,我们实际上在/”。我们不是像在演讲或对话中那样说话,而是恳求人们,就好像他们的生命取决于它,因为他们的生命确实取决于它。 “我替基督求你”,说话行事就像基督委派到这个世界的使者,“与神和好”。

“劝/恳求”这些词本身带有急切、热忱、关心、劝说的意思。这也是我们职分要具备的特点,向迷失的人传讲他们迫切需要听到的信息,之所以紧迫是(1)因为能够听到信息而相信的时间是短促的;(2)因为拒绝相信的人会有审判临到他们。所以我们职责就是告诉人们,他们如何与神和好,即因着基督为我们受死并从死里复活(5:14-15)。

虽然这一段的主旨是我们向不信的人宣讲和好的信息(参考5:11,14-15,19),但是神自己的百姓也需要这个信息,不只是迷失的人(见6:1-2)。神的百姓需要不断地与神和好,不是因为他们失去救恩,而是因为他们往往因着自己行为、说话、思想违背神的旨意而失去与神的友谊,与神的合一。神的百姓有的时候会堕落,生活得不像基督徒。我们替基督对他们宣讲和好的信息,使这样的人能够回转到神面前,在成圣的道路上不断进步。

.如果人们与神和好的基础和方法不为人所知,那么恳求他们与神和好又有什么益处呢?所以,我们不仅需要劝他们与神和好(也就是经历救赎而和好),我们也需要向他们解释之所以能和好的基础——即因为“神使那无罪的,替我罪,好叫我在他里面成神的”(5:21.那些在基督里成为新造的人,已经得到救赎与神和好,他们的罪不再算到他们自己的头上,而是算在基督的头上(参考5:21)。神使那无罪的(参考4:15;7:26;彼前2:22;约一3:5)“替我罪”。换句话说,神因我们的罪所起的公义和忿怒,倒在基督身上,而不是我们。“他犯受害,的罪孽压伤。因他受的刑,我得平安;因他受的鞭,我得医治”(53:5。基督是“一次被献,担当了多人的罪”(来9:28

注意,并不是说神使基督成为罪人或者有罪的。断然不是!就像 Philip Hughes说的,“认为基督是有罪的或者成为一个罪人,将会推翻救赎的根基,因为救赎要求一个完全无罪的人以死代替有罪的人类。但是神使基督成为,这是说神—父使他无罪的儿子,为了我们,成为他忿怒和审判的对象,以至于在十字架上,世界的罪在基督里得到审判并除去” (Philip Hughes, The Second Epistle to the Corinthians, NICNT, 213)。

就像基督并没有成为一个罪人或者有罪的,所以我们也没有成为义。而是我们“在他里面成神的。神的义归于我们。我们收到他的义,并且被称为义(即称义),但是我们并没有成为义,因为我们仍然有能力犯罪并时不时犯罪。注意,我们的义(我们因此与神和好)是“在他里面”。我们被包裹在他的里面,在基督的死和复活上与他联合。我们的生命在他里面。我们的希望在他里面。神看我们在基督里成为完全——“因他如何,我世上也如何”(约一4:17)。不论如何,论到我们站在神的面前(与我们状况的不同相反),我们都被看做且被算为“基督的,所以我们不再被定罪,因为我们“在基督耶里”(罗8:1)

基督是唯一能使与神和好成为可能的人,因为惟有他是无罪的,惟有他能够为我们的罪献上挽回祭,蒙神的喜悦(参照太3:17;17:5)。只有一个完全的人能够替代我们,一个不完全的有罪的人的生命并不能满足神圣洁的要求,因为神要求罪人死亡—“惟有犯罪的,他必死亡”(18:20。只有一个拥有无罪生命的,自身不需要与神和好的人才能够,而且也愿意献出他自己的生命成为我们在神面前的替代—他取代了我们的位置,为我们而死,为了我们的益处,也就是使我们能够与神和好。

他为我们成为罪,其目的是“…我们在他里面成神的”这样交换就完成了。他为我们成为罪,而我们在他里面称义。这就是我们有时候所说的双重的归罪。那些接收和好信息的人,他们的罪归到基督身上(通过在十字架上偿还我们的罪债,基督为我们成为罪),而基督的义归到他们(我们在他里面成为神的义),好处是我们在基督里被神看做完全的。就像彼得说的,“他被挂在木上,身担当了我的罪,使我既然在罪上死,就得以在上活”(彼前2:24;参考罗4:6;哥前1:30;彼前3:18)。这个伟大的交换,使神“自己为义,也称信耶的人为义 (罗3:26)成为可能。

所以,可以看出,我们能够与神和好的基础和途径是基督在十字架上替代的、自我牺牲的、赎罪的死,这样的死使得有罪的人类的罪恶有可能被洗净,站在神面前被饶恕并在基督里成为新造的人,得以称义。

这是福音所带来的奇妙的改变。一句话,这就是福音。这是神使和好的职分、福音成为可能的基础和方式—即通过基督替代的死。我们传讲的是何等地信息!这是一个何等的交换!难怪我们,作为“基督的使者”,必须劝人接受她!

结语

、这就是我们的牧养事工,“和好的职分:人的和好”(哥后5:18-21)。传讲这个信息,是我们作为神话语的传道人和基督教会领袖的责任。这个和好的信息已经应用于我们(5:18a),托付于我们(5:18b-19),我们要来传讲(5:20-21)。你传讲这个信息吗?别人通过你的事工知道怎样与神和好吗?别人是否因你的事工,藉着神的儿子与神和好?

III. 讲道大纲

题目: 像耶稣学习,第一部分,打败试探

主题:为了打败试探,我们需要用神的话来武装自己

要点1:我们需要为面对试探做好装备

1a) …顺服神的话(3:13-15)

1b) …被圣灵膏抹(3:16)

1c) …得到父神的肯定/祝福(3:17)

要点2:我们需要做好准备抵挡试探

2a)撒旦攻击神的宣告和供应(14:3-4)

2b)撒旦攻击神的能力和保护(14:5-7)

2c)撒旦攻击神的目的和计划(4:8-10)

Related Topics: Pastors

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