O Que a Bíblia Diz Sobre o Inferno

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Factos-Chave Sobre a Eternidade

(1) Todos nós existiremos para sempre, ou no Céu, ou no Inferno (Daniel 12:2,3; Mateus 25:46; João 5:28; Revelação 20:14,15).

(2) Cada um de nós tem apenas uma vida para determinar o seu destino (Hebreus 9:27).

(3) Ir para o Céu ou para o Inferno está dependente de a pessoa acreditar (colocar a sua confiança) no poder de Cristo para a salvação (João 3:16, 36, etc.).

Textos-Chave Sobre o Inferno

(1) O Inferno foi originalmente criado para Satanás e os seus demónios (Mateus 25:41; Revelação 20:10).

(2) O Inferno também irá punir o pecado daqueles que rejeitarem Cristo (Mateus 13:41,50; Revelação 20:11-15; 21:8).

(3) O Inferno é um tormento consciente.

Mateus 13:50 – “fornalha ardente... choro e ranger de dentes”
Marcos 9:48 – “onde o seu verme não morre, e o fogo não se apaga”
Revelação 14:10 – “será ainda atormentado com enxofre ardente”

(4) O Inferno é eterno e irreversível.

Revelação 14:11 – “e a fumaça do tormento de tais pessoas sobe para todo o sempre... não há descanso, dia e noite”
Revelação 20:14 – “O lago de fogo é a segunda morte”
Revelação 20:15– “Se o nome de alguém não foi encontrado no livro da vida, este foi lançado no lago de fogo”

Perspectivas Erradas sobre o Inferno

(1) A perspectiva das segundas oportunidades – Após a morte, ainda há forma de escapar ao Inferno.

Resposta: “o homem está destinado a morrer uma só vez e depois disso enfrentar o juízo” (Hebreus 9:27).

(2) Universalismo – Todos têm a salvação eterna.

Resposta: Nega a realidade da salvação através de Cristo, que significa que uma pessoa pode decidir ou confiar em Cristo, ou rejeitá-Lo e ir para o Inferno (João 3:16, 36).

(3) Aniquilacionismo – o Inferno significa que uma pessoa morre como um animal – deixa de existir.

Resposta: Nega a ressurreição dos injustos (João 5:28, etc. – ver acima). Nega um tormento consciente (ver acima).

Objecções à Perspectiva Bíblica sobre o Inferno

(1) Um Deus amoroso não enviaria pessoas para um Inferno horrível.

Resposta: Deus É justo (Romanos 2:11).

Deus tornou a salvação acessível a todos (João 3:16,17; 2 Coríntios 5:14,15; 1 Timóteo 2:6; 4:10; Tito 2:11; 2 Pedro 3:9).
Mesmo aqueles que nunca ouviram falar de Cristo são indesculpáveis, uma vez que Deus Se revela na natureza (Romanos 1:20). Deus procura aqueles que O procuram (Mateus 7:7; Lucas 19:10).
Assim, Deus não envia as pessoas para o Inferno; são elas mesmas que o escolhem (Romanos 1:18,21,25).

(2) O Inferno é um castigo demasiado severo para o pecado humano.

Resposta: Deus É santo e perfeito (1 Pedro 1:14,15).

O pecado é a oposição intencional contra Deus, nosso criador (Romanos 1:18-32).
O nosso pecado é realmente merecedor do Inferno (Romanos 1:32; 2:2,5,6).
O que é verdadeiramente injusto e incrível é que Cristo tenha morrido pelo nosso pecado e que ofereça gratuitamente a salvação a todas as pessoas (Romanos 2:4; 3:22-24; 4:7,8; 5:8,9).

Termos Bíblicos que Descrevem os Locais Onde se Encontram os Mortos

Sheol – termo hebraico que descreve simplesmente “a sepultura” ou “morte” – não se refere especificamente ao Inferno.
Hades – termo grego que, usualmente, se refere ao Inferno – um local de tormento (Lucas 10:15; 16:23, etc.).
Geena – termo grego (“emprestado” de um lugar em que se queimava lixo perto de Jerusalém) que se refere sempre ao Inferno – um local de tormento (Mateus 5:30; 23:33).
“Lago de fogo” – o destino final dos que não creem em Deus após a ressurreição (Revelação 20:14,15).
“Seio de Abrãao” – um lugar de conforto eterno (Lucas 16:22).
“Paraíso” – um lugar de conforto eterno (Lucas 23:43).
“Com o Senhor” – frase-chave que descreve o local para onde vão, após a morte, os crentes da era da Igreja (Filipenses 1:23; 1 Tessalonicenses 4:17; 2 Coríntios 5:8).
“Novos céus e nova terra” – o local onde estarão os crentes após a ressurreição (Revelação 20:4-6; 21:1-4).

Conclusão

A nossa curiosidade acerca do destino dos mortos não pode ser inteiramente saciada com termos ou versículos bíblicos. O que sabemos é que o tormento eterno no Inferno ou a alegria eterna no Céu são os destinos que aguardam todas as pessoas após a morte, com base na sua rejeição ou confiança no sacrifício de Cristo pelo pecado, respectivamente.

Sid Litke, Th.M., licenciado em 1984 pelo Seminário Teológico de Dallas, é actualmente pastor na Open Door Bible Church em Port Washington, Wisconsin.

Tradução de C. Pinto Oliveira

3. A Ponte

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Objectivo: O objectivo desta sessão é introduzir o discípulo à apresentação Ponte do Evangelho.

Objectivos

1. O discípulo irá familiarizar-se com a Ponte como ferramenta evangelizadora.

2. O discípulo irá memorizar versículos importantes associados com a Ponte.

3. O discípulo irá adquirir confiança no seu uso da Ponte.

Agenda

1. Partilha, responsabilidade e oração.

2. Demonstração da Ponte pelo professor ao discípulo.

3. Discutir possíveis dificuldades do discípulo.

4. Apresentação da Ponte pelo discípulo.

Introdução

O diagrama Ponte é simplesmente uma ferramenta utilizada por muitos crentes para explicar o plano de salvação a alguém sem fé. É uma expressão visual que auxilia na compreensão do conceito espiritual da salvação.

É importante que cada crente se sinta confiante quanto à sua capacidade para explicar o Evangelho e fornecer orientações claras sobre o que se deve fazer para obter a salvação.

Depois de se familiarizar e de estar confortável com o uso desta ferramenta, conseguirá fornecer uma apresentação clara e concisa num período de tempo relativamente curto. Apenas precisa de um lápis e de algo em que possa escrever: papel, guardanapos ou cartões de visita (um pouco pequenos, mas ainda assim podem ser utilizados).

À medida que desenhar as linhas do seu diagrama Ponte, irá falar acerca das verdades espirituais da Palavra de Deus, e assim fornecerá uma representação gráfica do processo de salvação, que a outra pessoa poderá levar para casa.

Oportunidades para Apresentar a Ponte

Muitas vezes deparamo-nos com oportunidades fantásticas para partilhar a nossa fé, mas ficamos tão nervosos e com tanto medo de dizermos algo errado, que acabamos por não abordar o assunto! Tal nunca mais irá acontecer depois de aprender e praticar a apresentação da Ponte. Talvez se encontre numa discussão com um amigo não-cristão e tenha a oportunidade de partilhar com ele aquilo em que acredita. Poderá questionar: “Será que posso desenhar um diagrama para te ajudar a compreender o que estou a dizer?” Ou talvez sinta a necessidade de perguntar algo como: “Se morresses esta noite, achas que irias para o Céu?” Se a resposta for “não”, poderá oferecer-se para lhe mostrar o diagrama Ponte, a fim de ajudar a explicar o que Deus diz na Bíblia sobre a vida eterna. A ilustração Ponte pode ser partilhada em cerca de 15 minutos.

Apresentação da Ponte

A Ponte é apresentada em quatro secções:

O Amor de Deus
O Problema do Ser Humano
A Solução de Deus
A Resposta do Ser Humano

Cada secção tem trechos das Escrituras que devem ser memorizados e usados para que a apresentação seja suave e repleta da poderosa Palavra de Deus. À medida que for aprendendo e praticando a apresentação da Ponte, esta tornar-se-á natural. Lembre-se de que é apenas uma ferramenta para ajudar na divulgação das Boas Novas de Jesus Cristo. É o Espírito Santo que move os corações e concede entendimento.

Apresentação da Ponte

Desenhe duas linhas com a palavra “Deus” à direita, e “Ser Humano” à esquerda.

Ponto-Chave — o Amor de Deus

Primeiro, fale sobre Deus e explique que a Bíblia ensina que Ele nos ama, e que deseja que tenhamos vida em abundância. Recite João 10:10.
O ser humano foi criado para passar tempo com Deus e ser Seu amigo, experienciando o Seu amor – Génesis 1:27.
O ser humano não foi criado tipo robô. Deus concedeu-lhe livre-arbítrio.

Perguntas Sugeridas

O que significa ter vida em abundância?
Estarão os seus amigos a tirar o máximo partido das suas vidas?
Quando pensa em Deus, quem e como é Ele?

Ponto-Chave — O Problema do Ser Humano

O ser humano virou as costas a Deus – Isaías 53:6.
A consequência do pecado humano é a separação de Deus – Romanos 3:23.
O salário do pecado é a morte – Romanos 6:23.
O homem está destinado a morrer uma só vez, e depois a enfrentar o juízo – Hebreus 9:27.
Todas as pessoas se encontram na mesma situação desesperante.
A opinião de Deus é a única que importa.

Perguntas Sugeridas

Concorda com a afirmação de que todos nós já pecámos?
Qual é a sua definição de pecado?
Na sua opinião, quais são as consequências do pecado?
Quando pensa na morte, que ideia lhe vem à mente?

Ponto-Chave — a Solução de Deus

Discuta o facto de que Deus nos ama e deseja que O conheçamos pessoalmente.
Não há nada que possamos fazer para atravessar a distância que nos separa de Deus.
Jesus Cristo é simultaneamente Deus e homem.
Quando Cristo morreu voluntariamente na cruz, tomou o nosso lugar. Suportou o castigo pelos nossos pecados e colmatou a distância por nós.

Perguntas Sugeridas

Se a morte é a separação de Deus, o que é a vida?
O que pensa sobre Cristo e sobre o motivo pelo qual Ele morreu?
Está familiarizado com o que a Bíblia ensina sobre o carácter substitutivo da morte de Cristo?

Ponto-Chave — A Resposta do Ser Humano

Cristo permitiu-nos cruzar a distância que nos separava de Deus, mas precisamos de agir de uma forma que revele que acreditamos no que Ele fez por nós.
Em oração, precisamos de estar em concordância com Deus, admitindo que pecámos, e recebendo Jesus como pagamento pelos nossos pecados.
Crer em Cristo também implica acreditar que aquilo que Ele diz nas Escrituras é verdade.

Perguntas Sugeridas

O que recebemos quando ouvimos e acreditamos?
De acordo com estes versículos, como é que alguém se pode aproximar de Deus?
Onde se colocaria nesta ilustração?
Há alguma razão que o esteja a impedir de receber Jesus e o Seu dom de vida eterna?

Aplicação Prática

Pratique o uso da ilustração Ponte até se sentir bastante confortável com ela e familiarizado com os versículos bíblicos a utilizar. Reveja os seus conhecimentos com frequência para que esteja sempre pronto a ajudar alguém a entender o plano de salvação de Deus. Use o diagrama abaixo para praticar a sua própria apresentação da Ponte.

Tradução de C. Pinto Oliveira

Božji Plan Spasenja

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1 Ivan 5:11-12 I ovo je svjedočanstvo da nam je Bog dao život vječni; i ovaj život vječni u sinu je njegovom. 12 Tko ima Sina ima život; tko nema Sina Božjeg nema život.

Ovo poglavlje nam govori da nam je Bog dao vječni život i da je taj život u njegovom Sinu, Isusu Kristu. Drugim riječima, način da imamo vječni život je da imamo njegovog Sina. Pitan-je je, kako netko može imati Božjeg Sina?

Problem Čovjeka

Odvojenost Od Boga

Izaija 59:2 Ne, zlodjela vaša rastavljaju vas s Bogom vašim, grijesi vaši zaklonili su lice njegovo od vas, da ne čuje.

Rimljanima 5:8 Ali Bog dokazuje svoju ljubav prema nama time što je Krist umro za nas dok smo još bili grešnici.

Prema Rimljanima 5:8, Bog je pokazao svoju ljubav prema nama kroz smrt svoga Sina. Zašto je Krist morao umrijeti za nas? Zato što Biblija jasno govori da su svi ljudi griješni. Griješiti znači raditi krivo. Biblija govori da su “svi zgriješili i nisu uspjeli dostići slavu Božju (potpuno savršenstvo svetosti)” (Rimljanima 3:23). Drugim riječima, naš grijeh nas razdvaja od Boga koji je savršena svetost (pravičnost i pravda), i stoga je Bog primoran suditi griješnog čovjeka.

Habakuk 1:13a Odveć su čiste oči tvoje, da gledaš zlo; ne možeš gledati nepravde. Zašto gledaš bezbožnika i šutiš, kad zao proždire bolje.

Uzaludnost Naših Djela

Sveto pismo nas također uči da koliko god bili dobri, činili dobra djela, ili bili moralni, religiozni - ništa od toga ne može kupiti spasenje i put u raj. Moralni, nemoralni i ne-religiozni ljudi na istom su putu. Svi oni ne mogu dostići savršenu Božju pravičnost. Nakon objašnjenja nemoralnog, moralnog i religioznog tipa ljudi u Rimljanima 1:18-3:8, Apostol Pavao govori da su i Židovi i Grci u grijehu, da “nema nijednog pravičnog, niti jednog” (Rimljanima 3:9-10). Kao dodatak ovome su deklaracije sljedećih stihova:

Efežanima 2:8-9 Jer ste milošću spašeni po vjeri, i to nije od vas, to je dar Božji,; 9 Ne od djela, da se tko ne pohvali.

Titu 3:5-7 Ne za djela pravde, koja mi učinismo, nego po svojemu milosrđu spasi nas kupelju preporođenja i obnovljenja Duha Svetoga, 6 Kojega izli na nas obilato po Isusu Kristu, Spasitelju našemu, 7 Da opravdani milošću njegovom, po nadi budemo baštinici života vječnoga.

Rimljanima 4:1-5 Što ćemo dakle reći za Abrahama, oca svojega, da je postigao po tijelu? 2 Jer ako je Abraham opravdan djelima, može se hvaliti, ali ne pred Bogom. 3 Jer što kaže pismo? “Vjerova Abraham Bogu, i uračuna mu se u pravdu.” 4 Ali onome, koji radi, ne računa se plaća po milosti, nego po dugu. 5 A onome, koji ne radi, a vjeruje u onoga, koji opravdava bezbožnika, računa se vjera njegova u pravdu.

Beskonačna količina ljudske dobrote ne može se mjeriti sa Božjom dobrotom. Bog je savršena pravičnost. Zbog toga, Habakuk 1:13 nam govori da Bog ne može imati zajedništvo ni s kim tko nema savršenu pravednost. Da bismo bili prihvaćeni od Boga, moramo biti dobri kao Bog. Pred Bogom svi stojimo goli, bespomoćni i sami u sebi beznadni. Nikakav dobar život nas neće odvesti u raj niti nam dati vječni život. Što je onda rješenje?

Božje Rješenje

Bog nije samo savršena svetost (čiji sveti karakter nikada ne možemo postići sami ili svojim djelima pravednosti), već je On također savršena ljubav i pun milosti i milosrđa. Zbog svoje ljubavi i milosti nije nas ostavio bez nade i rješenja.

Rimljanima 5:8 Ali Bog dokazuje svoju ljubav prema nama time što je Krist umro za nas dok smo još bili grešnici.

Ovo je radosna vijest iz Biblije, poruka evanđelja. To je poruka o daru vlastitog Božjeg Sina koji je postao čovjekom (Bogočovjek), živio bezgrešnim životom, umro na križu za naše grijehe i podignut iz groba dokazujući i činjenicu da je Božji Sin i vrijednost Njegove smrti za nas kao naše zamjene.

Rimljanima 1:4 koji je proglašen Sinom Božjim sa snagom uskrsnućem od mrtvih, po Duhu svetosti, Isus Krist, Gospodin naš,

Rimljanima 4:25 On koji je predan zbog naših prijestupa i koji je uskrsnuo zbog našeg opravdanja.

2 Korinćanima 5:21 On je Njega koji nije znao za grijeh učinio grijehom u našu korist, da bismo mi mogli postati Božja pravednost u Njemu.

1 Petar 3:18 Jer i Krist je jednom zauvijek umro za grijehe, pravednik za nepravedne, da nas privede Bogu, budući da je usmrćen u tijelu, ali oživljen u duhu;

Kako Primiti Božjeg Sina?

Zbog onoga što je Isus Krist postigao za nas na križu, Biblija kaže “Tko ima Sina, ima život.” Možemo primiti Sina, Isusa Krista, kao našeg Spasitelja osobnom vjerom, pouzdanjem u Kristovu osobu i Njegovu smrt za naše grijehe.

Ivan 1:12 A onima koji ga primiše dade vlast da postanu djeca Božja, {i} onima koji vjeruju u njegovo ime.

Ivan 3:16-18 Jer Bog je tako ljubio svijet da je dao svoga Sina Jedinorođenca da nijedan koji u njega vjeruje ne propadne, nego da ima život vječni. Jer Bog nije poslao Sina na svijet da sudi svijetu, nego da se svijet spasi po njemu. Tko u Njega vjeruje, ne sudi mu se; tko ne vjeruje, već je osuđen jer nije povjerovao u ime jedinorođenoga Sina Božjega.

To znači da svi moramo doći Bogu na isti način: (1) kao grešnik koji prepoznaje svoju grešnost, (2) shvaća da nikakva ljudska djela ne mogu rezultirati spasenjem, i (3) potpuno se oslanja samo na Krista samo vjerom za naše spasenje.

Ako želite primiti i vjerovati Kristu kao svom osobnom Spasitelju, možda želite izraziti svoju vjeru u Krista jednostavnom molitvom kojom priznajete svoju grešnost, prihvaćate Njegovo oproštenje i vjerujete u Krista za svoje spasenje.

Ako ste se upravo pouzdali u Krista, trebate učiti o svom novom životu i kako hodati s Gospodinom. Predlažemo da počnete proučavanjem Abecede za kršćanski rast. Ova serija će vas provesti korak po korak kroz neke osnovne istine Božje riječi i pomoći će vam da izgradite čvrst temelj za svoju vjeru u Krista.

Božji Plan Spasenja

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1 Ivan 5:11-12 I ovo je svjedočanstvo da nam je Bog dao život vječni; i ovaj vječni život je u njegovom sinu. 12 Ko ima Sina, ima život; ko nema Sina Božijeg, nema života.

Ovo poglavlje nam govori da nam je Bog dao vječni život i da je ovaj život u njegovom Sinu, Isusu Kristu. Drugim riječima, način da imate vječni život je da imate njegovog Sina. Pitali su ga, kako neko može imati Sina Božijeg?

Problem Čovjeka

Odvojenost Od Boga

Isajija 59:2 Ne, vaša bezakonja su vas odvojila od vašeg Boga, vaši grijesi su sakrili lice njegovo od vas, tako da on ne čuje.

Rimljanima 5:8 Ali Bog dokazuje svoju ljubav prema nama time što je Krist umro za nas dok smo još bili grešnici.

Prema Rimljanima 5:8, Zašto je Krist morao umrijeti za nas? Jer Biblija jasno kaže da su svi ljudi grešni. Grješiti znači činiti loše. Biblija kaže da su "svi sagriješili i lišeni slave Božje (punog savršenstva svetosti)" (Rimljanima 3:23). Drugim riječima, naš nas grijeh odvaja od Boga koji je savršena svetost (pravednost i pravda), te je stoga Bog prisiljen suditi grešnom čovjeku.

Habakuk 1:13a Tvoje oči su previše čiste da bi gledale zlo; ne možeš da gledaš na nepravdu. Zašto gledaš u zle i ćutiš, kad zlo proždire boljeg.

Uzaludnost Naših Djela

Sveto pismo nas uči da koliko god bili dobri, činili dobra djela ili bili moralni, religiozni - ništa od toga ne može kupiti spasenje i put u raj. Moralni, nemoralni i ne-religiozni ljudi su na istom putu. Svi oni ne mogu dostići savršenu Božju pravičnost. Nakon što je objasnio nemoralni, moralni i religiozni tip ljudi u Rimljanima 1:18-3:8, Apostol Pavle kaže da su i Jevreji i Grci u grijehu, da “nema nijednog pravednika, ni jednog” (Rimljanima 3:9-10). Kao dodatak ovome su izjave sljedećih stihova:

Efežanima 2:8-9 Jer po milosti ste spašeni kroz vjeru, a to nije od vas samih, to je dar Božji,; 9 Ne po djelima, da se ko ne pohvali.

Titu 3:5-7 Ne za djela pravde koja smo učinili, nego po svojoj milosti spasi nas u kupelji novog rođenja i obnavljanja po Duhu Svetom 6 Kojeg je obilno izlio na nas kroz Isusa Krista, našeg Spasitelja, 7 Da budemo opravdani njegovom milošću, po nadi, baštinici života vječnog.

Rimljanima 4:1-5 Šta da kažemo o Abrahamu, njegovom ocu, koji je postigao po tijelu? 2 Jer ako je Abraham opravdan djelima, može se hvaliti, ali ne pred Bogom. 3 Jer šta pismo kaže? "Abraham je vjerovao Bogu, i to mu se uračunalo u pravednost." 4 Ali onaj koji radi ne računa se po milosti, nego po dugu. 5 A onome koji ne radi, ali vjeruje u onoga koji opravdava zle, računa se njegova vjera u pravdu.

Beskonačna količina ljudske dobrote ne može se porediti sa Božjom dobrotom. Bog je savršena pravda. Zbog toga, Habakuk 1:13 nam govori da Bog ne može imati zajedništvo s bilo kim ko nema savršenu pravednost. Da bismo bili prihvaćeni od Boga, moramo biti dobri kao Bog. Pred Bogom svi stojimo goli, bespomoćni i beznadežni u sebi. Nikakva količina dobrog života nas neće odvesti u raj ili nam dati vječni život. Pa šta je rješenje?

Božje Rješenje

Bog nije samo savršena svetost (čiji sveti karakter nikada ne možemo postići sami ili svojim djelima pravednosti), već je On savršena ljubav, pun milosti i milosrđa. Zbog svoje ljubavi i milosrđa nije nas ostavio bez nade i rješenja.

Rimljanima 5:8 Ali Bog dokazuje svoju ljubav prema nama time što je Hristos umro za nas dok smo još bili grešnici.

Ovo je dobra vijest iz Biblije, evanđeoska poruka. To je poruka o daru vlastitog Sina Božijeg koji je postao čovjek (Bogočovjek), živio bezgrešnim životom, umro na križu za naše grijehe i vaskrsnuo iz groba dokazujući činjenicu da je On Sin Božji i vrijednost Njegove smrti za nas kao našu zamjenu.

Rimljanima 1:4 koji je proglašen Sinom Božjim sa silom vaskrsenja iz mrtvih, kroz Duha svetosti, Isusa Krista, Gospoda našeg,

Rimljanima 4:25 On koji je predan za naše prijestupe i uskrsnuo za naše opravdanje.

2. Korinćanima 5:21 On je učinio grijehom za nas onoga koji nije znao grijeha, da bismo postali pravednost Božja u njemu.

1. Petrova 3:18 Jer i Hristos umrije za grijehe jednom zauvijek, pravednik za nepravedne, da nas privede Bogu, pogubivši se tijelom, ali oživi duhom;

Kako Prihvatiti Božijeg Sina?

Zbog onoga što je Isus Krist učinio za nas na krstu, Biblija kaže: "Ko ima Sina, ima život." Možemo prihvatiti Sina, Isusa Krista, kao našeg Spasitelja po ličnom vjerom, vjerujući u Kristovu ličnost i Njegovu smrt za naše grijehe.

Ivan 1:12 I onima koji ga primiše dade vlast da postanu djeca Božja, {i} onima koji vjeruju u njegovo ime.

Ivan 3:16-18 Jer Bog je toliko zavolio svijet da je dao Sina svog jedinorođenog, da nijedan koji vjeruje u njega ne pogine, nego da ima život vječni. Jer Bog nije poslao Sina na svijet da sudi svijetu, nego da se svijet kroz njega spasi. Onaj ko vjeruje u Njega nije osuđen; ko ne vjeruje, već je osuđen jer nije vjerovao u ime jedinorođenog Sina Božijeg.

Ako želite da prihvatite Krista i vjerujete mu kao svom ličnom Spasitelju, možda ćete željeti da izrazite svoju vjeru u Krista jednostavnom molitvom u kojoj priznajete svoju grešnost, prihvatate Njegovo oproštenje i vjerujete u Krista za svoje spasenje.

Ako ste se upravo pouzdali u Krista, morate naučiti o svom novom životu i kako hodati s Gospodinom. Predlažemo da počnete proučavanjem Abecede za kršćanski rast. Ova serija će vas voditi korak po korak kroz neke osnovne istine Božje riječi i pomoći vam da izgradite čvrst temelj za svoju vjeru u Krista.

El Diario del Pastor en la Red, Ed. Esp., Edición 4, verano 2012

Un ministerio de …

Autor: Dr. Roger Pascoe, Presidente,
Email: [email protected]

Parte I. Predicar – ¿Cómo lo hacemos?
Los Fundamentos Espirituales y Bíblicos para Predicar

Hasta el momento en esta serie sobre la predicación hemos discutido:

1. Predicar: ¿Qué es?

2. Predicar: ¿Por qué lo hacemos?

3. Predicar: ¿Cuál es nuestra responsabilidad?

En esta edición vamos a explorar “Predicar: ¿Cómo lo hacemos?” Aunque todos nosotros tenemos nuestra propia personalidad y estilo al predicar, es bueno tener un ejemplo de cómo hacerlo. No podemos mejorar los ejemplos de predicación que encontramos en la Palabra de Dios. Miremos una del Antiguo Testamento y una del Nuevo (algunas de estas ideas son adaptadas de Stephen Olford, Anointed Expository Preaching, 69-71).

A. Nehemias 8:1-12

Aquí tenemos un ejemplo de predicación bíblica del Antiguo Testamento. Preste atención al enfoque de este sermón – su estructura, presentación, y respuesta.

Primero, ellos leyeron el texto de la Palabra de Dios en público. “8 Y leían en el libro de la ley de Dios claramente,…” (8a). Lo anterior se refiere a la lectura pública de las Escrituras antes de algo fuera dicho. Dios habla a tu audiencia a medida que lees Su Palabra desde el púlpito. Esto es probablemente uno de los aspectos más importantes de la predicación. Al leer el pasaje de las Escrituras, le demuestras a tu gente cómo leer las Escrituras – con claridad de pronunciación, con variedad de énfasis y velocidad, y con reverencia. Puede que te interese practicar un capítulo en voz alta cada día a la velocidad que se hace en el púlpito. Visualizar mentalmente tu audiencia y concentrarte en nombres, palabras y puntuación difíciles. Hable con claridad de manera que todos puedan oír las palabras y entender las ideas del pasaje.

Segundo, ellos explicaron el significado de la Palabra de Dios con claridad. “…y ponían el sentido,” (8b). El versículo 9 claramente declara que ellos le enseñaban a la gente. El “poner el sentido” es explicar lo que dice y significa el pasaje. Algunas veces las personas entienden las palabras que hay en la página (lo que dice), pero no entienden lo que significa. Para explicar la Palabra con claridad primero debemos interpretarla con exactitud. La anterior se lleva a cabo en nuestro estudio personal de la Palabra y en la preparación del mensaje. La interpretación con exactitud conlleva “ … que usa bien la palabra de verdad” (2 Tim. 2:15). Usar bien la Palabra de Dios significa que tenemos que entender las palabras, la gramática, y el contexto del pasaje. Alguien ha dicho que “un texto tomado fuera de contexto es un pretexto.” El contenido hace una gran diferencia a la hora de entender lo que el autor original quería comunicar a su audiencia original. El contexto incluye el contexto histórico, gramatical, literario, teológico y sintáctico.

Solo cuando lo entendemos nosotros mismos, lo podremos explicar con claridad a otros. Luego, para que nuestra explicación de la Palabra sea clara, tenemos que usar un lenguaje y hablar en un nivel que la audiencia entienda. Es ahí cuando tiene lugar la comunicación. Muchos oyentes no saben lo que significan algunas palabras de la Biblia. No tenemos la autoridad de cambiar las palabras – nuestro trabajo es explicar lo que significan en su contexto.

Nuestra tarea principal al predicar es explicar el significado de la Palabra de Dios, de manera tal que las personas la entiendan. Recuerda mi definición de predicación bíblica: “La predicación bíblica es la proclamación de la Palabra de Dios, y el objetivo de ello es generar una respuesta de transformación espiritual en los oyentes, al (a) interpretar su significado con exactitud, (b) explicar su verdad claramente, (c) declarar con autoridad su mensaje en el poder del Espíritu Santo, y (d) aplicar de manera práctica su significancia para la vida contemporánea.”

Al seguir este patrón, exponemos la Palabra de Dios para que la personas puedan ver su verdad y escuchar a Dios hablando.

Tercero, ellos aplicaron el sentido de la Palabra de Dios. “y ponían el sentido, de modo que entendiesen la lectura.” (8c). Esto es aplicar las Escrituras (cf. vv. 10-12). Ellos le ponían el sentido lo cual les ayudaba a “que entendiesen la lectura.” Aquí, “entender” implica su relevancia para la vida, su aplicación en la vida.

Por último, ellos hicieron un llamado a responder a la Palabra de Dios. “10 Luego les dijo: Id, … Y todo el pueblo se fue a comer y a beber, y a obsequiar porciones, y a gozar de grande alegría, porque habían entendido las palabras que les habían enseñado.” (10-12). El fresco entendimiento de la Palaba de Dios demanda una nueva manera de vivir. Si nuestro comportamiento, actitudes, creencias, y obras no cambian, entonces fue que o no entendimos o que estamos siendo desobedientes a lo que sabemos. El entendimiento debe producir obediencia a las cosas de Dios. Para que eso suceda, el predicador tiene que aplicar el sentido que tiene la verdad para la vida de los oyentes, mostrarles cómo es vivir la verdad. Y parte de la aplicación es el llamado a una respuesta práctica a la verdad.

En la aplicación es donde mostramos cómo el texto es relevante para la vida de los oyentes. A menos que lo hagamos, no podremos esperar que respondan, no podemos esperar que sus vidas sean transformadas por la Palabra por medio del Espíritu. La predicación solo logra su objetivo cuando cambia el carácter y la conducta de las personas.

B. Lucas 24:25-35

Aquí tenemos un buen ejemplo del modelo de predicación de Jesús. Él “les declaraba en todas las Escrituras lo que de él decían.” (27). Jesús era un predicador (expositor) bíblico. Él aprovechó cualquier oportunidad para exponer las Escrituras – Él predicó “a tiempo y a destiempo” (2 Tim. 4:2). Así como Jesús, sea que nuestra audiencia sea pequeña o grande, formal o informal, nuestro manejo de la Palabra debe ser expositivo si queremos que sea bíblico. En otras palabras, si queremos que sea verdaderamente escritural tiene que derivarse de una exposición y exégesis sólida.

Notemos que, en este pasaje, el modelo de la predicación de Jesús es seguido por su efecto.

1. El modelo de predicación de Jesús. Cuando Jesús predicó, él se refirió a el texto de las Escrituras. “Y comenzando desde Moisés, y siguiendo por todos los profetas, les declaraba en todas las Escrituras lo que de él decían.” (27a). por supuesto que “todas las Escrituras” se refiere a la Ley, los Salmos, los Hagiógrafos, y los Profetas. Como predicadores, tenemos que predicar todo el consejo de Dios. Entonces, no prediques solo tus libros o pasajes favoritos, sino el alcance completo de las Escrituras – “toda las Escrituras.”

Después, Jesús explicó el significado de las Escrituras. “les declaraba …” (27b). La palabra traducida como “declaraba” viene de dos palabras griegas: (1) “a través” (o “por”); y (2) “interpretación” (literalmente, “hermenéutica”). Entonces, Jesús les aclaró las Escrituras al interpretar con cuidado su significado. Esta es una tarea muy importante de los predicadores – entender lo que quiso decir el autor original y luego explicarlo con claridad a su congregación de modo que ellos puedan verlo y entenderlo.

Parte de explicar lo que significa las Escrituras y hacérselos claro es usar ilustraciones (tal como lo hizo Jesús) de diferentes áreas y ámbitos de vida.

La Explicación es probablemente el único factor que se hace menos y peor en la predicación contemporánea – probablemente porque es difícil y requiere un trabajo duro. Pero es el aspecto más importante de la predicación por varios factores: (a) porque nuestra tarea es hacer claro lo que para nuestra gente no resulta claro por sí mismos, y (b) porque si no explica debidamente el significado, ¿cómo puede esperar que las personas lo obedezcan? En otras palabras, ellos tienen que saber el “qué” antes de que puedan responder a el “cómo.” Así pues, la explicación viene antes de la aplicación.

Tercero, Jesús expuso el asunto de las Escrituras. “…lo que de él decían.” ( 27c). Él les mostró que las Escrituras testificaba de Él (cf. Jn.5 :39). Él es el tema de toda las Escrituras. Nosotros, como predicadores, tenemos que ver a Cristo en todas las Escrituras y apuntar las personas hacia Él. Fallamos en nuestra tarea de predicadores expositores si Jesús no es el tema de todas nuestras prédicas. Predicamos “a Cristo y a este crucificado” para que Él pueda “conformarnos a la imagen del Hijo de Dios” (Rom 8:29, véase también 2 Tim. 3:16-17, 2 Cor. 3:18, Col. 1:28)

Luego, Jesús aplicó la importancia personal de las Escrituras - “¡Oh insensatos, y tardos de corazón para creer todo lo que los profetas han dicho!” (25). Esto fue una aplicación directa a ellos. Jesús los estaba desafiando por su falta de fe en Él y en las Escrituras que hablaban de Él. Ellos necesitaban su exhortación aquí para despertarlos y así supieran quién era Él.

Aplicadas correctamente, las Escrituras siempre ministran productiva y personalmente. Toda verdad tiene una aplicación para la vida: “El que quiera hacer la voluntad de Dios, conocerá si la doctrina es de Dios, o si yo hablo por mi propia cuenta.” (Jn. 7:17). La negativa a obedecer a la verdad anula todo el propósito de la predicación.

El predicador expositivo tiene que relacionar la aplicación de las Escrituras de tal forma que su relevancia para nuestro carácter y conducta sea tanto indiscutible como irresistible (ver Rom. 6:17, Santiago 1:22-25).

Por último, Jesús reveló la verdad central de las Escrituras “¿No era necesario que el Cristo padeciera estas cosas, y que entrara en su gloria? (26). Jesús les mostró que el plan de redención de Dios requería que Él sufriera antes de entrar en su gloria. Si estas dos personas a las que Jesús les estaba hablando hubieran entendido las Escrituras con claridad y precisión, hubieran sabido que la crucifixión de Jesús era un precursor necesario para su resurrección y glorificación. Su muerte no tendría por que haber causado que se fueran de Jerusalén desesperados, pensando que todo había terminado, sino que hubiera causado que ellos esperaran y buscaran su resurrección y ascensión.

2. El efecto de la predicación de Jesús (adaptado de Olford, Preaching the Word of God, 45ff.). La predicación de Jesús generaba una respuesta inmediata en sus oyentes. Primero, la predicación de las Escrituras les calentó sus corazones. “¿No ardía nuestro corazón en nosotros, mientras nos hablaba en el camino, y cuando nos abría las Escrituras? (32). “corazón” aquí está en singular. Sus corazones se fundieron en uno bajo el ardiente poder de las palabras de Jesús. Esta es la respuesta que esperamos suceda en nuestras congregaciones, ¿verdad? Los corazones han de fundirse bajo la predicación de la Palabra.

Segundo, la predicación de las Escrituras bendijo su hogar. “28 Llegaron a la aldea adonde iban, y él hizo como que iba más lejos. 29 Mas ellos le obligaron a quedarse, diciendo: Quédate con nosotros, porque se hace tarde, y el día ya ha declinado. Entró, pues, a quedarse con ellos. 30 Y aconteció que estando sentado con ellos a la mesa, tomó el pan y lo bendijo, lo partió, y les dio.’” (28-30). A través de la predicación de las Escrituras, Jesús “transformó ese hogar en un santuario y la cena en un sacramento” (Olford, 46). El resultado fue que el hogar de los discípulos fue cambiado instantáneamente. Este debería ser nuestro objetivo al predicar la Palabra – que los corazones sean calentados y los hogares bendecidos de forma que nunca sean los mismos.

Tercero, la exposición de las Escrituras develó sus mentes. “Entonces les fueron abiertos los ojos, y le reconocieron; más él se desapareció de su vista.” (31). Eso es lo que la predicación bíblica hace. Abre los ojos espirituales de las personas a la verdad de quién es Jesús.

Cuarto, la exposición de las Escrituras levantó sus esperanzas. “Y levantándose en la misma hora, volvieron a Jerusalén, y hallaron a los once reunidos, y a los que estaban con ellos, 34 que decían: Ha resucitado el Señor verdaderamente, y ha aparecido a Simón. 35 Entonces ellos contaban las cosas que les habían acontecido en el camino, y cómo le habían reconocido al partir el pan.” (33-35). Antes de escuchar a Jesús exponiendo las Escrituras sus esperanzas estaban frustradas. Pero después, sus esperanzas volvieron a la vida porque Jesús estaba vivo. Jesús estaba vivo físicamente, pero Él también cobró vida para ellos espiritualmente. Ellos entendieron su presencia viva (34), su paz viva (36), y su poder vivo (49).

3. Conclusiones. Además de estos dos ejemplos de predicación bíblica, podemos destacar los ejemplos de los apóstoles:

a) Pedro (Hechos 2:14-36). Exposición de Joel y Salmos.

b) Esteban (Hechos 7). Exposición de partes históricas de Génesis y Éxodo. Esta es la mejor exposición de Génesis 1 en la Biblia.

c) Felipe (Hechos 8:26-35). “Comenzando desde esta escritura, le anunció (Felipe) el evangelio de Jesús,” (35) – exposición de Isaías 53.

d) Pablo (Hechos 17:1-3; 28:23). Él debatió con ellos sobre las Escrituras concernientes a Cristo.

Entonces, podemos concluir que la predicación bíblica es una predicación expositiva -i.e. una predicación que expone la Palabra de Dios de manera que las personas puedan entenderla y obedecerla. La predicación Bíblica en su forma básica es predicar las Escrituras de tal manera que la santa e inalterable Palabra de Dios forme la base en detalle de cada parte del sermón. El título, los puntos principales y los subtemas todo viene del texto. Tal predicación lleva a las personas a las Escrituras, y su aplicación a sus vidas se vuelve clara desde ellas.

Este modelo está basado en el predicador siendo simplemente el portavoz de lo que dicen y significan las Escrituras, dejando que Dios hable a través de su Palabra, lo cual es nuestra única autoridad para predicar. Como lo dijo una vez el Dr. Olford, el clamor de estos tiempos es la necesidad por el regreso a una predicación expositiva de la Palabra de Dios. La iglesia solo puede crecer, prosperar, y servir cuando es instruida e inspirada por la exposición y aplicación de las Escrituras. La tarea de la predicación bíblica es dejar que la Palabra de Dios hable, sacar del texto lo que haya en él y exponerlo para que todos lo vean y respondan a ello.

La palabra de Dios es el único, verdadero y duradero recurso de esperanza para el desesperanzado (Efe. 2:12). Solo ella puede transformar la vida de las personas cuando la entienden y la obedecen. La predicación es la manera como Dos ha escogido comunicar su palabra y los predicadores son los instrumentos que Dios ha escogido para llevar esto a cabo, semana tras semana, por medio del poder del Espíritu Santo.

Parte II. Liderazgo: Ser un Modelo A Seguir Devoto,
“Ser de Ejemplo Personal en Pensamiento, Palabra, y Hechos”

Estamos estudiando lo que significa mostrar a otros un carácter devoto, cómo guiar a otros a través de nuestro propio ejemplo. En ediciones anteriores de este diario hemos mirado cómo ser un ejemplo de compromiso, consistencia, confianza, consagración, compasión, y competencia. En esta edición examinaremos lo que significa ser un ejemplo en conducta y conversación.

Voy a tratar con mayor detalle con nuestra conducta y conversación cuando lleguemos al tema de “santidad.” Pero, permítanme hacer aquí algunas observaciones.

A. Ser un ejemplo en Conducta

Luego de alentar a Timoteo a que “ninguno tenga en poco tu juventud” – en una cultura donde los hombres mayores eran venerados y los hombres jóvenes (especialmente en los asuntos a ver con el liderazgo de la iglesia) era vistos con menosprecio – Pablo escribe, “sino sé ejemplo de los creyentes en …, conducta,” amor, espíritu, fe y pureza. (1 Tim. 4:12).

La forma en que Timoteo se debía guardar de ser menospreciado por su edad es siendo “…un ejemplo… en conducta”. Lo que Pablo dijo es, “No dejes que te menosprecien por ser joven (después de todo tú eres mi delegado apostólico y te he dado la autoridad de mandar y enseñar estas cosas). En vez de eso, actúa de tal manera que no solo no te menosprecien, ¡sino que de hecho to miren con respeto!”

Entonces, ¿qué tipo de conducta, piensas, generaría este tipo de respeto de otros quienes se verían tentados de otro modo a despreciarte? Claramente, es una conducta “piadosa”. Una conducta que produzca que la gente reconozca que Dios está trabajando en tu vida.

Al escribirle a Tito, Pablo dice, “presentándote tú en todo como ejemplo de buenas obras;” (Tit. 2:7-10). Las buenas obras en el contexto de las responsabilidades de Tito dentro de la comunidad de creyentes incluyen integridad de doctrina (enseñanzas sanas), reverencia (conducta sana), palabras en las que nadie pueda hallar faltas (discurso sano), obediencia a los maestros, agradable en todo, no siendo respondón, no robando, sino mostrando fidelidad, para que los que siguen su modelo “en todo, adornen la doctrina de Dios nuestro Salvador.”

Eso es lo que necesitamos modelar como líderes cristianos – conducta piadosa, buenas obras que motiven a otros a glorificar a Dios en palabra y obras.

Referente a la propia conducta de Pablo él le dijo a los Tesalonicenses, “ni buscamos gloria de los hombres;.. Antes fuimos tiernos entre vosotros,... trabajando de noche y de día,” (1 Tes. 2:1-12). Su conducta entre ellos fue un modelo de un hombre de Dios – de alguien que otros querrían imitar.

B. Se Un Ejemplo En Conversación

“sé ejemplo de los creyentes en palabra (1 Tim. 4:12). “presentándote tú en todo como ejemplo de buenas obras; en la enseñanza mostrando integridad, seriedad, 8 palabra sana e irreprochable, de modo que el adversario se avergüence, y no tenga nada malo que decir de vosotros.” (Tit. 2:7-8).

Cuidado con las conversaciones comprometedoras o pecaminosas – p.ej. chismes, calumnias, mentiras, engaño, inferencias, insinuaciones, seducción, murmuración, queja, alardes, exageraciones, bromas pesadas (cf. Efe.4:25, 29, 31; 5:4; Col. 3:8-9; 4:6; Mat. 15:11, 17-20). Puedes ser arrastrado a este tipo de conversaciones muy fácilmente antes de que te des cuenta.

El chisme, la calumnia, el chismorreo etc., son muy comunes entre los cristianos. Ello indica un estado pobre de espiritualidad – de alguien que no anda con Dios, que no muestra la ternura y gracia de Cristo.

Este tipo de conversaciones generalmente surge por asuntos de poder o baja auto estima – las personas usan este tipo de cosas ofensivas sobre otros para elevarse ellos mismos. Asegurémonos de ser humildes y amables en nuestras conversaciones con y acerca de otros.

Cuidado con las bromas. Cuando alguien comienza a contar un chiste, yo me encojo por dentro. A veces, aún con cristianos, les he dicho que no lo quiero oír. No te dejes atrapar en charlatanería – eso lleva a la necedad (Efe. 5:4). Además, los chistes pueden ser malinterpretados, y a medida lo son, para que signifiquen otra cosa que tú no quisiste decir, en cuyo caso podrían ofender a las personas.

Joseph Stowell dice: “si violamos la integridad por medio de nuestras palabras en momentos más casuales e informales, entonces estaremos minando la capacidad de nuestras palabras de cargar el peso apropiado cuando hablemos en nombre de Dios” (Joseph Stowell, Shepherding the Church, 154).

Parte III. Pensamientos Devocionales
“Ministerio Auténtico: ¿Qué es?” (2 Cor. 4:1-6)

Pablo había sido objeto de muchas acusaciones falsas tanto de los “falsos apóstoles” 2 Cor. 11:13) como de los cristianos de Corinto. Los falsos apóstoles lo habían acusado de se inconsistente, falto de autoridad, de ser débil en presencia y discurso, y de esconderse detrás de poderosas cartas en vez de confrontarlos cara a cara (2 Cor. 10:10ss.). los Corintos lo habían acusado de no ser confiable, al decir que iba a visitarlos, pero no lo hizo (cf. 2 Cor. 1:15-20). Irónicamente, los falsos apóstoles estaban acusando a Pablo de ser falso.

Esta segunda epístola a los Corintos es en verdad una apologética personal. Su defensa propia y la de su ministerio. En este pasaje (2 Cor. 4:1-6), Pablo presenta las marcas de un ministro verdadero.

A. Un Ministro Verdadero Tiene Un Corazón Valiente (4:1).

“teniendo nosotros este ministerio según la misericordia que hemos recibido, no desmayamos.” “Este ministerio” es el ministerio del nuevo pacto (3:6-18), el ministerio del Espíritu (3:6,8), el ministerio de la justificación (3:9), el ministerio de gloria (3:8), este tipo de ministerio anima (3:12) y nos alienta (4:1).

La base sobre la cual tenemos este ministerio es que “hemos recibido misericordia” (cf. Efe. 2:4, 7), no por algún mérito o habilidad propia, sino porque hemos nacido de nuevo. -i.e. “recibimos misericordia” (cf. 1 Tim. 1:12-17). Porque debido a toda la gracia de Dios no hay lugar en el ministerio para la autoaprobación, ni la autocomprobación. No es nuestro ministerio, es de Dios y el nos lo ha confiado sobre la misma base sobre la que hemos recibido su misericordia, su salvación.

Saber que nuestro ministerio está enraizado en la gracia de Dios nos llena de valor. Por el que nos otorgó su gracia en la salvación continuaremos haciendo nuestro ministerio. “por lo tanto no desmayamos.” Aunque enfrentamos los mismos obstáculos que enfrentó Pablo (i.e. físicos, espirituales, sociales etc.), aún así debido a la misericordia de Dios, no desmayamos (cf. 1 Cor. 15:58) – es decir, tenemos valor.

B. Un Ministro Verdadero Practica la Transparencia (4:2).

1. Los ministros verdaderos renuncian al secretismo y al engaño. Aquellos que han recibido misericordia “Antes bien renunciamos a lo oculto y vergonzoso (o, deshonestidad)." Rechazan las prácticas de los ministros falsos. El evangelio cambia todo – nuestros motivos y métodos. Renunciamos a las costumbres viejas asociadas con el hombre viejo y practicadas por los falsos maestros – Aquellos que no han recibido la misericordia.

Los ministros verdaderos no practican en secreto cosas que serían vergonzosas si se supieran por otros – sean estas cosas motivos, pensamientos, deseos, hábitos, lujurias – especialmente aquellos que apelan a los sentidos (sensuales) (cf. 2:17). Esto es lo que está haciendo tropezar a tantos ministros hoy en día – particularmente la pornografía, lo cual es las dos cosas, secreta y vergonzosa.

Los ministros auténticos no “andan con picardía.” No tratan falsamente con otros – sin engaños. Ese estilo de vida es característico de los que una vez fueron “hijos de desobediencia” (cf. Efe. 2.1-3). Pero ya no más. Cualquier cosa que se huela a astucia toma su carácter de Satanás (Gen. 3:1, Jn. 8:44). Por lo tanto, aquellos que practican la astucia en sus ministerios (i.e. no son transparentes) son ministros de Satanás (2 Cor. 11:13-15), no de Dios.

Los ministros verdaderos no andan “adulterando la palabra de Dios.” Ellos no malinterpretan la verdad del evangelio. Ellos no usan las Escrituras incorrectamente o para sus propios propósitos.

2. Los ministros verdaderos manifiestan sinceridad y honradez. Los ministros verdaderos son exactamente lo opuesto de los falsos ministros en carácter y práctica. Ellos no practican el secretismo y el engaño, sino que son sinceros y honrados.

Ellos “manifiestan la verdad” en palabra y conducta, y así ello es manifiesto a toda conciencia humana. Otros intuitivamente los reconocen como verdaderos, transparentes. Sus acciones y palabras hablan bien de sí mismos al discernimiento de otros.

Los ministros verdaderos actúan “delante de Dios.” Esa es la esfera en la que todo está abierto y desnudo, nada está escondido o en secreto. Este es un estándar mayor de escrutinio que la conciencia humana o la inspección. Cada ministro del evangelio es responsable ante Dios. Este es el examen final: ¿A quién servimos? ¿Eres consciente de servir a Dios, de su inspección y aprobación a tu ministerio? ¿Estás caminando en la luz y no tienes miedo de lo que pueda salir a la luz? (Jn. 3:19-20).

C. Un Ministro Verdadero Declara El Evangelio (4:3-4).

El evangelio está encubierto a aquellos que están pereciendo. Aunque se predica abiertamente, su verdad está encubierta a aquellos cuyas mentes están cegadas por el “dios de este siglo.” El ministerio del evangelio, el cual es glorioso y vivificante (3:6-11), ciertamente, no tiene efecto en aquellos que no creen. Esto no es admitir que el evangelio es ineficaz sino admitir la efectividad del engaño de Satanás en aquellos que no creen. Sus mentes están entenebrecidas (cf. 3:13-18) por el engaño de Satanás de manera que la luz del evangelio de la gloria de Cristo no puede brillar en ellos – para que no puedan ver y creer en el ÚNICO que es la “imagen de Dios” (cf. Heb. 1:3).

Esto es por lo que Satanás “ha cegado sus mentes” – él no quiere que ellos vislumbren la representación exacta de Dios en Cristo, porque si lo hiciera los perdería. No hay nada impotente o inefectivo en el evangelio. El problema es con las mentes de los oyentes, no con el mensaje. Éste es glorioso, pero ellos están engañados. Es abierto, pero está encubierto para ellos.

Así que, el evangelio está “encubierto” (oculto, obstruido, atenuado) a aquellos que están “pereciendo” (quienes voluntariamente lo rechazan), y tras su incredulidad se encuentra el engaño de Satanás, quien es el padre de la mentira. Satanás no tiene influencia en la era venidera, pero en esta era a él se le permite una medida de influencia, una influencia que él ha usurpado y que es solo temporal.

Satanás es el “dios de este siglo” – ante quien la mayoría de esta era se somete, aquel cuyo carácter está estampado en esta era (engaño, rebelión, sensualidad), aquel que engaña a la humanidad para que se arrodillen ante él en vez de hacerlo ante Dios.

D. Un Ministro Verdadero Sirve “En el Nombre de Jesús” (4:5-6).

No se trata de nosotros (5). “Porque no nos predicamos a nosotros mismos, sino a Jesucristo como Señor,.” A Él es a quien servimos y a él es a quien predicamos – a “Jesucristo como Señor,” Somos sus siervos que proclamamos un mensaje sobre Él, no sobre nosotros. Si fuera sobre nosotros, podríamos entender por qué algunos no creerían a nuestro mensaje, pero es sobre Él:

Cristo – el ungido (“predicamos a Cristo y a este crucificado”)
Jesús – el Salvador
El Señor – El Amo, el ÚNICO supremo, Soberano

Solo hay un Señor, un Maestro y no somos nosotros. No somos jefes, ni señores sobre el rebaño (1 Ped. 5:3). Somos sus ministros – “sus siervos por amor a Jesús.” Somos ministros que servimos al pueblo de Dios “por amor a Jesús.” Por eso hacemos lo que hacemos.

Así como Jesús se volvió un siervo (Fil. 2:7) así también nosotros nos hacemos siervos del pueblo de Dios por amor a Jesús. Ministros que hacen a sí mismos famosos y cuyo ministerio es más sobre ellos que sobre el mensaje, más sobre el vaso que sobre el tesoro, no son ministros verdaderos por amor a Jesús.

No se trata de nosotros: se trata de Dios (6), el ÚNICO que, en la creación, “mandó a que de las tinieblas brillara la luz” (6). Y Él ha hecho brillar su luz spiritual in nuestros corazones para iluminar nuestro entendimiento de la gloria de Dios reflejada en el rostro de Jesucristo. No podemos llevar la salvación, solo Dios puede. Solo el Dios de la creación es el Dios de la redención (nueva creación). La luz del mundo es Jesús – el que creó la luz se volvió luz. Esto estaba muy vívido en la memoria de Pablo, cuando la luz de Dios lo envolvió en el camino a Damasco y llenó su alma con la luz del conocimiento de la gloria de Dios en el rostro de Jesucristo. Solo el rostro de Cristo pudo adecuadamente, correctamente, y completamente manifestar la gloria de Dios de tal forma que la pudiéramos entender.

Dios mandó a que brillara la luz “saliendo” de la oscuridad, y a través del evangelio él ha transmitido “dentro” de nuestros corazones la luz del conocimiento de su gloria encarnada en el rostro humano de Jesús (Jn. 1:14). Así como en su obra de la creación, Dios mandó a que la luz brillara saliendo de la oscuridad, así mismo en su obra de redención él mandó a que la Luz brillara en la oscuridad de la condición humana para que pudiéramos conocerle.

La fuente de la verdad absoluta (sobre quién somos, quién es Dios etc.) solo proviene de Dios. “Yo soy… la verdad”, dijo Jesús. Él es la final y total revelación de Dios. De ahí que, es en su “rostro” (su persona, su identificación) que llegamos a conocer a nuestro glorioso Dios.

Parte IV. Boceto del Sermón

Preparar un sermón es un trabajo duro. Quizá uno de los aspectos más difíciles de la preparación de un sermón es descubrir la estructura del pasaje. Primero, necesitamos identificar el asunto - ¿de qué está hablando el autor? Una vez hayas identificado el asunto del pasaje, la siguiente tarea es descubrir lo que dice el autor sobre el asunto – ¿qué señalamientos hace sobre el asunto? Por supuesto, todos los puntos sobre los que escribe estarán conectados con el asunto (eso es lo que le da unidad a un sermón) y, aun así, cada aspecto del asunto es diferente del anterior y del siguiente (eso es lo que le da secuencia al sermón, su flujo de pensamiento). Generalmente, en un pasaje de las Escrituras, el autor desarrolla dos o tres, quizá cuatro, puntos sobre el asunto. A menos que los identifiques con precisión no podrás preparar efectivamente tu sermón.

Una vez hayas identificado el asunto y los puntos que el autor desarrolla sobre el asunto, ahora tienes la estructura del pasaje, la cual, por supuesto, forma el boceto de tu sermón.

Este proceso aplica para cualquier forma de comunicación. Para poder comunicarnos coherentemente, todo tiene que conectarse con el mismo asunto. Y para comunicarnos con lógica, cada punto tiene que ser una progresión en el desarrollo del asunto.

En cada edición del el Diario ONLINE del Pastor, les he entregado bocetos de sermones para que puedan ver cómo los he desarrollado desde un pasaje. Estos bocetos de sermón provienen de una serie de predicaciones que he realizado sobre el evangelio de Juan.

Boceto de sermón #7, la sanación del hombre ciego, Pt. 2 continuación (Juan 9:24-34).

Asunto: Jesús es el Enviado por Dios

Punto #1, 2, 3 – ver la edición de primavera de 2012 (NPJ 3)

Punto #4: La Hostilidad de los Líderes Religiosos (24-34)

1. Hostilidad basada en su compromiso con Dios (24-25)

2. Hostilidad basada en su compromiso con Moisés (26-34)

Boceto de Sermón #8, la sanación del hombre ciego, Pt. 3 (Juan 9:35-41).

Asunto: Jesús es el Único Enviado de Dios

Punto #1: Jesús vino al mundo para salvar (35-38)

1. Él vino al mundo para salvar a quienes “creen” en Él (35-36)

2. Él vino al mundo para salvar a quienes “lo ven” a Él (37-38)

Punto #2: Jesús vino al mundo para separar (39-41)

1. Él vino al mundo para dar vista spiritual a los creyentes (39b)

2. Él vino al mundo para dar vista spiritual a los no creyentes (39c-41)

The Captain of the Lord’s Army (Joshua 5:13-15)

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Introduction

Joshua chapter 5 describes the consecration of the people of Israel in preparation for the great task that lay before them. As such, it stands as a bridge between the crossing of the Jordan and the beginning of the military campaigns to subjugate the inhabitants of the Land. For many, however, especially to those trained in military tactics, this chapter may seem like an enigma, at least from man’s point of view. And of course, that’s precisely the issue here. God’s ways are infinitely higher than our ways. From all appearances now was the time to attack the enemy. The people of Israel were filled with the excitement and motivation of having miraculously crossed the Jordan on dry ground. Further, they apparently knew the enemy was in disarray from the standpoint of their morale (5:1); surely, it was time to strike. Many of the military leaders under Joshua’s command may have been thinking or even saying, “For goodness sake, let’s not wait. Let’s go! Now is the logical time and the enemy is ripe for the taking!”

But in God’s economy and plan there are spiritual values, priorities, and principles that are far more vital and fundamental to victory or our capacity to attack and demolish the fortresses that the world has raised up against the knowledge and plan of God (2 Cor. 10:4-5). Looking at conditions from our perspective of deadlines, feeling the pressure to perform and accomplish things to please people and sometimes our own egos, we are too often in a hurry to get the show on the road. But to be victorious or successful from God’s standpoint, certain things are essential if we are going to attack the various fortresses of life in His strength and according to His principles. Perhaps, a letter written by an Englishman during World War II may illustrate the point:

As one man, the whole nation has handed over all its resources to the Government. We have invested the Cabinet with the right to conscript any of us for any task, to take our goods, our money, our all. Never have rich men set such little store by their wealth; never have we been so ready to lay down life itself, if only our cause may triumph.¹

Before Israel was ready to face the enemy, they too needed a similar preparation of heart and willingness to submit to God’s directions that they might also experience His power. To ensure that, God took them through several events to instruct and prepare them for battle. Chapter 5 falls into five instructive sections with each one being fundamental to victory. These include:

(1) A statement regarding the morale of the inhabitants of the land (5:1). Essential to spiritual victory is our understanding that in Christ, all the enemies we face are in essence defeated foes (cf. Rom. 6; Col. 2:1-15; Heb. 2:14).

(2) The renewal of the rite of circumcision (5:2-9). As a sign of God’s covenant with Abraham, circumcision stood for Israel’s faith in God’s promises which included the possession of the land as their inheritance. It was an act of faith and spiritual preparation.

(3) The observance of the Passover (5:10). By partaking of the Passover, Israel was to relive their deliverance out of Egypt by the blood of the Lamb, but as with circumcision, this too was related to the land. As observing the Passover in Egypt protected them from the destroying angel, it also assured them of two more things: (a) that just as crossing the Red Sea would be followed by the destruction of the Egyptians, (b) so likewise the crossing of the Jordan would be followed by the defeat of the Canaanites. Remembering the past became an excellent preparation of faith for the tests of the future.

(4) Eating of the produce of the land with the ceasing of the manna (5:11-12). Observing the Passover stood for God’s deliverance out of Egypt and from judgment of the destroying angel, but for God’s covenant people, deliverance from Egypt included the promise they would inherit the land, a land of abundance, a land of wheat, barley, fig trees, olive oil and honey (cf. Deut. 8:8-9). It spoke of their new beginning, of their new life as the people of God delivered from judgment and rock solid in the place of blessing. May I repeat the principle: the Passover not only looked back, but it looked forward to their new life in the land enjoying its abundant blessings by the power of God, and so eating of the produce was an act of confirmation of God’s abundant blessing.

(5) Joshua’s encounter with the Captain of the hosts of the Lord (5:13-15). This becomes the last key event of preparation. But why this encounter?

With everything apparently now prepared for the conquest of the land, the next scene opens with Joshua, God’s appointed commander of Israel, not in the camp of Israel at Gilgal, but by the city of Jericho. What do you suppose Joshua was doing there? He was surely about the Lord’s work and gathering information about the city and its fortifications in preparation to launch his attack. He was naturally concerned about several things. First of all, he needed a plan of action. Just how would they go about attacking Jericho, probably the best fortified city of Canaan? Besieging a city like Jericho was something for which they had little or no experience. Further, they undoubtedly lacked equipment like battering rams, catapults, scaling ladders or moving towers. All they had were swords, arrows, slings, and spears which naturally would seem totally inadequate for the task before them. So how would Joshua prepare his army and how should they go about taking the city? He must have felt like the weight of the world was pressing down on his shoulders.

Can we fault Joshua for being at Jericho and surveying the situation? Absolutely not. In fact, another great leader, Nehemiah, did the same when faced with the fallen condition of the walls of Jerusalem. But nevertheless, Joshua needed an encounter with the God he served that he might grasp afresh an important truth, one that was equally vital as part of his preparation for victory by the power of God. As all of God’s saints tend to get their eyes on the enormous tasks facing them at times, something was missing in Joshua’s perspective or mindset as he looked over the city of Jericho. Perhaps he simply needed to be reminded of some very important truth for both clarification and encouragement.

Suddenly, while surveying the situation, Joshua was confronted with a man standing opposite him with his sword drawn in his hand.

Joshua 5:13a. Now it came about when Joshua was by Jericho, that he lifted up his eyes and looked, and behold, a man was standing opposite him with his sword drawn in his hand, . . .

The Man’s Position

With Joshua’s mind engrossed in his concerns about the task before him and feeling the weight of the responsibility on his shoulders, he looks up and there stands a man with sword drawn. What kind of picture does this bring to mind and what does it mean? Standing with any weapon drawn is a military position of one who either stands guard or who stands ready to go against a foe defensively or offensively. Standing with sword drawn suggested he was there to fight either against, or with, or for Israel.

The Man’s Identity

Verse 14 will tell us that this man came as the “captain of the hosts of the Lord,” the commander of the Lord’s army. Joshua’s response in verse 14b and the statement of the captain in verse 15 show this was a theophany, or better, based on the truth of John 1:1-18, it was a Christophany. A Christophany is a manifestation of the preincarnate Christ, who, as the Logos, is the one who reveals God. If only a man or an angel, he would certainly have repelled Joshua’s worshipful response (vs. 14). Compare the response of Paul in Acts 14:8-20 to those who wanted to make them into gods and the response of the angel to John in Revelation 19:10.

Here then, the preincarnate Christ appears to Joshua to teach, guard, and reinforce certain vital truths for God’s people and especially for those in positions of leadership, which really includes all believers to some degree.

Joshua’s Question
(vs. 13b)

. . . and Joshua went to him and said to him, “Are you for us or for our adversaries?”

This was a natural response to a man with his sword drawn and it expressed Joshua’s concern as well as his courage. No one from the army of Israel should have been there for evidently no orders had been given for anyone to leave the camp. So who was this stranger who suddenly appeared out of nowhere? Surely, Joshua thought, “Since he is not one of ours, could he be the enemy, or perhaps someone who has come to help us?”

But in view of the answer given to Joshua, Joshua’s question reveals a typical mindset that poses a threat and a hindrance to our effectiveness in the service of the Savior. What then is that mindset? We tend to see the battles we face as our battles and the forces we face as forces marshaled against us and our individual causes, concerns, agendas, and even our theological beliefs or positions on doctrine. And in a sense, that is true, if we are truly standing in the cause of Christ. But there is another sense in which that is simply not true, and that is the issue here.

The Answer Given to Joshua
(vs. 14a)

And he said, “No, rather I indeed come now as captain of the host of the Lord.”

The answer comes in two parts. The first part of the answer is seen in a flat negation of either one of Joshua’s options. The first answer is simply a flat “neither.” Why didn’t he say, “I am here for you and for Israel”? But in essence, the man with the drawn sword said, “Neither; I am not here to take sides, yours or that of anyone else.”

The second part of the answer gives the reason. In other words, “I am here, not to take sides, but to take over and take charge as Commander of the Lord’s army.”

This is so important and lays down two principles that are foundational for all of life and our warfare against the forces of the world and Satan. Now, there is no question that the Lord was there with the armies of heaven to secure Jericho and this so God’s people could possess their God-given inheritance, the Land, yet a certain perspective was vital for true success.

The first principle: It was not for Joshua to claim God’s allegiance for his cause no matter how right and holy it might be. Rather, the need was for Joshua to acknowledge God’s claim over Joshua for God’s purposes. We tend to approach our battles and causes backwards; we turn things all around and try to marshal God to support us rather than to submit and follow Him. Certainly, the battle was a joint venture, God and the people of Israel under Joshua’s leadership as appointed by the Lord (1:1-9). But Joshua, as with all of us in the army of the King, must be following the Lord, submitting to His authority, taking our orders from Him, and resting the battle in His hands because we realize it is really His battle as the Supreme Commander. There seems to be no question that Joshua understood this as evidenced by his question, “What has my Lord to say to his servant?” Here he was asking the Lord for orders and it was surely then that he received the directions for taking Jericho.

The second principle: As the one who had come to take charge, the Lord was also reminding Joshua (and us) of both God’s personal presence and His powerful provision, the provision of His vast hosts. The promise of God’s personal presence always carries with it the assurance of God’s personal care. Likewise, the promise of His powerful provision always carries with it the promise of His infinite supply and power no matter how impossible the problem may appear to us. So there was more, infinitely more, than Joshua’s army. There was Joshua and his army, but there was also the myriads of God’s angelic forces who always stand ready to do God’s bidding and to serve the saints. Three other passages can serve as helpful examples that we might grasp the issue here and its significance to our daily walk.

(1) First, compare 2 Kings 6:8-17. When Elisha was at Dothan with his young servant, he found himself surrounded by the army of Ben-Hadad, who, during the night had marched out and surrounded the city of Dothan. The next morning, when Elisha’s servant went out to draw water, he saw the vast army surrounding the city. Being fearful and greatly distressed, he cried out to Elisha, “Alas, my master! What shall we do?” Elisha responded, “Do not fear, for those who are with us are more than those who are with them.” Elisha then prayed a very interesting prayer. He said, “O Lord, I pray, open his eyes that he may see.” We then read that “the Lord opened the servant’s eyes, and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.” They were not alone. With them to fight for them was a host of God’s angelic forces who soon struck the armies of the king of Syria with blindness.

(2) A second example is found for us in Matthew 26:52-53. With the disciples still reluctant and perplexed over the fact Christ must go to the cross, Peter drew his sword and struck the high priest’s slave cutting off his ear. Jesus replied, “Put your sword back into its place; for all those who take up the sword shall perish by the sword. Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?”

(3) A final example of God’s angelic armies and their ministry to God’s people is seen in Hebrews 1:14, which reads, “Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?”

In this, we see the second reason for the Commander’s description of himself as “the Captain of the Lord’s hosts.” He was assuring Joshua of God’s provision through His mighty angelic armies or His heavenly legions.

Joshua’s Response
(vs. 14b)

And Joshua fell on his face to the earth, and bowed down, and said to him, “What has my lord to say to his servant?”

How we each need this response—the response of worship and submission. Joshua quickly got the picture. He had been thinking of a conflict between the Israelites and the Cannanite armies. Perhaps he had been thinking of this as his war. Certainly he felt the load of responsibility on his shoulders. But after being confronted by the divine Commander, he was reminded of a truth he had heard Moses declare many years earlier when they stood on the banks of the Red Sea. There he had heard Moses say, “The Lord will fight for you; you need only to be still” (Ex. 14:13b). Joshua learned afresh the truth that David too had learned and would later declare when facing Goliath, “the battle is the Lord’s” (cf. 1 Sam. 17:47).

But that’s not all. As an outworking of his worship and submission, we also see Joshua’s inquiry, the inquiry of a servant looking to his Commander for direction with his words, “What has my lord to say to his servant?”

Do you remember Paul’s response on the Damascus road, when he came to realize it was the glorified Lord who was speaking to him? He quickly answered, “What shall I do Lord?” (Acts 22:10).

What a comfort and how encouraging to know that we never have to bear our burdens alone or face our enemies alone. Joshua was to know that the battles ahead and the entire conquest of Canaan was really God’s conflict. What is our part? We are soldiers in His army, His servants for whom He abundantly supplies the armor of God (Ephesians 6:10-18).

While Dr. C.I. Scofield was pastor of the First Congregational Church of Dallas, there came a time when the burdens of the ministry seemed heavier than he could bear. All but crushed by the weight of the frustrations and problems of the work, he knelt one day in his office. In deep agony of spirit, he opened the Scriptures, looking for some message of comfort and strength. Led by the Spirit to the closing verses of Joshua 5, he saw at once that he was trying to carry the responsibilities alone. That day he turned his ministry over to the Lord, assured that it was His work and that He could accomplish it. In accepting God’s leadership, Dr. Scofield allied himself with God’s power.²

Surely, these verses drive home the truth of Christ’s preeminence and lordship. He is the head of the church, indeed, the King of kings and Lord of lords.

The passage also reminds us that God is not present to fight our battles or help in our causes or jump to our rescue when we get in trouble as though He were a genie in a bottle. Instead, it reminds us that the battle is His and that our role is that of soldier/servant. We are here to serve Him, to do His will, to follow Him and depend on Him completely.

The Commander’s Final Revelation
(vs. 15)

And the captain of the Lord’s host said to Joshua, “Remove your sandals from your feet, for the place where you are standing is holy.” And Joshua did so.

In these last words of the Captain, there is a command, “Remove your sandals,” and an explanation, “for the place where you are standing is holy.”

Removing the sandals was a sign of servanthood and a sign of respect and submission. And the declaration of this place of encounter and revelation as holy ground calls attention to the special import of what Joshua had just learned and experienced.

God is not only the Holy One in our redemption through the provision of the suffering Savior, but He is the Holy One in our warfare through the Victorious Savior. We can only enter into the battle so that we experience God’s deliverance when we remove our sandals and submit to His authority and His presence and power.

Here we see that the warfare of the Christian is a holy calling, but also a divine undertaking accomplished in those who humble themselves under the mighty hand of God.

1 Peter 5:6-7 Humble yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your anxiety upon Him, because He cares for you.

Conclusion

In this passage, Joshua had an encounter with the living Logos, the very revelation of God. It was an encounter that lifted a great burden from his shoulders. The experience mentioned previously of Dr. Scofield illustrates the same truth through this very passage. May we all see how this illustrates how much we each need to be in the Word with a listening ear so God can teach us the things we need to hear.

Joshua, standing and perhaps also walking about the city of Jericho studying what lay before him and weighed down with the burden of his responsibility, is so very much like us today! We see the things we believe God has called us to do, but we are so prone to activity and running ahead more than we are to worship and inquiry from the Lord. Is our lifestyle such that it sends us out into battle mindful of the Lord and who He is to our every move, mindful of those principles of His Word that must guide our every thought and step and fortify us with the comfort of God?

May we, as we look over the battles or tasks that lie before us, look up and see the Commander of the Lord of hosts and remove our sandals.

1 Donald K. Campbell, Joshua, Leader Under Fire, Victor Books, Wheaton, IL, 1981, p. 39.

2 Campbell, p. 47.

Overview Of The Bible

These four messages were originally preached in 2002 at Crossroads Christian Fellowship in Kaua'i Hawaii.

Each of the messages have the PDF Message (in thorough outline style), as well as PDF Outlines for the listeners (one with blanks and one filled in). The video version of these messages may also be viewed here.

1. Introduction To The Bible

2. Origin Of The Bible

3. Reliability Of The Bible - Part I

4. Reliability Of The Bible - Part II

Lesson 22: Talking Straight (James 5:12 [Matt. 5:33-37])

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If you are ever called on to testify in court, you will be asked, “Do you swear to tell the truth, the whole truth, and nothing but the truth, so help you God?” Are you violating Scripture to put yourself under such an oath? Our President and other elected officials must place their hand on a Bible and take the oath of office. Are they disobeying the very Bible that they swear upon?

Some Christians would answer, “yes.” I would be among those who say, “no” (I will explain why later). But however you answer, you need to be clear on the meaning of James’ command in our text, which succinctly repeats Jesus’ words in Matthew 5:33-37. These words go beyond the taking of oaths or vows and deal with the issue of truthful speech.

No matter what your views on taking oaths, everyone would agree that there is a crisis of truth in our culture. Many do not even believe that there is such a thing as absolute truth. Whatever is true for you is true, even if it contradicts the facts. Politicians, contractors, and car salesmen are notorious for promising things that they know they can never deliver. With every broken promise, distrust increases and the fabric of our society unravels a bit more.

The fact that the Promise Keepers men’s movement has attracted thousands of men to its rallies says something about the need to restore integrity among men who actually do what they say they will do. If we promise to love our wives, to be faithful unto them until death parts us, then we should keep those promises. If we make a promise to a customer in our business, we should keep our word, even if it costs us. If we promise our children something, we should do what we promised. In our everyday communication, we should speak the truth and not shade it with nuances to hide the truth. All of these things are implicit in James 5:12, which is saying:

As believers we must be truthful in our communication so that we do not fall under judgment.

To understand James’ words here, we must understand how the Jews of that day were using oaths. Oaths ought to foster truthful communication, but in reality they had become a façade for lying. The Jews said that if you swore using God’s name in your oath, you had to keep your word, but if you swore by some lesser thing—Jerusalem, the temple, or whatever—you were not bound. Jesus confronts this in Matthew 23:16-22:

“Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’ You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.’ You blind men, which is more important, the offering, or the altar that sanctifies the offering? Therefore, whoever swears by the altar, swears both by the altar and by everything on it. And whoever swears by the temple, swears both by the temple and by Him who dwells within it. And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it.”

This was the situation behind Jesus’ command in the Sermon on the Mount, not to make any oaths at all, but to “let your statement be, ‘Yes, yes’ or ‘No, no’” (Matt. 5:37). In other words, the real issue was speaking the truth at all times. In a moment, we will see why neither Jesus nor James were prohibiting all oaths. We will consider James’ teaching under four headings:

1. Believers must work at truthful communication.

Immediately we wonder, why does James say, “But above all…”? Is refraining from swearing or taking an oath really more important than anything else James has said thus far? Probably not. Commentators differ on why James says “above all.” Some relate it to the preceding context, especially to what James has said throughout the letter about the control of the tongue (1:19, 26; 3:1-12; 4:11, 13). They would view it as summing up his line of thought on that subject, emphasizing that truthful speech undergirds everything else. Others say that it is a literary phrase that just means, “finally,” or “in conclusion.” Perhaps Douglas Moo is correct when he says (The Letter of James [Eerdmans/Apollos], p. 232), “James wants to highlight this prohibition—probably because he sees it as getting at the ultimate issue of personal integrity.”

Some see no logical or thematic connection between this verse and the context. They view this section as a random jumble of exhortations with no flow of thought. But James has been dealing with both worldliness and a spirit of pride, which result in relational conflicts. From 4:1-5:18, he makes the point that true faith resists arrogance by humbling oneself before God. This includes humility in relationships stemming from humility before God (4:1-12); humility with regard to the future (4:13-17); and, humility as we patiently wait for God’s future judgment (5:1-11). Now he deals with humility in speaking the truth apart from boastful, self-serving oaths. In the final part of this section (5:13-18), he will show that true faith practices humility by depending on God through prayer. So the theme of humility ties chapters 4 and 5 together.

Oaths are necessary because bending the truth for personal advantage comes naturally to us as sinners. In speaking of the depravity that is common to the human race, Paul says (Rom. 3:13), “… with their tongues they keep deceiving….” You don’t have to teach a little child to lie. Rather, you have to teach him to tell the truth, especially when it is seemingly not to his advantage to do so.

James is not speaking here to those outside of the church, but rather to believers (“my brethren”). Becoming a Christian does not automatically produce truthful communication. The Bible is filled with exhortations to God’s people to be truthful in word and deed. For example, Paul says that we should be “speaking the truth in love” (Eph. 4:15). A few verses later (4:25), he writes, “Therefore, laying aside falsehood, speak truth each one of you with his neighbor, for we are members of one another.” The apostle Peter (1 Pet. 3:10) cites from Psalm 34:12, “The one who desires life, to love and see good days, must keep his tongue from evil and his lips from speaking deceit.”

So don’t assume that because you’re a Christian, you won’t struggle with the sin of being deceptive. We all need to work at truthful communication. But, what does the Bible say about taking oaths or making vows?

2. The Bible does not prohibit all oaths, but it does restrict them.

When James says, “Do not swear,” he is not referring to taking the Lord’s name in vain, although Scripture clearly forbids that. The third commandment states (Exod. 20:7), “You shall not take the name of the Lord your God in vain, for the Lord will not leave him unpunished who takes His name in vain.” Our Lord affirms that commandment when He teaches us to pray, “Our Father, who is in heaven, hallowed be Your name” (Matt. 6:9). God’s name refers both to His spoken name and to His entire person. We are to reverence God. It is always wrong to use the name of God or of our Lord Jesus Christ as swear words or exclamatory words. We need to be careful, too, not to use words like “Gee” or “Geez,” which are just shortened forms of “Jesus.”

But James is not dealing with that subject here. Rather, he is talking about not invoking God’s name in everyday speech to assure the truthfulness of what you say. If someone often says, “I swear to God that’s true,” you begin to wonder whether anything he says is true. Your word should be true without needing to make a big deal about it.

But the Bible does teach that there are certain occasions when it is proper to take an oath or make a vow before God. Because of this, I disagree with those who prohibit taking an oath in a court of law. For example, Deuteronomy 10:20 commands God’s people to swear by His name. In Jeremiah 12:16, God says of even the pagan nations, “Then if they will really learn the ways of My people, to swear by My name, ‘As the Lord lives,’ even as they taught My people to swear by Baal, they will be built up in the midst of My people.”

In the New Testament, the only time that Jesus spoke in His trial before the Council was when the high priest said to Him (Matt. 26:63), “I adjure You by the living God, that You tell us whether You are the Christ, the Son of God.” So Jesus answered under oath. The apostle Paul often swore by the Lord when he said, “God is my witness” (Rom. 1:9; 2 Cor. 1:23; Phil. 1:8; 1 Thess. 2:5, 10; see also Gal. 1:20).

Even more significantly, God sometimes swears by Himself, either by His words or by enacting His covenant. He swore to David with an oath that one of his descendants would always sit on his throne (Acts 2:30). God swore to Abraham that He would bless him and multiply him (Heb. 6:13-14). The author of Hebrews goes on to say (6:17-18) regarding our salvation, “In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us.”

So the Bible does not prohibit all oaths. Rather, it forbids both frivolous oaths and false oaths. Frivolous oaths are those that are so commonplace that they lose all significance or meaning. This would include taking an oath when it is not necessary or proper. When the drunken King Herod swore to the daughter of Herodias that he would give her up to half his kingdom because of her dancing (Mark 6:23), it was a frivolous oath. When she asked for John the Baptist’s head on a platter, Herod felt bad, but because of his oath, he was unwilling to refuse her (Mark 6:26). Or, Jephthah foolishly vowed to sacrifice the first thing that walked out of his door when he returned from battle. When it happened to be his only daughter, he foolishly kept the foolish vow. He never should have made it in the first place and he should have broken it when it meant killing his daughter.

Often such frivolous oaths stem from pride. Herod wanted to look good in front of his dinner guests, so he couldn’t go back on his oath, even though he felt bad about killing John. Sometimes we want to impress others with our spiritual commitment, and so we make a boastful vow. But vows should be reserved for the most solemn and important occasions, so that they really mean something when we make them. To take an oath in court, or to vow to be faithful to your mate at your wedding, or to vow to be faithful to the Lord at your baptism are examples of godly vows.

Let me comment on the practice of a popular seminar teacher, who encourages his audiences to make a vow to read their Bibles at least five minutes per day. After explaining the importance of daily Bible reading, he warns them that it is better not to make a vow than to make it and not keep it (Eccl. 5:5). Then he asks everyone who wants to make this vow before God to raise their hands. Is this a healthy spiritual practice? In my opinion, no! I think it fosters a legalistic approach to the Lord, and it heaps guilt on the person who fails. Such guilt isn’t helpful in promoting a close relationship with the Lord. You should read your Bible as often as you can because you want to get to know the Lord better. But if you miss a day, just come back to it the next day and move on. I think that such spiritual vows tend to prop up the flesh, rather than promote love for God from the heart.

The other kind of oath that the Bible forbids is the false oath. A false oath is one that the person making it does not intend to keep, but he makes it either to impress or deceive others. Jesus and James were directing these commands toward these kinds of oaths. The Jews had elaborate rules, that if you swore by the temple, you weren’t bound by your oath, but if you swore by the gold of the temple, you were bound. It was kind of like, “I had my fingers crossed, so I really didn’t mean what I said.”

If people said what they meant and meant what they said, there wouldn’t be a need for any such oaths at all! The Jews of that day were just playing games with each other, but more importantly, they were not living with integrity on the heart level before God. You may be able to fool someone with a deceptive or misleading contract, where they don’t understand the fine print. But you didn’t fool God. He knows the thoughts and intents of your heart, and if you were practicing deception, the fact that you did it “legally” doesn’t matter to God!

To sum up, the Bible does not prohibit all taking of oaths or vows, but it does restrict them to important occasions. When we do take an oath, we need to consider it carefully and prayerfully, and then we need to be conscientious to follow through. If we are unable to keep our word, we should confess it to God and to the person we have wronged. And, we should seek to make restitution in ways that reflect genuine repentance.

3. The real issue at stake is truthful communication.

In commenting on Matthew 5:33-37, Haddon Robinson (The Christian Salt & Light Company [Discovery House Publishing], p. 156) says with regard to the Sermon on the Mount, “If anger was the real issue of murder, lust the real issue of adultery, selfishness the real issue of divorce, then deceit is the real issue of oaths.” He adds (p. 158), “Jesus wasn’t addressing whether or not we should take an oath. He was talking about whether or not we are truthful…. We don’t tell the truth because we have taken an oath; we tell the truth because we are truthful.”

Truthful communication is essential for good relationships because truth is essential for trust. If you don’t trust someone, you’re not going to allow that person to get close to you. We lie or deceive others because we mistakenly think that it will hold the relationship together. So we rationalize bending the truth, thinking, “If she really knew the truth, she would never speak to me again.” But that’s like trying to fix a broken pipe with masking tape. You may slow the leak temporarily, but you’re only delaying disaster. The pipe will burst and cause far more damage than if you had just fixed it properly when the leak was first detected.

If we practice deception in our marriages, we may preserve superficial peace on the surface, but beneath the surface, a volcano is building. When the truth is revealed, the volcano will erupt and cause far more damage than if we had honestly dealt with the root issues when they first came up. The same thing is true in rearing our children. If you deceive them, telling them one thing while you’re living a lie, at some point they will see through your deception and they will reject the God you purport to follow. It’s far better to live with integrity, confessing your sins and asking forgiveness of your family when you’re wrong. If they see reality in your walk with God, they will be far more inclined to follow Him than if they see hypocrisy and deception in your life. So the root of truthful communication is walking truthfully before God, who sees your heart.

Here are a few ways that we can easily fall into deception and falsehood: (1) The half-truth: you tell the truth, but not all the truth. Abraham did this when he claimed that Sarah was his sister. She was his half-sister, but he didn’t mention that she also happened to be his wife! (2) The “white” lie: these are the “innocent” lies that “don’t hurt anyone.” You call in sick to work when you’re really well. (3) The lie to cover for someone else: “He’s not in.” (4) Exaggeration: stretching the truth to make yourself look better or to evoke sympathy for your cause. (5) The silent lie: the other person assumes something flattering about you that is clearly false, but you don’t speak up to correct it. (6) The cover-up lie: You hide your own wrongdoing with the rationalization that it would hurt the other person too much to find out the real truth. (7) The evasive lie: you change the subject or conveniently dodge the truth by not answering directly.

A boy was on the witness stand in an important lawsuit. The prosecuting attorney cross-examined him, then delivered, he thought, a crushing blow to the boy’s testimony.

“Your father has been telling you how to testify, hasn’t he?”

“Yes.” The boy didn’t hesitate with the answer.

“Now, said the lawyer triumphantly, “just tell us how your father told you to testify.”

“Well,” the boy said modestly, “Father told me that the lawyers would try to tangle me in my testimony, but if I would just be careful to tell the truth, I could repeat the same thing every time.”

If Abraham lied about Sarah and David lied about Bathsheba and Peter lied about knowing Jesus Christ, then none of us are exempt from temptation to this sin. Work at becoming a person of truthful communication! James ends with a warning:

4. If we engage in boastful, deceptive speech or false oaths, we will fall under judgment.

Judgment is a significant issue for James. He just said (5:9), “Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door.” He’s talking to Christians (“brethren”), not to unbelievers.

How will Christians fall under judgment? Jesus said (John 5:24), “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Paul wrote (Rom. 8:1), “Therefore there is now no condemnation for those who are in Christ Jesus.” So with regard to eternal judgment, those who have truly trusted in Christ do not need to fear.

But Paul warns the Corinthians (1 Cor. 3:15) that we will be judged for our works: “If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.” He later (1 Cor. 11:32) explains to the same church that they needed to judge themselves before partaking of the Lord’s Supper so that they would not be judged: “But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.” That discipline can be very severe, including physical illness and even death (1 Cor. 11:30)!

Conclusion

William Barclay (The Daily Study Bible, Matthew [Westminster Press], 1:160) sums up Jesus’ words in Matthew 5:33-37:

Here is a great eternal truth. Life cannot be divided into compartments in some of which God is involved and in others of which he is not involved; there cannot be one kind of language in the Church and another kind of language in the shipyard or factory or the office; there cannot be one kind of standard of conduct in the Church and another kind of standard in the business world. The fact is that God does not need to be invited into certain departments of life, and kept out of others. He is everywhere, all through life and every activity of life. He hears not only the words which are spoken in his name; he hears all words; and there cannot be any such thing as a form of words which evades bringing God into a transaction. We will regard all promises as sacred, if we remember that all promises are made in the presence of God.

Or, as Gordon Clark put it (A Christian Philosophy of Education [Trinity Foundation], p. 158), “Since God is truth, a contempt for truth is equally a contempt for God.” Don’t be in contempt of God! Work at being a person whose yes means yes and whose no means no.

Application Questions

In what situations are you most susceptible to lying? How can you guard against this sin?
Do you agree that as a general rule, making vows is not a healthy way to grow spiritually? Why/why not?
When do we cross the line between being polite (but not totally truthful out of love) and deception?
Do we sufficiently fear the coming judgment of our works (1 Cor. 3:10-15; 2 Cor. 5:10-11)? Should we fear it?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Ethics, Fellowship, Spiritual Life, Tongues

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The Net Pastor’s Journal, Eng Ed, Issue 49, Fall 2023

A ministry of…

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

I. Strengthening Expository Preaching: Preaching the Epistles, Pt. 4
A Case study (continued): The Epistle To The Ephesians, “United We Stand: The Mystery of the Church.”

A. An Overview Of The Structure Of The Epistle.

As with many of Paul’s writings, the epistle to the Ephesians is divided into two sections:

1. A doctrinal section: “Our Common Position in Christ” (1:3-3:21).

2. A practical section: “Our Common Practice in Christ” (4:1- 6:24).

The connection between the two sections of the epistle is the concept of their “calling” (4:1). Where the first section of the book reminds them of their calling into a new relationship with Christ and with his people, the second section of the book instructs and exhorts them to live in a way that exemplifies and reflects that calling.

The tone of the first section is that of thanksgiving to God for our spiritual position and riches in Christ - (1) for our blessings in Christ (1:3-14); (2) for our transformation in Christ (2:1-10); (3) for our relationship in Christ (2:11-22) – which position and riches form the basis for the practical instructions in the second section as to how to live in unity together as Christians in one body. The tone of the second section changes noticeably to one of exhortation, as Paul “beseeches” them to “walk worthy of the calling” with which they had been called.

In chapter 3, the epistle is interrupted by an important parenthesis (3:2-13) in which Paul reflects on his ministry and the revelation given to him by God concerning the “mystery” that was made known to him uniquely, the mystery of the unity of Jews and Gentiles in the church according to the purposes of God worked out in Christ.

After reminding them of their spiritual riches in Christ and the position for which they had been redeemed and to which they had been called, in chapters 4 to 6 Paul challenges them to live in such a way as to reflect that reality through their unity:

1. Unity in their ministry (4:1-16).

2. Unity in their behavior (4:17-5:21).

3. Unity in their relationships (5:22-6:9).

4. Unity in their spiritual battles (6:10-20).

Noticeably, the epistle contains two significant and instructive prayers from which we can learn how to pray and what to pray for: (1) A prayer for their enlightenment (1:15-23); (2) A prayer for their empowerment (3:14-21).

B. My Detailed Structural Outline Of The Epistle.

PART ONE: OUR COMMON POSITION IN CHRIST				1:1–3:21
Introduction to the Epistle				1:1-2
I. Our Common Blessings in Christ				1:3–23
	*A. The blessing of our election*			*1:4-6*
		1. The nature of election is God’s choice (He “chose”)		1:4a
		2. The object of election is God’s people (“us”)		1:4b
		3. The foundation of election is God’s Son (“in Christ”)		1:4c
		4. The time of election is God’s eternity (“before the foundation...”)		1:4d
		5. The purpose of election is God’s glory (“to the praise of his glory”)		1:4e-6
	*B. The blessing of our redemption*			*1:7-10*
		1. The source of redemption is God’s “Beloved”		1:7a-b
		2. The means of redemption is Christ’s “blood”		1:7c
		3. The result of redemption is our “forgiveness”		1:7d
		4. The motivation for redemption is God’s “grace”		1:7e-8
		5. The consummation of redemption is Christ’s “headship”		1:9-10
	*C. The blessing of our inheritance*			*1:11-14*
		1. Our inheritance is assigned by God’s sovereign plan		1:11
		2. Our inheritance is secured with all God’s chosen people		1:12-14
	*D. Prayer #1: A Prayer for Enlightenment*			*1:15 - 23*
		1. Thanksgiving to God for their salvation		1:15-16
			(1a) For their faith in the Lord Jesus	1:15a
			(1b) For their love for all saints	1:15b
		2. Petition to God for their comprehension		1:16-23
			(2a) For the instruction of the Spirit	1:16b-17
			(2b) For the full knowledge of the gospel	1:18-23
II. Our Common Transformation in Christ				2:1–10
	*A. Before we knew Christ...we were condemned to spiritual death*			*2:1-3*
		1. To be spiritually dead means...that our behavior is worldly		2:2
		2. To be spiritually dead means...that our nature is corrupted		2:3
	*B. When we know Christ...we are transformed to spiritual life*			*2:4-10*
		1. Our transformation is... a marvel of God’s mercy		2:4-6
		2. Our transformation is... a monument to God’s grace		2:7-10
III. Our Common Relationship in Christ				2: 11–22
	*A. A distant relationship is made near*			*2:11-13*
		1. Our former relationship was one of complete distance		2:11-12
		2. Our present relationship is one of complete nearness		2:13
	*B. A hostile relationship is made peaceful*			*2:14-18*
		1. A hostile relationship is made peaceful through the person of Christ		2:14a
		2. A hostile relationship is made peaceful through the work of Christ		2:14b-18
	*C. A foreign relationship is made familiar*			*2:19-22*
		1. Through Christ...we are all citizens of the same country		2:19a
		2. Through Christ...we are all members of the same family		2:19b-22
	*D. A Parenthesis: Paul’s Unique Ministry*			*3:1–13*
		1. The Revelation Given to Paul of the Mystery of Christ		3:1-7
			(1a) The channel of this revelation was uniquely through Paul’s ministry	3:1-5
			(1b) The substance of this revelation was unique to Paul’s ministry	3:6-7
		2. The Declaration Made by Paul of the Mystery of Christ		3:8-13
			(2a) To proclaim to the Gentiles Christ’s riches	3:8
			(2b) To clarify to everyone God’s plan	3:9
			(2c) To display to the evil powers God’s wisdom	3:10-11
	*E. Prayer #2: A Prayer for Empowerment*			*3:1, 14-21*
		1. Ask for Strengthened Spirituality		3:16-17a
			(1a) By the Spirit’s power	3:16b
			(1b) By Christ’s indwelling	3:17a
		2. Ask for Strengthened Comprehension		3:17b-19a
			(2a) To grasp of the immensity of Christ’s love	3:18
			(2b) To know the incomprehensibility of Christ’s love	3:19a
		3. Ask for Strengthened Godliness		3:19b-21
PART TWO: OUR COMMON PRACTICE IN CHRIST				4:1-6:24
I. Our Common Walk in Unity				4:1-6
	*A. Our common walk in unity is demanded by our common calling*			*4:1*
		1. We have been summoned to a calling that is heavenly		4:1b
		2. We have been urged to a walk that is worthy		4:1a
	*B. Our common walk in unity is displayed in our common character*			*4:2-3*
		1. The character of Christian unity is produced internally		4:2
		2. The character of Christian unity is practiced externally		4:3
	*C. Our common walk in unity is driven by our common confession*			*4:4-6*
		1. Unity of formation: One body and one Spirit		4:4a
		2. Unity of destiny: One hope of your calling		4:4b
		3. Unity of headship: One Lord		4:5a
		4. Unity of belief: One faith		4:5b
		5. Unity of sacrament: One baptism		4:5c
		6. Unity of Godhead: One God and Father		4:6
II. Our Common Walk in Maturity				4:7-16
	*A. We grow in our maturity through Christ’s servants*			*4:7-11*
		1. The church was built by the apostles and prophets		4:11a
		2. The church expands through the work of evangelists		4:11b
		3. The church matures through the ministry of pastors and teachers		4:11c
	*B. We grow in our maturity for Christ’s service*			*4:12*
		1. We mature for Christ’s service as we are trained for ministry		4:12a
		2. We mature for Christ’s service as we work in ministry		4:12b
		3. We mature for Christ’s service as we edify others in ministry		4:12c
	*C. We grow in our maturity in Christ’s likeness*			*4:13-16*
		1. Maturity in Christ’s likeness is doctrinal		4:13a
		2. Maturity in Christ’s likeness is relational		4:13b
		3. Maturity in Christ’s likeness is total		4:13c-16
III. Our Common Walk in Purity				4:17- 5:21
	*A. Contrasting principles for living*			*4:17-24*
		1. Don’t live like the ungodly... in corruption that stems from deceit		4:17-19
			(1a) The ungodly live in intellectual darkness	4:17-18a
			(1b) The ungodly live in spiritual deadness	4:18b
			(1c) The ungodly live in practical wickedness	4:19
		2. Live like Jesus... in purity that stems from truth		4:20-24
			(2a) You live like Jesus...by changing your way of living	4:22, 24
			(2b) You live like Jesus...by changing your way of thinking	4:23
	*B. Contrasting practices of living*			*4:25-32*
		1. Practice truth…not lying		4:25
		2. Practice righteous anger…not unrighteous		4:26-27
		3. Practice sharing…not stealing		4:28
		4. Practice constructive speech…not destructive		4:29-30
		5. Practice virtues…not vices		4:31-32
	*C. Contrasting programs for living*			*5:1-21*
	Program #1: Live a God-centred life…not self-centred			5:1-7
		1. Live a God-centred life		5:1-2
			(1a) A God centred life imitates God’s holy nature	5:1
			(1b) A God centred life imitates God’s holy love	5:2a
		2. Don’t live a self-centred life		5:3-6
			(2a) A self-centred life is defiled by perversion	5:3-4
			(2b) A self-centred life is doomed for punishment	5:5-6
	Program #2: Live as light…not darkness			5:8-14
		1. Live as people of light		5:8b-10
			(1a) People of light live to produce light	5:9
			(1b) People of light live to please God	5:10
		2. Don’t live as people of darkness		5:11-14
			(2a) People of darkness produce deeds of darkness	5:11a
			(2b) People of light expose the deeds of darkness	5:11-14
	Program #3: Live carefully...not recklessly			5:15-21
		1. Be careful to live wisely…not foolishly		5:16-17
			(1a) In the use of your time	5:16
			(1b) In understanding God’s will	5:17
		2. Be careful to be filled with the Spirit...not wine		5:18-21
			(2a) Spirit-filled people worship with one another	5:19
			(2b) Spirit-filled people give thanks with one another	5:20
			(2c) Spirit-filled people submit to one another	5:21
IV. Our Common Walk in Harmony				5:22-6:9
	*A. The harmony between wives and husbands*			*5:22-33*
		1. Spirit-filled wives submit to their husbands		5:22-24
			(1a) What is the nature of submission?	5:22
			(1b) What is the basis for submission?	5:23
			(1c) What is the conclusion of the matter?	5:24
		2. Spirit-filled husbands love their wives		5:25-33
			(2a) A Spirit-filled husband’s love…is like Christ’s for the church	5:25b-27
			(2b) A Spirit-filled husband’s love…is like his love for his own body	5:28-31
	*B. The harmony between children and parents*			*6:1-4*
		1. The obligations of children to their parents		6:1-3
			(1a) To obey their parents	6:1
			(1b) To honour their father and mother	6:2-3
		2. The obligations of fathers to their children		6:4
			(2a) To not anger their children	6:4a
			(2b) To train their children	6:4b
	*C. The harmony between servants and masters*			*6:5-9*
		1. The obedience of Christian employees		6:5-8
			(1a) Christian obedience is shown in your attitude	6:5
			(1b) Christian obedience is shown in your diligence	6:6-8
		2. The example of Christian employers		6:9
			(2a) Do to others as you would have them do to you	6:9a
			(2b) Don’t misuse your power	6:9b
			(2c) You’re accountable yourself	6:9c
V. Our Common Walk in Victory				6:10-20
	*A. Our victory through spiritual protection*			*6:10-12*
		1. The protection of God’s power		6:10
		2. The protection of God’s armor		6:11a
		3. The protection against God’s enemy		6:11b-12
	*B. Our victory through spiritual preparation*			*6:13-20*
		1. Prepared with all the spiritual armor		6:13-17
			(1a) The truth	6:14a
			(1b) Righteousness	6:14b
			(1c) The gospel	6:15
			(1d) Faith	6:16
			(1e) Salvation	6:17a
			(1f) The Word	6:17b
		2. Prepared with all the power of prayer		6:18-20
			(2a) The variety of prayer	6:18a
			(2b) The frequency of prayer	6:18b
			(2c) The means of prayer	6:18c
			(2d) The manner of prayer	6:18d
			(2e) The objects of prayer	6:18e
			(2f) The specifics of prayer	6:19-20
Concluding remarks				6:21-24

C. Preaching This Epistle.

As you can see from my “Structure of Ephesians,” I have divided the epistle into its two major sections (“Our Common Position in Christ” and “Our Common Practice in Christ”) and the titles of these sections reflect the thrust and theme of the epistle concerning our unity as believers in both our position in Christ and our practice.

In the first division of the book (Our Common Position in Christ, 1:3 – 3:21), I would preach a series of messages which reflect the unity we have as believers in our common spiritual position in Christ – where we have come from, the transformation that has taken place in us, and the new relationship we now enjoy in Christ.

After this, I would preach a series of sermons on the second major division of the book (Our Common Practice in Christ, 4:1- 6:20), which reflect the unity of believers in our spiritual practices if we are walking in the truth of our united spiritual position.

Since this epistle contains so much instruction on both doctrinal issues (such as predestination and election, redemption, the sealing of the Spirit etc.) and practical matters (such as forgiveness, reconciliation, the control of the tongue, the roles of the spiritual leaders in the church etc.), I suggest that when you preach this book to your church that you devote separate additional sermons to some of the subjects which need to be developed in greater detail. For example, if you have Sunday evening services, you could give these separate messages at that time, or you could give them at your mid-week prayer meetings or Bible study. These messages would be topical in nature and deal with other Scripture passages which expand on the ideas presented in your series of sermons from Ephesians.

II. Strengthening Biblical Leadership:
Order In The Church, Part 3, 1 Timothy 1:18-20

1 Timothy is structured around five “charges” (points of instruction) that the apostle Paul issues to the young pastor Timothy, who was Paul’s son in the faith and his protégé. These five charges are as follows:

A. A charge concerning pastoral responsibility (1:3-20): “Wage the good warfare.”

B. A charge concerning public worship (2:1-15): “The men should pray…the women should learn quietly.”

C. A charge concerning pastoral leadership (3:1-16): “How one ought to behave in the house of God.”

D. A charge concerning personal devotion (4:1-6:2): “Keep a close watch on yourself and on the teaching.”

E. A charge concerning pastoral motives (6:3-21): “Keep the commandment unstained…guard the deposit entrusted to you.”

A. A Charge Concerning Pastoral Responsibilities (1:3-20)

Paul’s first charge to Timothy in the opening of this first epistle has to do with the pastor’s responsibility to “wage the good warfare” (1:18), as follows:

A1. To maintain pure doctrine (1:3-11).

A2. To testify to God’s saving grace (1:12-17).

A3. To fulfill your pastoral mandate (1:18-20).

In the previous two editions of this Journal (NPJ 47 and 48), we covered the first two points concerning pastoral responsibilities: A1 (to maintain pure doctrine) and A2 (to testify to God’s saving grace). In this edition we will address point A3…

A3. To fulfill Your Pastoral Mandate (1:18-20). These verses summarize and emphasize Paul’s first charge to Timothy that we have already studied.

Timothy’s pastoral mandate was to defend the truth by maintaining pure doctrine through his teaching (1:3-11) and by testifying to God’s saving grace through his personal testimony (1:12-17). By way of emphasis, Paul now says, “This charge I entrust to you, Timothy, my child” (1:18a). These pastoral responsibilities (doctrinal purity and gospel clarity) had first been entrusted to Paul himself and he is now handing them over to Timothy to exercise in the church at Ephesus. As a good mentor, Paul had modelled these pastoral responsibilities and Timothy is exhorted now to continue them unabated in his own ministry. This charge and its attendant responsibilities are serious undertakings, which Paul entrusts to Timothy like a precious asset for safe keeping and exercise in his pastoral ministry.

The confident consignment of these duties reflects “the prophecies previously made about you” (1:18b), Paul writes. Evidently, the pastoral role which Timothy had now reached and the assignment of these responsibilities to him is the culmination of what had been previously recognized and anticipated in the church, where his spiritual gifts and calling into ministry had been prophesied and where he had been set aside for just such a ministry as this in Ephesus where he now served. Timothy had lived up to their expectations of him and he had grown into the practice of ministry under the tutelage of his father in the faith and mentor, Paul, who is now affirming him in this ministry.

By way of further commendation and encouragement for the days ahead, Paul refers to those previous prophecies about Timothy as the basis on which “you may wage the good warfare” (1:18c). There is no doubt that pastor Timothy would face hard days ahead – that is inevitable in pastoral ministry – days of spiritual warfare that he would be required to fight. That is what pastoral ministry is in its essence – a spiritual battle against forces of evil who would seek to discourage and turn aside from the faith those under the pastor’s care. Notice that this warfare is described as “good.” We think of military warfare as bad, which it usually is. But spiritual warfare is good in that we are withstanding the forces of evil as we seek to advance the cause of the gospel and defend the truth of God.

In this battle Timothy would have to “contend for the faith that was once for all delivered to the saints” (Jude 3). For himself and on behalf of the members of his church, Timothy would have to wrestle with the forces of evil who constantly bombard the people of God (Eph. 6:12-20). He would have to rebuke those in the church who hold false doctrine and correct those who are in error (2 Tim. 3:16). He would have to publicly rebuke those who persist in sin (1 Tim. 5:20). These and many other attacks can become wearisome and discouraging, but they are part and parcel of pastoral ministry. While being transparent about these challenges and not shying away from these realities, Paul here is encouraging Timothy that all that had taken place in his life - the position which he now occupied in the church and the gifts God had given him - was sufficient to enable him to wage this spiritual warfare.

In so doing Timothy must be sure to continue “holding faith and a good conscience” (1:19a). These are two fundamental, inseparable requirements in the Christian life and even more so in pastoral ministry. In fact they are so important that Paul mentions them together in 1:5, here in 1:19, and again in 3:9, thus emphasizing that, to wage this spiritual battle, our faith in Christ and our moral uprightness must be uncompromised. Faith and practice go together. Faith is the starting point - knowing Christ as our Savior and then progressing in our understanding of and confidence in what we believe, as revealed in God’s word. Such truth must be coupled with a good conscience through upright living. Belief and behavior go together, forming an impregnable barrier against the attacks of our spiritual enemy. Days of discouragement would surely come for Timothy, but Paul encourages Timothy that he can face and overcome these spiritual attacks by clinging firmly to the faith that he professes and teaches, and by consistently living in such a way that his conscience is clear, that his conduct and character reflect his confession.

By way of contrast, and to further reinforce his exhortation, Paul mentions two men who failed to hold faith and a good conscience and which resulted in utter defeat in this spiritual battle: “^19b By rejecting this, some have made shipwreck of their faith, ²⁰ among whom are Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme” (1:19b-20). These two men evidently rejected the principle that a consistent, strong Christian life is one that is firmly established on the foundation of “faith and a good conscience.” Consequently they failed to wage the good warfare and instead “made shipwreck of their faith.” When your love for Christ and your faith in him fades, when you fail to live by and uphold the truth of Scripture, when you no longer enjoy a clear conscience before God because you have abandoned upright Christian conduct, then you no longer have a firm foundation on which to live and to “wage the good warfare” against our spiritual adversary.

Once you begin to waver in your faith in Christ and your trust in God’s word, and once you turn away from the moral standards which define a true Christian, then you open up yourself to making shipwreck of your life. Notice the two types of imagery that Paul uses here – “warfare” (1:18) and “shipwreck” (1:19). As Christians, we are soldiers engaged in a spiritual war against the enemy and we are travelers participating in a spiritual journey that is like crossing the ocean - one that is fraught with dangers like rocks and storms. Both the war and the journey will be won or lost based on the firmness of our faith and the reflection of that faith in the uprightness of our conduct. Those who become weak in their commitment to and conviction of the truths of Scripture risk defeat in spiritual battle. Worse yet, those who abandon their faith in God and his Word will face spiritual shipwreck, which may result in utter disaster as in the cases of “Hymenaeus and Alexander, whom I have handed over to Satan that they may learn not to blaspheme” (1:20).

Who were these men and what does Paul mean by “whom I have delivered over to Satan”? The identity of the men cannot be determined, except to say that most likely they were leaders in the church, possibly those mentioned indirectly in 1 Timothy 1:3-7. As to the expression “whom I have delivered over to Satan,” Paul uses the same expression in 1 Corinthians 5:5 concerning the man who was guilty of sexual immorality. It’s unlikely that Paul would have used the same expression in similar contexts – to describe reprobate persons (spiritual and sexual) – with different meanings. Thus, in both cases, Paul must mean that, by putting such delinquent persons out of the protected and holy sphere of the church into the unprotected and unholy sphere of the world, they would experience the unmitigated attacks of Satan from which they would “learn not to blaspheme.” Now remember, in our study earlier in this chapter (NPJ 48), Paul characterizes himself prior to his conversion as being a blasphemer (1:13), because he willfully defied God’s laws both in word and deed. Similarly here, these men undoubtedly denied the truth about Christ, promoted false doctrine and speculations in the church, argued about myths and endless genealogies, wandered off into vain discussions without any understanding about what they were saying, and by so doing tried to draw away others to follow them, thus generating division in the church. For this reason, Paul “delivered them to Satan” with a view to their restoration once they had learned their lesson.

III. Sermon Outlines

Title: Learning from Jesus – Sharing his suffering (Matthew 26:36-46)

Subject: Closeness to Jesus

Theme: We need to stay close to Jesus by watching and praying.

Point I: Jesus expresses his distress (26:37-38)

Point II: Jesus prays for deliverance (26:39-41)

Point III: Jesus accepts his destiny (26:42-46)

You are here

O Que a Bíblia Diz Sobre o Inferno

Factos-Chave Sobre a Eternidade

Textos-Chave Sobre o Inferno

Perspectivas Erradas sobre o Inferno

Objecções à Perspectiva Bíblica sobre o Inferno

Termos Bíblicos que Descrevem os Locais Onde se Encontram os Mortos

Conclusão

3. A Ponte

Objectivos

Agenda

Introdução

Oportunidades para Apresentar a Ponte

Apresentação da Ponte

Apresentação da Ponte

Ponto-Chave — o Amor de Deus

Perguntas Sugeridas

Ponto-Chave — O Problema do Ser Humano

Perguntas Sugeridas

Ponto-Chave — a Solução de Deus

Perguntas Sugeridas

Ponto-Chave — A Resposta do Ser Humano

Perguntas Sugeridas

Aplicação Prática

Božji Plan Spasenja

Problem Čovjeka

Odvojenost Od Boga

Uzaludnost Naših Djela

Božje Rješenje

Kako Primiti Božjeg Sina?

Božji Plan Spasenja

Problem Čovjeka

Odvojenost Od Boga

Uzaludnost Naših Djela

Božje Rješenje

Kako Prihvatiti Božijeg Sina?

From the series: El Diario del Pastor en la Red PREVIOUS PAGE | NEXT PAGE

El Diario del Pastor en la Red, Ed. Esp., Edición 4, verano 2012

Parte I. Predicar – ¿Cómo lo hacemos?Los Fundamentos Espirituales y Bíblicos para Predicar

A. Nehemias 8:1-12

B. Lucas 24:25-35

Parte II. Liderazgo: Ser un Modelo A Seguir Devoto, “Ser de Ejemplo Personal en Pensamiento, Palabra, y Hechos”

A. Ser un ejemplo en Conducta

B. Se Un Ejemplo En Conversación

Parte III. Pensamientos Devocionales“Ministerio Auténtico: ¿Qué es?” (2 Cor. 4:1-6)

A. Un Ministro Verdadero Tiene Un Corazón Valiente (4:1).

B. Un Ministro Verdadero Practica la Transparencia (4:2).

C. Un Ministro Verdadero Declara El Evangelio (4:3-4).

D. Un Ministro Verdadero Sirve “En el Nombre de Jesús” (4:5-6).

Parte IV. Boceto del Sermón

From the series: El Diario del Pastor en la Red PREVIOUS PAGE | NEXT PAGE

The Captain of the Lord’s Army (Joshua 5:13-15)

Introduction

The Man’s Position

The Man’s Identity

Joshua’s Question (vs. 13b)

The Answer Given to Joshua (vs. 14a)

Joshua’s Response (vs. 14b)

The Commander’s Final Revelation (vs. 15)

Conclusion

Overview Of The Bible

From the series: James PREVIOUS PAGE | NEXT PAGE

Lesson 22: Talking Straight (James 5:12 [Matt. 5:33-37])

1. Believers must work at truthful communication.

2. The Bible does not prohibit all oaths, but it does restrict them.

3. The real issue at stake is truthful communication.

4. If we engage in boastful, deceptive speech or false oaths, we will fall under judgment.

Conclusion

Application Questions

From the series: James PREVIOUS PAGE | NEXT PAGE

Volunteer Opportunities

To all potential volunteers:

From the series: The Net Pastor's Journal PREVIOUS PAGE | NEXT PAGE

The Net Pastor’s Journal, Eng Ed, Issue 49, Fall 2023

I. Strengthening Expository Preaching: Preaching the Epistles, Pt. 4A Case study (continued): The Epistle To The Ephesians, “United We Stand: The Mystery of the Church.”

A. An Overview Of The Structure Of The Epistle.

B. My Detailed Structural Outline Of The Epistle.

C. Preaching This Epistle.

II. Strengthening Biblical Leadership: Order In The Church, Part 3, 1 Timothy 1:18-20

A. A Charge Concerning Pastoral Responsibilities (1:3-20)

Parte I. Predicar – ¿Cómo lo hacemos?
Los Fundamentos Espirituales y Bíblicos para Predicar

Parte II. Liderazgo: Ser un Modelo A Seguir Devoto,
“Ser de Ejemplo Personal en Pensamiento, Palabra, y Hechos”

Parte III. Pensamientos Devocionales
“Ministerio Auténtico: ¿Qué es?” (2 Cor. 4:1-6)

Joshua’s Question
(vs. 13b)

The Answer Given to Joshua
(vs. 14a)

Joshua’s Response
(vs. 14b)

The Commander’s Final Revelation
(vs. 15)

I. Strengthening Expository Preaching: Preaching the Epistles, Pt. 4
A Case study (continued): The Epistle To The Ephesians, “United We Stand: The Mystery of the Church.”

II. Strengthening Biblical Leadership:
Order In The Church, Part 3, 1 Timothy 1:18-20