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6. Works Cited In Text

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Ahearne-Kroll, Stephen P. “Psalms in the New Testament,” The Oxford Handbook of the Psalms, William P. Brown, Ed., Oxford: University Press, 2014.

Alexander, J. A. The Psalms, translated and explained, Miami: Hard Press, 2017 (Reprint).

Alford, H. The Greek Testament, Chicago: Moody, 1958, reprint.

Allen, Psalms 101-150 in Word Biblical Commentary. Waco: Word Books, 1983.

Alter, R. The Art of Biblical Poetry, NY: Basic Books, 2011.

ANEP Ancient Near East in Pictures. J. B. Pritchard, ed. Princeton: Princeton U. Press, 1969.

ANET Ancient Near Eastern Texts. As above.

Archer, G. A Survey of Old Testament Introduction. Chicago: Moody, 1964.

Barr. Comparative Philology of the Text of the Old Testament (Oxford: Clarendon Press, 1968),

Beall, Todd. Hebrew Poetry, unpublished class notes, Capital Bible Seminary.

Beckwith, The Old Testament Canon of the New Testament Church, Grand Rapids, Eerdmans, 1985.

Blomberg, Craig. “The Messiah in the New Testament,” in Richard S. Hess, and M. Daniel Carroll R., eds. Israel’s Messiah in the Bible and the DSS. Baker: Academic, 2003.

Briggs, C. A. Psalms: Vol. 1-50. International Critical Commentary. Edinburgh: T. & T. Clark, 1951.

Bright, J. History of Israel. Phila: Westminster, 1959.

Broyles, Craig C. “The Redeeming King: Psalm 72’s Contribution to the Messianic Ideal,” pp. 23-40 in Craig A. Evans and Peter W. Flint, eds. Eschatology, Messianism, and the Dead Sea Scrolls. Grand Rapids: Eerdmans, 1997.

Bullock, C. Hassel. An Introduction to the Old Testament Poetic Books. Chicago: Moody, 1979.

Charlesworth, ed. James H. The Messiah: Developments in Earliest Judaism and Christianity. Augsburg: Fortress, 2002

Childs, B. S. Introduction to the OT as Scripture. Phila: Fortress, 1979.

Cohen, A. “The Five Megilloth: Hebrew Text, English Translation with Introduction and Commentary” in Soncino Books of the Bible. Surry: Soncino Press, 1946.

Craigie, P. C. The Book of Deuteronomy in NICOT. Grand Rapids: Eerdmans, 1976.

Craigie, P. C. Psalms 1-50 in Word Biblical Commentary. Waco: Word Books, 1983.

Crenshaw, James L. Old Testament Wisdom; an Introduction. Westminster: John Knox, 2009.

Dahood, M. Psalms I-Ill (3 vols.; AB; NY: Doubleday, 1965, 1968, 1970.

Davidson, A. B. A Commentary on the Book of Job (1-14), 1862. (Quoted in Gray, The Book of Job, Pt. I, 25).

Delitzsch, F. Psalms. Grand Rapids: Eerdmans, 1973 (orig. pub. 1867).

Denton, R.C. “Tobit” in The Apocrypha of the Old Testament, Revised Standard Version. B. M. Metzger, ed. New York: Oxford University Press, 1965.

Dhorme, E. A Commentary on the Book of Job. Camden, N. J.: Nelson, 1967 (French edition: La Livre de Job, 1926).

Dillard, R. and Tremper Longman, An Introduction to the Old Testament, Grand Rapids: Zondervan, 1994.

Dillow, J. C. Solomon on Sex. New York: Nelson, 1977.

Dodd, C. H. According to the Scriptures, the sub-structure of New Testament Theology. London: Nisbet, 1953.

Driver. S. R. An Introduction to the Literature of the Old Testament (1897, rep. 1956 NY: Meridian Books).

Eaton, M. A. Ecclesiastes in Tyndale Old Testament Commentaries, Downers Grove: IVP, 1983.

Eissfeldt, O. The Old Testament, An Introduction. New York: Harper and Row. 1965.

Evans, Craig A. “The Messiah in the DSS.” In Richard S. Hess and M. Daniel R. Carroll R., eds. Israel’s Messiah in the Bible and the DSS Grand Rapids: Baker Academic, 2003.

_____ and Peter W. Flint, eds. Eschatology, Messianism, and the Dead Sea Scrolls. Grand Rapids: Eerdmans, 1997.

Fokkelman, J. P. Narrative Art and Poetry in the Books of Samuel. Vol. 1. Netherlands: Van Gorcum, 1981.

Glueck Nelson. Hesed in the Bible. Wipf and Stock Eugene OR, 2011.

Gordis, R. The Song of Solomon and Lamentations, New York: KTAV, 1954.

_____. The Book of Job, NY: JTS, 1978.

Goulder, Michael D. Psalms of the Return. JSOT Supplement Series #158, Ed., David J. A. Cline, Sheffield: Sheffield Academic Press, 1998.

Gunkel, H. The Psalms: A Form-Critical Introduction (1862-1932). Minneapolis: Fortress Press, 1967.

Heater, H. Young David and the Practice of Wisdom,” in Integrity of Heart; Skillfulness of Hands, Eds. Dyer and Zuck, Grand Rapids, Baker, 1994.

_____. “Structure and meaning in Lamentations,” in Vital Old Testament Issues, ed. R. B. Zuck, Grand Rapids: Kregel, 1996.

_____. God Rules among Men. Easley SC: Hesed Publications, 2019.

Hengel, M. “Christological Titles in Early Christianity.” In Charlesworth, James H., ed., The Messiah: Developments in Earliest Judaism and Christianity. Augsburg: Fortress, 2002.

Hess Richard S. and M. Daniel R. Carroll R., eds. Israel’s Messiah in the Bible and the DSS. Grand Rapids: Baker Academic, 2003, p. 108.

Hoftijzet, J. and G. Van Der Kooij, eds., Aramaic Texts from Deir ‘Alla, Leiden: E. J. Brill, 1976.

Hutton, Rodney R. “Korah,” in Anchor Bible Dictionary, New York: Doubleday, 1992.

P. Joüon, Grammaire de l’Hebreu Biblique, Rome: Institut Biblique Pontifical, 1923.

Kee, H. C. “Testaments of the Twelve Patriarchs” in The Old Testament Pseudepigrapha, J. H. Charlesworth, ed. NY: Doubleday, 1983.

Keil, F. C., and F. Delitzsch. Biblical Commentary on the OT. 25 vols. Reissued in 10 vols. Grand Rapids: Eerdmans, 1972.

Kidner, D. Proverbs, An Introduction and Commentary. Downers Grove: IVP, 1964.

_____. Psalms 1-72; Psalms 73-150 (2 vols.; Tyndale OT Commentaries; Downers Grove: IVP, 1973, 1975).

Kirkpatrick, A. F. The Book of Psalms, Grand Rapids: Baker, 1982. (Reprint of 1902 edition.)

Kitchen, Kenneth. On the Reliability of the Old Testament, Grand Rapids: Eerdmans. 2003.

_____. Ancient Orient and Old Testament, Chicago: IVP, 1966.

Klausner, Joseph. The Messianic Idea in Israel: from Its Beginning to the Completion of the Mishnah. London: Allen and Unwin, 1956.

Knibb, Michael A. “Eschatology and Messianism in the Dead Sea Scrolls” in The Dead Sea Scrolls after Fifty Years, eds Flint, Peter W. and James C. Vanderkam, 2 vols., Leiden: Brill, 1998.

LaSor, et al. Old Testament Survey. Grand Rapids: Eerdmans, 1982.

Leupold, H. C. Exposition of Psalms. Grand Rapids: Baker, 1959.

Lewis, C. S. Reflections on the Psalms. New York: A Harvest Book, 1958.

McCarter, P. Kyle 1 Samuel in the Anchor Bible. Garden City, NY: Doubleday, 1980.

McNamara, Martin “Intertestamental Literature.” Vol. 23 in Old Testament Message. Wilmington, Del.: Michael Glazier, Inc., 1983.

Metzger, Bruce M. ed. The Oxford Annotated Apocrypha: The Apocrypha of the Old Testament. New York: Oxford University Press, 1965.

Mowinckel, S. “The Ideal of Kingship in Ancient Israel,” He That Cometh, Grand Rapids: Eerdmans, Reprint 2005, originally published 1956.

Murphy, Roland. The Tree of Life, New York: Doubleday, 1990.

O’Neill, J. C. “Who is Comparable to Me in My Glory, 4Q491 Fragment 11 (4Q491C) and the New Testament,” Novum Testamentum, XLII 1, Jan 2000.

Orlov, Andrei A. The Enoch-Metatron Tradition in Texts and Studies in Ancient Judaism, 107, Mohr Siebeck, 2005.

Pope, M. H. Job in Anchor Bible. NY: Doubleday, 1977.

_____. Song of Songs in Anchor Bible, NY: Doubleday, 1977.

Rabin, Chaim, “The Song of Songs and Tamil Poetry” in SR 3:205‑219, 1973.

Roberts, J. J. M. “The Old Testament’s Contribution to Messianic Expectations.” In James H. Charlesworth, ed. The Messiah: Developments in Earliest Judaism and Christianity, Augsburg: Fortress, 2002.

Rogers, J. S. “Asaph,” in Anchor Bible Dictionary. New York: Doubleday, 1992.

Sanders, J. S. The Psalms Scrolls of Qumran Cave 11. Oxford: University Press, 1965.

Scott, R. B. Y. Proverbs. In Anchor Bible. NY: Doubleday, 1981.

Seow, C. L. “Ark of the Covenant,” in The Anchor Bible Dictionary, New York: Doubleday, 1992.

Skehan, P. Studies in Israelite Poetry and Wisdom. CBQMS. Washington, D. C., 1971.

Talmon, S. “The Concepts of MASIAH and Messianism in Early Judaism.” In James H. Charlesworth, ed. The Messiah: Developments in Earliest Judaism and Christianity. Augsburg: Fortress, 2002.

Tate, M. E. Psalms 51-100. Word Biblical Commentary. Grand Rapids: Zondervan, 1991.

Thirtle, J. W. The Titles of the Psalms. (https://archive.org/details/titlesof-psalms th00thiruoft/page/1.)

Von Rad. Old Testament Theology. New York: Harper, 1962-65.

Waltke, Bruce and James Houston. The Psalms as Christian Worship. Grand Rapids: Eerdmans, 2010.

_____. Notes on the Book of Psalms, unpublished notes, Dallas Theological Seminary, 1967.

Wright, G. E. Biblical Archaeology. Phila: Westminster, 1957.

Wenham, G. The Psalter Reclaimed. Wheaton: Crossway, 2013.

Würthwein, E. The Text of the OT. Tr. P. Ackroyd. Oxford: Blackwell, 1957.

Yadin, Y. Bar-Kokhba. London: Weidenfeld and Nicolson, 1971.

Zeitlin, Solomon “The Origin of the Idea of the Messiah.” (pp. 99-111 [pp. 447-459 in “The Origin of the Idea of the Messiah,” In Time of Harvest, NY, 1963]).

Apocrypha: Selected Bibliography

Charles, R. H. The Apocrypha and Pseudepigrapha of the Old Testament, 2 vols., Oxford: Clarendon Press, 1913.

This was the standard work for decades. Because it began to go out of print, and because some of the conclusions needed reevaluation, and because of the question about what to include and not include, a revised edition was published in 1984.

Charlesworth, James H, The Old Testament Pseudepigrapha, 2 vols., Garden City, NY: Doubleday & Company, 1983.

The work is superseding Charles’ work, and will no doubt become the classical work in the days to come.

Kee, Howard Clark. The New Testament in Context; Sources and Documents. New Jersey: Prentice-Hall, Inc., 1984.

As the title implies, this book covers a broader area than some of the others. It provides historical and literary background for the New Testament in general, including the Greco-Roman situation.

McNamara, Martin. Intertestamental Literature. Vol. 23 in Old Testament Message; a Biblical-Theological Commentary.

This work by a Roman Catholic Scholar provides an introduction to all the various types of literature and gives examples ranging from the Apocrypha to literature of Judaism and Pharisaism. A concluding chapter summarizes the Jewish situation from 200 B.C. to A. D. 200.

Mendels, Doron. The Land of Israel as a Political Concept in Hasmonean Literature: Recourse to History in Second Century B.C. Claims to the Holy Land. Tübingen: J.C.B. Mohr (Paul Siebeck), 1987.

This monograph is a study of the ideas about the geographical dimensions of the Holy Land in the literature of the period in the title.

Metzger, Bruce M., ed., The Apocrypha of the Old Testament, New York: Oxford University Press, 1965.

The is the RSV translation of the books of the Apocrypha including the books omitted by the Council of Trent.

Sparks, H. F. D., ed. The Apocryphal Old Testament, Oxford: Clarendon Press, 1984.

This work is the revision of Charles spoken of above.

Van Unnik, W. C., ed. La Littérature Juive entre Tenach et Mischna; Quelques Problemes. Vol. 9 in Recherches Bibiques. Leiden: E. J. Brill, 1974.

A series of essays, some specific, some general on the Apocrypha and Pseudepigrapha.

Q. Some Questions On Leviticus, The Trinity, And Commitment To Christ

*****,

Let me take on your questions one at a time:

Q. Hi, I recently read your transcript on Lev, burnt offerings which was excellent on Bible.org. So as I understand it Jesus death and resurrection took the place of burnt offerings correct?

Our Lord’s death and resurrection did replace the Old Testament offerings. The best explanation of this is found in the New Testament Book of Hebrews, especially chapters 7-10.

https://bible.org/series/near-heart-god-study-book-hebrews

Q. Does a monetary offering at your local church mean / relate to offerings as stated above? Or is it as Jesus said in the new testament about its importance to take that place?

I’m sure that there is a relationship between the Old Testament offerings and those we find in the New, but the New Testament also distinguishes Old Testament giving and sacrifices with those in the New Testament:

Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. 16 And do not neglect doing good and sharing, for with such sacrifices God is pleased. (Heb. 13:15-16 NAU)

The New Testament does not speak of giving in terms of percentages and specified amounts, as the Old Testament did (see 1 Corinthians 16:1-4; 2 Corinthians 8 and 9; Philippians 4). Gratitude for God’s grace is the motivation for giving. Also, it is important to see our giving as a reflection of the nature of our God. We have been saved to become partakers of the divine nature (2 Peter 1:1-4). God’s nature is to graciously give (“This is the way God loved the world . . . He gave . . .” John 3:16). It is no wonder that after the church was born in Acts chapter 2 the overwhelming response of the new believers was to give (Acts 2:41-47; 4:33-37).

I think it should also be noted that the offerings we see in the New Testament were not always “missionary support” (Philippians 4:10-16), but were for the support of those who ministered (1 Timothy 5:17-18; 1 Corinthians 9:1-14), though not without exception (1 Corinthians 9:14ff.; Acts 20:32-35; 1 Thessalonians 2:9-12).

Q. In your years and years of following Christ what would you say is the number one thing that keeps you grounded and committed to a 100% relationship with Christ?

I would have to say three things in response to this question.

  • First, the faithfulness of God to preserve and keep me (2 Timothy 1:12; Philippians 1:6).
  • Second, the Word of God (Acts 20:29-32; John 8:31-32).
  • Third, the church, the body of Christ, and the godly brothers and sisters who encourage me and build me up (Hebrews 10:21-25; Ephesians 4:11-16).

Q. Did the trinity develop through the Old and New Testament? When I read Exodus about God in the cloud to Moses and that Moses wasn’t allowed to look at God at one point on Mount Sinai was it just God at that time or was Jesus already there with the Holy Spirit in heaven?

  • See John 1:1-3; John 8:52-58.
  • As to the second question here, see Genesis 32:30; Deuteronomy 5:4; Judges 6:22. I do think that Moses was very unique, and throughout the history of Israel during the lifetime of Moses, it was Moses’ intimate relationship with God, and His intercession with God for Israel, that spared Israel from being destroyed because of their sin. In this way, Moses is a prototype of Christ. David, also, was “a man after God’s heart,” and who had a very unique and personal intimate relationship with God.
  • As to the Holy Spirit in the Old Testament, see Genesis 1:2; Exodus 31:3; Numbers 11:17; Psalm 51:11; 139:7; Isaiah 42:1; 44:3; 59:20-21; 63:11.

Was Moses truly the only Biblical “human” to actually communicate with God one on one on earth? I don’t think it is really accurate to say this, but Moses was truly a unique man of God. In fact, God made a point of His unique relationship with Moses when his leadership was challenged by Miriam and Aaron (see Numbers 12).

Blessings,

Bob Deffinbaugh

Related Topics: Christian Life, Sacrifice, Trinity

Lessons To Learn From The Magi

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Allen Bible Church

December 26, 2021

Mathew 2:1-12 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, 2 “Where is He who has been born King of the Jews? For we saw His star when it rose in the east and have come to worship Him.” 3 When Herod the king heard about it, he was deeply disturbed, and all Jerusalem with him. 4 And gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet:

6 ‘AND YOU, BETHLEHEM, LAND OF JUDAH,
ARE BY NO MEANS LEAST AMONG THE LEADERS OF JUDAH;
FOR FROM YOU WILL COME FORTH A RULER
WHO WILL SHEPHERD MY PEOPLE ISRAEL.’”

7 Then Herod secretly called for the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.” 9 After hearing the king, they went on their way; and lo and behold, there it was – the star they had seen in the east! It went on ahead of them until it came to a stop over the place where the Child was to be found. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And after they came into the house, they saw the Child with His mother Mary; and they fell down and worshiped Him. Then they opened their treasures and presented to Him gifts of gold, frankincense, and myrrh. 12 And after being warned by God in a dream not to return to Herod, the magi left for their own country by another way.1

Introduction

A few years ago, I was asked to conduct the funeral service of a man who attended our church. I learned that his parents had participated in the Oklahoma Land Rush of 1889. The most interesting thing I learned about this man was that he had an uncle who took an entire year to travel to Pike’s Peak in Colorado. . . BY COVERED WAGON!

I can hardly imagine such a journey. And yet the distance (about 550 miles) might be similar to that traveled by the magi, in the event described by our text in Matthew chapter two. 2 You can imagine that the journey to Bethlehem was not an easy one for the magi. After all, a camel does not have first-class seating (though it does have bucket seats)!

Besides Luke’s account of the birth of John the Baptist, and of Jesus, this story of the magi in Matthew’s gospel is the only other description of the events surrounding the birth and early years of our Lord Jesus. Unfortunately, our understanding of what happened here is more influenced by a number of Christmas pageants than it is by the actual account provided us by Matthew.

So, let’s take a careful look at this text with the purpose of seeing what it actually says, and what it does not. And, then, let us consider what we can learn from the story of the magi.

So that you will know what to expect, I will tell you in advance that this message has three parts.

  • Part I: What is important, and what is not.
  • Part II: The story, as Matthew tells it.
  • Part III: What we should learn from the magi.

Part I: What Is Important, And What Is Not

The story revolves around its main characters:

The Main Character Is The Baby Jesus, The King Of The Jews.

A careful look at Matthew and Luke will reveal that very little is said about the actual birth of Jesus. After all, the birth itself is not miraculous. The events leading to Jesus’ birth, and those following it (such as what we are now discussing) are the things that are emphasized. We don’t know why, but there was something about this baby that made it clear to the shepherds, Simeon and Anna (Luke 2), as well as the magi, that this baby was the promised King of the Jews. It is the apocryphal gospels that describe almost magical events which take place in the early life of Jesus.

Tradition, and the apocryphal gospels written many years later, tell many absurd and fanciful things about the flight of the family and their entrance into Egypt. The flowers were said to spring up in their steps as they entered the land; the palm trees to bow down in homage, and wild animals to come near in friendly approach.3

The Magi Are, Of Course, The Central Focus Of Our Text.

I think of the magi as both astronomers and astrologers. As astronomers, these students of the heavens watched and observed what took place in the heavens. In this capacity, the magi observed the appearance of a new “star” and took note of it, watching it carefully.4

The magi were also astrologers, and as such, they believed that the stars and their movements were a source of revelation. And so it was that they sought the meaning of the appearance of this new star in the east. I don’t know how, but in this case, they discerned the “message” of this star. A baby boy was born on the day of the star’s appearance. He was to be the “King of the Jews,” and as such, they were to seek Him out and worship Him. I should add that this implied the deity of Jesus, for one only worships a person who is divine.

We find “magi” in the Book of Daniel (e.g. 2:2,10). These were the “astrologers” who, along with “magicians,” “sorcerers,” and “Chaldeans,” were unable to tell Nebuchadnezzar what his dream was, or what it meant.

While we think fondly of these magi in Matthew, they were not highly regarded in the Bible, for they were usually condemned as a false source of revelation and counsel. For example:’

“You are wearied with your many counsels; Let now the astrologers, Those who prophesy by the stars, Those who predict by the new moons, Stand up and save you from what will come upon you” (Isaiah 47:13, NAU).

Then There Is Herod, The Present “King Of The Jews.”

Herod was one bad dude. He was devious and insanely jealous, and fearful that someone might take his throne, so much so that he had a number of family members killed. From what we read in Matthew of his killing the Bethlehem baby boys, it is easy to believe the secular accounts of his cunning and violence.

The People Of Jerusalem.

It is easy to believe that Herod was greatly troubled by the news of Jesus’ birth. What we might not expect is that this term, “greatly distressed” was used to describe not only Herod’s reaction, but also that of the people of Jerusalem. And to make it clear that he was not speaking of a small segment of the people, Matthew writes that “all Jerusalem” was greatly distressed by the news brought to them by the magi.

And Finally, There Was “The Star.”

To say that the appearance of the star was mysterious would be a great understatement. But the fact is that most of the time when the term “star” or “stars” appeared in the Bible it meant simply that – a star. I would say we are forced to leave it at that.

So How Do We Know What Is Important And What Is Not?

In the simplest of terms, what is important is what we are clearly told, and what is not important is what we are not told. God set this principle down in the Book of Deuteronomy:

“The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deuteronomy 29:29, NAU).

The problem is that we are tempted to focus our attention of what we do not know, more than on what we are told. We are curious, and we don’t like unsolved mysteries. That was true of the prophet Daniel, and here is God’s response:

8 As for me, I heard but could not understand; so I said, “My lord, what will be the outcome of these events?” 9 He said, “Go your way, Daniel, for these words are concealed and sealed up until the end time. 10 “Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. 11 “From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days. 12 “How blessed is he who keeps waiting and attains to the 1,335 days! 13 “But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age” (Daniel 12:8-13; see also Luke 10:23-24; 1 Peter 1:10-12).

So what is it we are not told? We are not told the exact day of our Lord’s birth, as hard as some try to do so. Ironically, Herod knew Jesus’ birthday, because the magi told him when the star appeared. We are told very little of about these magi, where they came from, or how they came to the conclusions the did about the “King of the Jews.” How we would love to know how the appearance of a star could reveal all that they had come to believe.

How, then, do we know what is truly important? First of all, we pay attention to what we are told. We are told that the events of our text happen after the birth of Jesus (verse 1). We are told that the magi found Jesus “in the house,” not in a manger (verse 11).

There is a very important clue to what is important in our text, and it is the use of the term “behold.” Matthew uses this term twice in our text, once in verse 1, and again in verse 9. Amazing as it is, the latest version of the New American Standard Bible (2020) omits any use of the word “behold.”5 So, too, the NIV, the NIRV, and the NLT omit it as well. The NET weakly renders it “once again.”

In the city of Richardson, where Jeannette and I live, there are some stop signs that folks sometimes overlook (perhaps looking at their cell phones). And so, the city has encircled these signs with a string of flashing lights, so as to call attention to the sign.

Matthew does this with the term behold, and to neglect, ignore, or mistranslate it does the reader no service. I believe that “behold” is a key term in our text. Let me illustrate why.

Years ago we were talking to Don and Maggie, who lived in the apartments we managed. They told us a story about what happened to them, some time before. Don did not appreciate being interrupted when he was in the middle of a project. And so one day he instructed Maggie that when she found him working on a project, she was to quietly wait for him, until he was finished. They he would nod to her, indicating that the time had come.

One day Maggie came outside and found Don busily at work. Dutifully Maggie waited – for some time – until Don had finished, and gave her the nod of permission to interrupt. She quietly said, “The house is on fire.”

No, she needed our word, “behold.” She should have bolted out the door, grabbed Don by the sleeve, and hollered in his ear, “Behold, the house is on fire!”

I believe that the translations that have omitted the word “behold” have treated the text as Maggie did the report that the house was on fire. The word behold is linked to the magi (verse 1) and to the star (verse 9). These are the two most important elements of Matthew’s account, and so we must pay careful attention to what we are told about them (not what we are not told about them).

Part II: The Story, As Matthew Told It6

The magi, as astronomers, carefully watched the heavens, looking for patterns, or for significant changes (like the appearance of a new star). They would then seek, as astrologers, to discern the meaning of these movements. One day, a new star appeared in the east, and the magi perceived this to be of great significance. They concluded (I know not how) that this signified the birth of a child who was the “King of the Jews.” They also reasoned that He was divine, and thus they should find Him and worship Him.

We don’t know how much time passed between the appearance of this new star, and the magi setting out to find the One of whom it spoke. Neither do we know exactly how many magi there were. A caravan of sorts was probably arranged, and security may well have been in mind as well. Traveling with gold, frankincense, and myrrh, all valuable items, could pose some dangers.

When they set out for the Holy Land, the star moved in such a way as to guide them (we saw this at the exodus of Israel as well – Exodus 13:21) along the way.

It was when they were approaching Jerusalem that something significant happened: the star went out; it simply disappeared. Someone turned of their GPS! What to do now? It surely seemed logical to assume that since they were approaching Jerusalem the folks who lived there would also know about the birth of a king.

Here Is Where So Many Get It Wrong, Based Upon Christmas Pageants Or Sunday School Stories.

We are taught that the magi went straight to Herod, and asked him where they might find and worship the new king. There are several reasons why this would not have been the case.

First, the wording of the text should make it clear that the magi went about Jerusalem, seeking directions to the birthplace of Jesus.

Second, the likelihood of mysterious foreigners getting a face-to-face interview with a king was highly unlikely. Think of Esther, risking her life to have entrance to the king (Esther 4:11).

Third, if these men knew anything about Herod, they would never consider talking to him directly. Just imagine the scene: The magi go to Herod’s door and knock. Herod comes to the door, and he hears these words: “Pardon me, king, but would happen to know where we could find the new king, the “King of the Jews,” who must be your replacement?” I don’t think so.

Consequently, I read Matthew’s account differently. The magi respond to the disappearance of the star by going into the city, going down its streets, and asking those they encounter for directions to the birthplace of the new king. We know that this created great distress for the people of Jerusalem, and so it is not surprising that word of these strangers would reach the ears of Herod.

Herod hears this news, and like the others in Jerusalem, is greatly distressed.7 I believe that Herod has not yet talked face-to-face with the magi, and that he privately assembled the religious experts to give their response.8 If there was to be born a “King of the Jews” where would that be? The answer seems to be on the tip of their tongues, based on the prophecy of Micah 5:2.

Having learned that the birthplace of the new king was Bethlehem, Herod privately met with the magi. Herod knew the birthplace of Messiah, but not the time of His birth. And so, the first item on his agenda was to learn from the magi the exact time the star appeared. (All of this was so that he knew the ages of those infants he had resolved to kill.)

Having learned this, all Herod needed to know was where to find the Messiah. He told the magi that they would find the “King of the Jews” in Bethlehem, and no doubt told them the direction they should take to make the 6-mile journey. He also instructed them to report the child’s location to him on their journey home, so that he could “worship” Him.

With this knowledge, the magi set out on the final leg of their journey. Finding Bethlehem would not be difficult. Finding the baby would present more of a challenge. But as they made their way, behold the star mysteriously re-appeared, guiding them not only to Bethlehem, but to the very house where Jesus was to be found, along with His mother.9 Matthew tells us that the magi responded to the return of the star’s guidance with great joy. They were definitely on the right track.

Having found the Messiah, the magi worshipped HIM (not them, and not her), presenting their gifts of gold, frankincense, and myrrh.

This seems to have happened in the night, and thus the magi would not begin their journey home until daylight. During the night, an angel of the Lord warned the magi in a dream that Herod had planned to use them to locate the child and to kill him. They were instructed to return home by another route.

This reaches beyond our text, but I would imagine that Herod anxiously awaited the return of the magi, so that he could carry out his wicked scheme. He waited, and waited, and all the while Joseph, Mary, and the Child were hurriedly making their way toward Egypt. By the time Herod figured out that he had been outwitted he was furious, and he took out his anger on the baby boys of Bethlehem.

Part III: What Are We To Learn From This Story?

Many are the lessons to be learned from this story, but let us focus on a few of them as we conclude.

First, This Story Sets The Stage For What We Should Expect To See In The Rest Of This Gospel.

We should expect trouble, not only from this Herod (who will die fairly soon) and other Roman rulers, but also from Jerusalem and the Jewish religious leaders. Jerusalem will become a dangerous place for Jesus to visit.

The magi are Gentiles, and we have seen the efforts to which God has gone to bring them the good news of salvation through Jesus. That being the case, we should expect to see more Gentiles coming to faith in Matthew. He began by naming Gentile women in the genealogy (chapter 1). In chapter 8 Matthew will write of the Gentile Centurion and his faith, which surpassed that of the Jews:

5 And when Jesus entered Capernaum, a centurion came to Him, imploring Him, 6 and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” 7 Jesus said to him, “I will come and heal him.” 8 But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” 10 Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. 11 I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth” (Matthew 8:5-12, NAU).

In chapter 15, we are told of the Gentile (Canaanite, no less!) woman who appealed to Jesus to cast the demon out of her daughter. In spite of being put off for a bit, her request was granted because of her faith.

And let us not forget how this book ends, with the Great Commission:

And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:18-20).

Second, The Story Of The Magi Assures Us Of The Providence Of God.

Let us be sure we are all on the same page regarding the providence of God. In our contemporary society and thinking, providence would rather quickly be brushed aside as “good luck.” But in biblical terms, providence is divine providence, God’s intervention in earthly affairs. We see a great deal of divine intervention in Matthew related to the birth of Jesus.

  • It was divine intervention (a tax, no less) that resulted in the birth of Jesus in Bethlehem, rather than Nazareth.
  • God arranged for the birth of Jesus to be proclaimed in Jerusalem (including Herod), (by Gentiles, no less).
  • I believe it was the Providence of God that kept the exact day of our Lord’s birth a secret (known only to the magi and to Herod). Had our Lord’s birth date been recorded we would be tempted to celebrate our Lord’s incarnation only one day in the year. But when our Lord established communion (the Lord’s Table) He purposed that the incarnation would be frequently celebrated, as often as the Lord’s Table was celebrated.
  • By arranging for the escape of Jesus and his family, at a later time than His birth,10 so that mother and child could make the (approximately 10-day) trip to Egypt. And providing for their material needs with the gifts of gold, frankincense, and myrrh.11
  • The providence of God is also evident in the ways in which God fulfilled prophecies related to Messiah.12

Let me suggest two things to reflect upon, related to divine providence as we see it in our passage, in the Bible, and as we experience it in our lives.

We see here that divine providence is seldom, if ever, recognized as such at the time we first experience it. In our story, Rome’s tax and registration was not immediately recognized as God’s means of getting Mary to Bethlehem, so that the birth of Jesus could fulfill the prophecy of Micah 5:2. Likewise, Joseph’s betrayal by his brothers, resulting in his sojourn in Egypt was not understood as divine providence until much later (see Genesis 45:5-7; 50:20).

Likewise, divine providence often comes to us in the form of adversity, suffering, or difficulties. Divine providence may well come to us in the form of our suffering. When Jacob was told that he must release his beloved son, Benjamin, to go to Egypt with his brothers, he saw this as anything but divine providence:

Their father Jacob said to them, “You have bereaved me of my children: Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are against me” (Genesis 42:36).

The Roman requirement to register in the place of one’s origin required a difficult journey to Bethlehem, but in the end, we see the hand of God in it. Divine providence helps us to embrace Paul’s words in Romans chapter 8:

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Romans 8:28).

Most important of all, can we not recognize that the rejection of our Lord, and His suffering and death on the cross of Calvary was divine providence? Notice the change in the outlook of the followers of Jesus as this reality dawned upon them. So, too, God often brings suffering and adversity into the lives of sinners, who need His salvation, to draw them to Himself.

11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12 But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners” (Matthew 9:11-13).

And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them (Matthew 15:30; see also Matthew 5:1-6).

Before I was afflicted I went astray,
But now I keep Your word (Psalm 119:67).

It is good for me that I was afflicted,
That I may learn Your statutes (Psalm 119:71).

I know, O LORD, that Your judgments are righteous,
And that in faithfulness You have afflicted me (Psalm 119:75; see also Psalm 73).

Is it possible that you are presently experiencing adversity, and that this might be the providential hand of God, drawing you to Him?

Which raises a very practical and relevant question for all believers: “Is it possible that the present Covid Crisis is really a part of God’s providential intervention in the affairs of men, and, if so, what should Christians do in response to this?”

Third, Christmas Is About Jesus.

One would hardly think this was necessary to point out, but look around in this Christmas season. How many nativity scenes do you see in front yards, compared to Santa’s, reindeer, and snowmen? And in the plethora of Christmas movies, how many feature Jesus, even mention Him?

Fourth, Christmas Is About Giving, Not Getting.

From Black Friday to pre-Christmas sales, the emphasis is on receiving gifts, big gifts. Children sit on Santa’s lap, so they can give him their list of wanted items. The emphasis of Scripture is on giving, rather than receiving (Acts 20:35; Ephesians 4:28), on serving, rather than on being served (Matthew 20:25-28; Mark 10:45). And let us note the fact that the giving of the magi was to God, not to men. I believe that the generosity of our giving is directly proportional to our grasp of the greatness and goodness of our God.

Fifth, It Isn’t Just What We Know, But What We Do With What We Know.

I don’t understand how, but it amazes me that in the end the magi knew the very same things the people of Jerusalem knew from Micah 5:2. Strangely (and inexplicably), the magi received this revelation from a very different source than Scripture.

  • A Messiah was coming – indeed, had come.
  • He was divine and human (you worship God, not men).
  • He was the “King of the Jews.”
  • He was born in Bethlehem.13

How these two groups responded to the revelation they received is very different. Herod responded like Judas, seeking to kill Jesus. The people of Jerusalem could not find it in themselves to walk the meager 6 miles to Bethlehem to check out the report of the magi, even though Messiah’s birth in Bethlehem was foretold in prophecy.

In stark contrast, the magi were Gentiles, not Jews, but they came such a great distance to find and to worship a Jewish King. They travelled many miles, over many days, to find Messiah. And they presented gifts that were most expensive.

In this Christmas season, we would do well to reflect on those texts (whether prophecy or fulfillment) that tell or foretell our Lord’s first coming. And we would likewise do well to consider how (by time and money) we are responding to our Lord’s incarnation.

I should perhaps remind you that neither our Lord, or the apostles, not the Scriptures instituted Christmas. But in the regular celebration of communion, the bread we partake is a symbol of our Lord’s incarnation, fully God and fully human, a Lamb without blemish, so that His death could pay the penalty for our sins.

Merry Christmas!


1 I found no translation which was consistently precise, I borrowed from several versions at a few places, in order to provide the most accurate picture of this incident. In perhaps one instance I went beyond the translation I chose in that place (“low and behold” in verse 9). I found this necessary because several of the most faithful translations (NAU, CSB, NIV, NET) have omitted the word “behold” in verse 1, even though the word ἰδού (Matt. 2:1 BYZ, BGT) is there in the original (Greek) texts.

2 The distance from Baghdad to Bethlehem is nearly the same. But let’s remember that we don’t know exactly where the journey of the magi began.

3 J. W. Shepard, The Christ of the Gospels, p. 41. Everett Harrison, in his book, Introduction to the New Testament (Grand Rapids: Eerdmans, 1964, p. 118), summarizes the Apocryphal Gospel of Thomas.

4 Just this month astronomers discovered a new planet. You can Google this for more information.

5 It is found in earlier versions of the NASB.

6 It is possible, even likely, that I am about the “read between the lines” a bit, but I think that the words of this text point us in the direction I have headed. But let the reader discern!

7 I confess. I don’t really like the word “troubled” (NASB). Acid indigestion can “trouble” a person. I don’t like “disturbed” (NIV), either. The only other place that this word is used in Matthew is found in 14:26. Here, the disciples had just seen Jesus, walking on the water, and they were “terrified” (NAU, CSB, ESV, NIV, NET). Herod was greatly distressed to hear that a new king of Israel had been announced.

8 What king, especially one like Herod, wants to leave the impression that important things related to his reign as king are not known to him. I believe he calls for a private meeting with these scholars so that he can convey their answer as something he knew, without consulting others. Kings must maintain their “image” of being in control.

9 It is difficult to see how a very distant star could indicate the specific house where Jesus was. It seems as though this star hovered low, just about the one house. Once again, we are not told how this came about. This was not important to Matthew, or to God.

10 Can you imagine the physical dangers for Mary and Jesus, if they had to escape to Egypt the night of His birth?

11 We had a neighbor who escaped from Russia during the Second World War.

12 Most evident here, is the unexpected way that God fulfilled the (as yet unrecognized) prophecy of Hosea 11:1 by the return of Jesus from Egypt (Matthew 2:15).

13 This they learned after they had begun their journey, both from Herod (who was informed by Scripture and the scholars), and from the guidance of the star, after leaving Jerusalem.

Related Topics: Christmas

7. Mode of Baptism

Related Media

As we look at church history, there have been several modes of baptism. A mode is a manner or way something is done. The primary modes of baptism have been sprinkling, immersion, and pouring.

What are some brief reasons why churches and denominations use these differing modes?

The Case for Sprinkling

There are several reasons commonly used to support sprinkling:

1. There were certain Old Testament ordinances that required sprinkling that symbolized their cleansing, and these sprinklings are once called “baptisms” in Hebrews 9:10.

For example, Leviticus 14:7 says, “and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.” Exodus 24:8 says, “So Moses took the blood and splashed it on the people and said, ‘This is the blood of the covenant that the Lord has made with you in accordance with all these words.’” Likewise, as mentioned, in Hebrews 9:10 the Greek word for baptism is used to describe these Old Testament sprinklings—called “washings” in the text. It says, “They served only for matters of food and drink and various washings; they are external regulations imposed until the new order came.”

2. Sprinkling symbolizes the cleansing we experience from God in the New Covenant.

Ezekiel 36:25-27 says,

I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.

3. There are times when immersion is improbable, as in places where water is sparse such as a desert. This also may be true when someone is deathly sick.

4. Historically, the majority of churches have baptized through sprinkling.1

The Case for Immersion

What are supports for immersion?

1. The Greek word “baptizo” used of baptism naturally means to plunge, dip, or immerse something.2 It was used of a cloth being put in die to change the color. The whole cloth would have to be immersed.

2. The fact that the baptisms in Scripture occurred in large bodies of water, such as with Christ and Philip, supports immersion.

Matthew 3:16 says, “After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming on him.” It is very clear that Jesus went into a body of water to be baptized. That’s why it says, “he was coming up out of the water.”

Also, we see this with Philip and the Ethiopian in Acts 8:38-39. It says,

So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, and Philip baptized him. Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but went on his way rejoicing.

Here we see the words “down into” and “up out of.” The immersionist would ask the question, “Why go down into a body of water just to sprinkle or pour water on somebody?” The use of large bodies of water and the terminology of going “down” and coming “up” strongly suggest immersion.

3. Immersion seems to best symbolize our baptism into Christ’s body and his death and resurrection.

First Corinthians 12:13 states that we have been baptized with the Spirit into Christ and have become his body. It says, “For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit.”

Also, in Scripture, the word “baptism” is used of the believer’s death and resurrection with Christ. Romans 6:4 says, “Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life.”

Immersionists would argue only full immersion could picture us becoming fully immersed into Christ’s body and our death and resurrection with him.

4. Historically, Gentile converts to Judaism were immersed. They stripped naked and then dipped themselves fully into a tank of water. Practicing immersion would seem to naturally follow as Gentiles became part of Christ’s church in the New Covenant.3

The Case for Pouring

What are supports for pouring, the least practiced view of the three?

1. It is argued that pouring best pictures the Holy Spirit coming onto the life of a believer. For example, Joel 2:28-29 (which is repeated in Acts 2:17-18), says,

After all of this, I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will have revelatory dreams; your young men will see prophetic visions. Even on male and female servants I will pour out my Spirit in those days.

2. There is evidence that this was practiced at times in ancient history. There are ancient drawings in catacombs of people being waist deep in water with a person pouring water onto them.4

Why is there so much diversity in the church over the mode of baptism? Undoubtedly, the reason for such diversity is because Scripture never clearly commands an exact procedure for baptism—how much water and how it should be done. Why? We can be sure that what is most important to God, he is very clear on. He is very clear about salvation through faith alone and the need for repentance. But in this area, he is not as clear. What is clear is that believers should be baptized as soon as possible after salvation (Acts 2:38).

If God wanted to be clear about the amount of water, he could have been. Consider the great details God gave for Old Testament ordinances, such as the procedures for the grain and drink offerings in Numbers 15:4-5:

then the one who presents his offering to the Lord must bring a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. You must also prepare one-fourth of a hin of wine for a drink offering with the burnt offering or the sacrifice for each lamb.

There had to be 1/10 of an ephah of flour, 1/4 of a hin of oil, and 1/4 of a hin of wine. If God wanted to be specific in the amount of water and the procedure of baptism, he could have been, as with other ordinances in the Old Testament. This is why there has been considerable diversity on the mode of baptism throughout history. For this reason, it is wise for Christians to not be divisive over the mode of baptism.

Reflection

  1. What stood out most in the reading and why?
  2. What are the three modes for baptism and some evidences for them?
  3. Which mode do you think is most biblical and why?
  4. What other questions or applications did you take from the reading?

Copyright © 2020 Gregory Brown

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

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

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

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

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

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

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (p. 490). Chicago, IL: Moody Press.

2 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 967). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.

3 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (p. 491). Chicago, IL: Moody Press.

4 Ryrie, C. C. (1999). Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (p. 491). Chicago, IL: Moody Press.

Related Topics: Ecclesiology (The Church)

The Net Pastor's Journal, Eng Ed, Issue 42 Winter 2022

A ministry of…

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

I. Strengthening Expository Preaching
Preaching N.T. Gospels, Pt. 1

In this edition of the NET Pastors Journal, I will begin to explore the topic of preaching Gospel narratives. The four Gospels, which comprise almost half of the N.T. on a percentage basis, are centered on the life and ministry of Jesus Christ (Mk. 1:1; Matt. 1:1; Acts 1:1-2; Jn. 20:31). Since Jesus Christ is the central figure of all four Gospels, it makes sense that our interpretation and preaching of the Gospels reflect that Christocentric priority.

In the Gospels, Jesus Christ is portrayed as the fulfillment of the Law, the second Moses, the Coming One of whom the prophets wrote. Therefore, when we approach any Gospel passage, we need to ask first: “What does it tell us about the good news of Jesus Christ, His love for us, His mission, His suffering, death, and resurrection, His coming kingdom, His will for us and society?” (Sidney Greidanus, “Preaching in the Gospels”, 333).

In addition, we need to ask what role other characters play in the Gospels? I think it is fair to say, that, whenever other characters enter a narrative scene in the Gospels, such characters are there to enhance and advance the message and ministry of Jesus and our understanding of him. For example, if you were preaching on John 6:1-14, what Andrew and Phillip said and did in response to Jesus’ question (6:5) is important from the perspective of the story. Thus, we need to explain that in order to properly understand the story. Nonetheless, the focus of the narrative is on who Jesus is and how he manifests himself in the narrative event. We learn that Andrew and Phillip really didn’t know Jesus, because if they had known him they would not have said and done what they did. The point of the narrative is that since Jesus is God, (1) he could make loaves out of stones (to feed the crowd), or (2) produce money from a fish’s mouth (to buy bread), or as they discovered (3) he could multiply five small loaves and two fish to feed a multitude. The answer to his question is that Jesus didn’t need to buy bread because he is the Creator God. That’s what I mean by the Christocentric interpretation of that episode.

While the primary focus of the Gospel narratives like this one is to record the Gospel writers’ theology about Jesus’ divine nature and character, is that everything they want to teach us? Or, are there practical lessons that we learn from them that we can apply to our own lives? I would argue that the secondary characters, like Andrew and Phillip, in the Gospel narratives play a very important role not only in highlighting Jesus’ life and ministry, but also in recording human limitations, need, sin, unfaithfulness etc., especially in their relationship to, and understanding of, Jesus. While we must be careful not reduce these Gospel narratives to merely moral lessons, nonetheless, surely the authors also recount the details about these secondary characters with the intention that in them we see ourselves (our unbelief, limited understanding and distrust of Jesus) and in them we see real life examples with whom we can identify in their spiritual and theological struggles to understand who Jesus truly is. While this may not be the primary function of the Gospels it is, nonetheless, an important one.

Jesus’ ministry centered on “preaching the gospel of kingdom” (Matt. 4:23; 9:35; Mk. 1:14-15; Lk. 4:43), a kingdom that is “near you” (Lk. 10:9, 11), has “come upon you” (Matt. 12:28), is “at hand” (Matt. 3:2;10:7) and “within you” (Lk. 17:21), because the King was present. Likewise, Jesus commissioned his disciples to preach the same message (Matt. 10:7; Lk. 9:2), a message which they wrote in their Gospels for our benefit. This Gospel message, of course, continued to be preached by the apostles as recorded in the Acts (cf. Acts 28:31) and the epistles.

In the Gospels the long looked-for redemption in the O.T. finally arrives. All the types and shadows of this redemption (in the sacrifices etc.) come to their fulfillment in Christ. This final, once-for-all sacrifice is placed in historical context in the Gospels – the prophesied message and event actually unfold in history (i.e. become reality) beginning with the announcement by the last of the O.T. prophets (John Baptist) that the Messiah was coming (Matt. 3:1ff.), and continuing with his birth, life, teachings, death, resurrection, and ascension. Now, we look back on those events, and our preaching task is to bridge the gap of time, culture, and theological perspective.

A. The Gospel genre: Its literary style, structure, and characteristics.

The “gospel” means good news, the good news about Jesus Christ (1 Cor. 15:1) and proclaimed by him (Mk. 1:14-15).

1. Literary Style. The Gospel genre is unique to the four Gospels and, to some degree, Acts – at least, Acts continues the basic episodic literary style as it reports on the growth of the Christian church after Jesus’ ascension. Notice the following literary characteristics of the Gospels…

a) The Gospels are narratives (collections of short stories). That’s the form the Holy Spirit chose to communicate the message about and by Jesus, undoubtedly so that we enter into the story and not just to learn a set of historical facts. Hence, they communicate the sights, smells, sounds, imagination. Each Gospel, therefore, is comprised of a series of short stories, some of which are linked together to form a section on the same theme.

b) The Gospels are biographical, although perhaps not in the form that we might be used to. The Gospels were written to communicate theological history, centred in Jesus Christ. Hence, they are Christological, theological, and biographical.

c) The Gospels are “sermonic” (homiletical) in style, reflecting the preaching of Jesus and his disciples.

d) The Gospel writers chose their historical material selectively. Each Gospel presents its own unique account of Jesus’ life and ministry, by narrating certain selected episodes (i.e. not every episode) of Jesus’ life and teachings from a particular perspective. A comparison of the differences in each record of the same event is a good indicator of the evangelist’s perspective.

e) Each Gospel writer wrote to suit his particular theological purpose. For example, in John 20:31, while John’s aim is evangelistic, it is not solely evangelistic in that once one believes in the Son of God, one must then live with him and in him and for him. Thus, the gospel writers recorded the historical facts and presented those facts in order to convince us to believe and “have life in his name.”

f) Each Gospel writer wrote to present his particular theological perspective about Jesus – his life, teachings, and mission. Thus, Matthew presents Jesus as the Messiah and his kingdom. Mark presents Jesus as the perfect, suffering Servant. Luke presents Jesus as the Son of Man (i.e. Jesus’ perfect humanity). John presents Jesus as the Son of God (i.e. Jesus’ deity).

Because each writer presents a different perspective, their stories begin at a different place. Matthew begins with Jesus’ genealogy and birth. Mark begins with the message of John the Baptist (no birth narrative). Luke begins with John the Baptist’s birth and then Jesus’ birth. John begins with Jesus’ pre-incarnate existence.

g) The Gospel writers arranged their material differently. Each gospel event is not necessarily chronological in arrangement - sometimes it is topical. This explains the different sequence of material in each gospel. They also have variations in wording, which reflects the fact that these accounts are not made from tape recordings - i.e. not necessarily word-for-word but paraphrased or condensed. Nor did they report everything that Jesus said or did (cf. Jn. 21:25). This explains how Jesus could sometimes speak for hours but what is recorded only takes a few minutes to read (e.g. the Sermon on the Mount).

h) The common emphasis in each of the Gospels is on the last week of Jesus’ life. This topic comprises the largest amount of material on a percentage basis. For example, the last week of Jesus’ life in John’s gospel begins in chapter 12. Thus, we conclude that the Holy Spirit directed the Gospel writers as to what to include and how to arrange it.

i) The Gospel genre is not a carry-over from the O.T., but there is continuity with the O.T. - for example in the following ways:

(i) The continuing topic of salvation history.

(ii) Both the O.T. and the Gospels, broadly speaking, contain narrative history, parables, law, apocalyptic, miracle etc.

(iii) The Gospels record the fulfillment in Christ of the O.T. expectation and, thus, the prophetic sayings. Nonetheless, as far as genre goes, I would argue that “gospel” is a unique genre.

2. Literary structure and characteristics. Three of the Gospels (Matthew, Mark, and Luke) are called “synoptic” (literally, “seen together, look alike) Gospels, because they contain similar material, whereas John’s Gospel is entirely different.

The Gospels are compositions of short stories each of which says something about Jesus, some of which are linked together in series to form bigger stories, and all of which constitute one large story. Hence, when reading the Gospels, ask yourself:

a) What does the short story tell us about Jesus?

b) What is the writer telling us in the bigger story (i.e. the combination of short stories), taking into account the context of went before and what comes after.

For example, take the series of three short stories recorded in Luke 10:25 to Luke 11:13 (see Duval and Hays, Grasping God’s Word, 248-249)…

a) Luke 10:25-37 recounts the episode about the lawyer who wants to inherit eternal life.

The context of this interaction begins with the lawyer’s question to Jesus: “What shall I do to inherit eternal life?” (10:25) and is carried along by his second question: “Who is my neighbor?” (10:29). Jesus answers this second, self-justifying question by way of a parable concerning “a man who was going down from Jerusalem to Jericho” (10:30-35).

The theological principles that we learn from this episode are:

(i) Our neighbor is anyone in need.

(ii) Love for our neighbor is not limited by race, religion, money, nationality.

b) Luke 10:38-42 recounts the story of Jesus’ visit in the home of Mary and Martha.

The theological principle that we learn in this episode is that sometimes we can be so busy working for Jesus that we neglect our relationship with him.

c) Lk. 11:1-13 recounts Jesus’ teaching on prayer in answer to the disciples request, “Lord, teach us to pray” (11:1). Here we learn the theological principles that…

(i) Prayer is directed to God the Father and is an expression of reverence of God (11:2).

(ii) Prayer includes requests to God for our daily needs, the forgiveness of our debt of sins, and the request for protection from temptation (11:3-4).

(iii) We can be bold in our prayers (11:5-8).

(iv) Prayer is an expression of trust in God as our Father to answer when we ask, guide us as we seek, and open the way when we knock (11:9-10).

(v) As a loving Father, God delights to grant our prayer requests (11:11-13).

The common thread running through these separate but theologically and topically linked short stories is “relationships.”

a) Lk. 10:25-37. Love and serve those in need (i.e. our “neighbor,” our fellow human beings) regardless of who they are and our preconceived hang-ups about them.

b) Lk. 10:38-42. Always put your personal relationship with, and devotion to, Jesus ahead of religious (ministry) activities.

c) Lk. 11:1-13. Talking to God in prayer is a wonderful privilege, expressing our love of God and our dependence upon Him for our daily needs.

Final Remarks

I hope that this introductory article on preaching Gospel narratives is a help to you in understanding “Gospel genre: Its literary style, structure, and characteristics.” Next time, I will continue this study by providing some interpretive hints and principles that will help you further in your understanding and preaching of Gospel narratives.

II. Strengthening Biblical Leadership
“The Ministry of Reconciliation, Pt. 3: The Reconciliation of God’s People” (2 Cor. 6:1-6:10)

We continue our study of the wonderful pastoral instructions that Paul writes to the church at Corinthian. The passages in this series that we have covered so far are structured as follows…

2 Cor. 2:14-3:6, Confidence in ministry (Spring 2013)

2 Cor. 4:1-16, The Nature of Authentic ministry:

Pt. 1, The nature of the message, 2 Cor. 4:1-6 (Summer 2012)

Pt. 2, The nature of the ministry, 2 Cor. 4:7-16 (Summer 2013)

2 Cor. 4:16-5:17, The Motivation for Ministry

Pt. 1, Our future transformation, 2 Cor. 4:16-5:9 (Fall 2013)

Pt. 2, Our accountability to God, 2 Cor. 5:10-13 (Winter 2014)

Pt. 3, Christ’s sacrificial love, 2 Cor. 5:14-17 (Spring 2021)

2 Cor. 5:18-7:16, The Ministry of Reconciliation

Pt. 1: The reconciliation of all people, 2 Cor. 5:18-21 (Summer 2021)

Pt. 2, The reconciliation of God’s people, 2 Cor. 6:1-7:16

1. An appeal for the reconciliation of God’s people to God, 2 Cor. 6:1-2 (Fall 2021).

2. An appeal for the reconciliation of God’s people to God’s minister (6:3-7:16).

a) An appeal for reconciliation based on a commendable ministry, 2 Cor. 6:3-10 (Fall 2021 and Winter 2022).

b) An appeal for reconciliation based on a pastoral heart, 2 Cor. 6:11-7:16 (to come in subsequent editions).

In the last edition of this Journal (Edition 41, Fall 2021) we ended our study at 2 Corinthians 6:5, part way through the section 2a (above): “An appeal for reconciliation based on a commendable ministry.” We noticed that a ministry is commendable by the way it …

(i) Sustains physical suffering (6:4-5).

(ii) Maintains ethical standards (6:6-7).

(iii) Endures paradoxical realities (6:8-10).

Last time, we covered (i) a commendable ministry sustains physical suffering (6:4-5), so we will continue this study with…

ii) A commendable ministry maintains ethical standards (6:6-7). Ethical standards serve to identify and affirm “God’s ministers” (6:4) who display a commendable ministry. Ethical ministry is marked 6...by purity, by knowledge, by patience, by kindness, by the Holy Spirit, by sincere love, 7 by the word of truth, by the power of God, through weapons of righteousness for the right hand and the left” (6:6-7). When duly exemplified and upheld, these ethical standards characterize a commendable minister and ministry. As God’s ministers, the apostles had “commended themselves in everything” (6:4) by overcoming a diversity of physical suffering (as we noted last time, 6:4-5) and by enduring in their ethical standards.

Let’s examine these ethical standards by which a commendable ministry is known…

“…by purity” (6:6a) means that we, as God’s servants, maintain our ethical standards by upholding and practicing holiness of life. We are to live beyond reproach, having nothing in our lives for which we can be justly discredited. We are people of moral integrity. This, obviously, is fundamental to making our ministry commendable.

“…by knowledge” (6:6b) refers to our understanding, especially of spiritual things, that undergirds our ministry. Our knowledge of God's truth must be the basis for our ethical standards and behaviour.

“…by patience” (6:6c). Ministry takes a lot of patience especially with those who oppose us and who often do not have a sound, biblical knowledge base from which to argue. Paul himself was dealing here with those in the church at Corinth who criticized and opposed him. He knew all about the test of patience.

“…by kindness” (6:6d) is the mercy and grace and gentleness of Christ. Patience and kindness undoubtedly enabled Paul to handle and respond appropriately when he suffered physically from those who opposed him, and when he suffered emotionally from those who knew him and should have treated him better (e.g. the Corinthians). It has been pointed out that “patience is reactive, kindness is proactive.” (P. Barnett, cited in David E. Garland, 2 Corinthians, 308). No doubt these two moral qualities described Paul’s example in all circumstances, whether facing opposition and persecution of the enemies of the gospel, or the criticism and rejection of God's people. He demonstrated the same example of Christ who when he was insulted, he did not insult in return; when he suffered, he did not threaten but entrusted himself to the one who judges justly” (1 Pet. 2:23).

“...by the Holy Spirit” (6:6e). Some suggest that this refers to the human spirit. But to the contrary, the Holy Spirit is often connected to the qualities of holiness, patience, kindness, knowledge etc. (cf. Rom. 14:17; 15:13; 1 Cor. 12:8; Gal. 5:22). The Holy Spirit is, after all, the One who enables us to display these ethical graces. Paul certainly exemplified the fruit of the Spirit in and by the power of the Spirit.

Proper ethical standards can only be adequately manifested by those who are “filled with the Spirit” (Eph. 5:18) and, thus, empowered by him to live and minister for God. Indeed, the ensuing phrases “the word of truth” and “the power of God” and “the armour of righteousness” (2 Cor. 6:7) would further support the view that Paul is here referring to a divine person, the Holy Spirit, as the divine agent who empowers us as ministers to live out these behavioural qualities.

“...by sincere love” (6:6f). Genuine love is another building block of a commendable ministry. Sincere love is love without hypocrisy, unfeigned love. Indeed, perhaps Paul had in mind a sharp contrast with the Corinthians whose love for him was hypocritical, conditional, and occasional.

“...by the word of truth” (6:7a), the Scriptures. Possibly, Paul may also be referring to the Word spoken in truth. But probably he is speaking here of the Word of God which is the truth and declares the truth.

“...by the power of God” (6:7b). Just as a minister who upholds ethical standards in his ministry is enabled to behave in exemplary ethical ways by the power of the Holy Spirit, so also “by the power of God.” We have no strength of our own to be able to live exemplary lives for God in ministry. We can only do so to the extent that we walk “in the Spirit” and are propelled “by the power of God” not our own strength (cf. Rom. 1:16; 15:19; 1 Cor. 1:18; 2:4-5; 1 Thess. 1:5).

“...by the armour of righteousness on the right hand and on the left” (6:7c). We are not only empowered by God (6:7b) for ministry, but we are also protected by God in the spiritual warfare of ministry by the spiritual “armour of righteousness” which he provides to us (cf. Eph. 6:11-17). “On the right hand and on the left” seems to indicate that we are protected for every situation no matter where the attack comes from, no matter what circumstances the attack occurs in, and no matter what form it takes, whether we are the subject of “glory” or “dishonour,” “slander” or “good report” (6:8).

Thus, Paul in these eight ethical characteristics has contrasted genuine ministers to the frauds, the false apostles who were criticizing him. The genuine minister of the gospel maintains his ethical behaviour and standards without wavering.

So, a commendable ministry is known by how it (i) overcomes physical suffering (6:4-5), (ii) maintains ethical standards (6:6-7), and...

(iii) A commendable ministry endures paradoxical realities (6:8-10). Here Paul describes nine paradoxical situations through which he perseveres and despite which his ministry was still commendable. With the word of truth, the power of God, and the righteousness of God as his weapons of warfare for attack or defence, he is able to withstand any situation, whether true or untrue, whether complimentary or uncomplimentary, whether encouraging or discouraging.

“...through glory and dishonor; through evil report and good report” (6:8a). Paul certainly knew what it was to endure diverse and contrasting appraisals of himself and reports of his ministry. One moment people were falling down to worship him as a god; the next moment they were stoning him to death (e.g. at Lystra, Acts 14:8-19). Some reports were praiseworthy of his ministry; others were discrediting. Some reports were just plain evil and misrepresentations; others were good. But, no matter whether others honored him or dishonored him, spoke well of him or evil, Paul endured with his ministry because his focus was on being commendable to God.

The list of continues but now there are two antithetical paradoxes – i.e. antitheses between how others viewed him and who he really was…

“...regarded as deceivers, yet true” (8:b). Despite the accusations of his enemies who considered him a deceiver, and despite the inferences of the Corinthians that he was not telling the truth (e.g. 2 Cor. 1:17-20), the reality was that he spoke the truth in love. Others (presumably the false apostles) may consider him (and accuse him of being) a deceiver, leading people down the garden path, but the truth is that what he proclaims is true. So, don’t let the accusations of others deter you from the ministry.

“...as unknown, yet recognized” (6:9a). While he did not strive for fame or public acclamation, nonetheless, he was undoubtedly known by reputation if not direct contact. More specifically, those who were not near to him (or actually opposed him) didn’t really know his pastoral heart and his upright character. To that extent he was “unknown.” And furthermore, he wasn’t the kind of person who easily exposed his inner thoughts and feelings (as he does in this epistle). But to those to whom he ministered in tangible and personal ways, he was well known. His motives were well known, his message, his ethics, his principles, his way of life, his devotion to God, his unswerving preaching of the gospel.

Now the antithetical paradoxes switch to complementary paradoxes…

“...as dying, yet see – we live” (6:9b). Death was always a imminent reality in Paul’s ministry - it was a vocational hazard. It was the consequence of the hardships which he faced (2 Cor. 4:8-10; Acts 11:24-25; 16:19-26). It was also the reality of living in the “fellowship of Christ’s sufferings, being conformed to his death” (Phil. 3:10; 2 Cor. 4:11).

“…as being disciplined, yet not killed” (6:9c). The hardships and opposition and persecution that Paul had experienced throughout his ministry are regarded by him as God’s “discipline” (1 Cor. 11:32; Heb. 12:6). These trials which God caused him to pass through, severe though they were, stopped short of death itself. In the context of this passage, it seems that Paul is citing these extreme experiences as those in which “commendable” ministers demonstrate who they are by their distinctly Christ-like response, accepting such circumstances as the chastening hand of God for their benefit and growth.

“...as grieving yet always rejoicing” (6:10a). Despite Paul’s positive outlook on life and ministry, that does not mean that he did not experience sorrow. (e.g. 2 Cor. 2:1-3; Rom. 9:2; Phil. 2:27). But he was able to face grief with an unshakable joy.

“...as poor yet making many rich” (6:10b). Paul plied his trade of tent maker in order to live. No doubt such a trade did not make him a rich man. Nor did he get rich from preaching the gospel (2 Cor. 2:17; 4:2; cf. Phil. 4:12). In fact he chose to be poor in order not to be indebted or a burden to anyone (2 Cor. 11:9;12:6) nor to discredit the gospel (Acts 20:33-35). But he made many others rich spiritually through his ministry to them (1 Cor. 4:8; 2 Cor. 1:6).

“...as having nothing and yet possessing all things” (6:10c). Despite his poverty, he isn’t crying foul. He possesses everything in Christ. He is rich (Phil. 4:12).

Final Remarks

The purpose of Paul’s description of these characteristics of a commendable ministry and a commendable minister is that “the ministry will not be blamed” (6:3). Commendable ministry can withstand the light of scrutiny by anyone because such ministers conduct themselves admirably in a variety of difficult and oppressive circumstances, such as sustaining physical suffering (6:4-5), maintaining ethical standards (6:6-7), and enduring paradoxical realities (6:8-10).

By inference Paul is contrasting genuine and commendable ministers with disingenuous and fraudulent ministers. As one commentator puts it, “Paul assumes that the gospel is discredited by those ministers who are lustful, impure, ignorant, overbearing, indignant, rude, unkind, and hypocritical in their love, cultivating those whom they think can benefit them in some way. Such ministers have neither the Holy Spirit nor power of God” (David E. Garland, 2 Corinthians, 310).

May we be challenged by this study to ensure that our own ministries are blameless and without offense by conducting ourselves in a way that brings glory to God.

III. Sermon Outlines

Title: Learning from Jesus, Being Influential Christians, Pt. 1 (Matt. 5:13)

Theme: Influential Christians are those who make a difference for God in the world

Point 1: We fulfill our mission when we influence the world for God (5:13a)

“You are the salt of the earth.”

1a. We are to be a life-giving influence in a corrupt and dying world

(i) … by preserving the world against the decay of sin

(ii) … by purifying the world from the infection of sin

1b. We are to be a distinct influence in an immoral and irreligious world

(i) … by permeating the world without losing our identity

(ii) … by flavoring the world without being distasteful

Point 2. We fail in our mission if we become unusable in the world by God (5:13b)

“But if the salt should lose its taste, how can it be made salty? It’s no longer good for anything but to be thrown out and trampled under people’s feet”

2a. We can become unusable if we lose our purpose for God in the world

– i.e. by becoming like salt that “loses its taste.”

2b. We can become unusable if we lose our value for God in the world

– i.e. by becoming “good for nothing.”

Related Topics: Pastors

La Revue Internet Des Pasteurs, Fre Ed 42, Edition de l’hiver 2022

Un ministère de…

Auteur: Dr. Roger Pascoe, Président,
Email: [email protected]

I. Renforcement de la Prédication par exposition
Prêcher l’Evangile du N.T, Pt. 1

Dans cette édition du NET Pastors Journal, je vais commencer à explorer la prédication topique des récits de l’Evangile. Les quatre Evangiles, qui forment presque la moitié du N.T. en terme de pourcentage, sont centrés sur la vie et le ministère de Jésus-Christ (Mc. 1 :1 ; Matt. 1 :1 ; Actes 1 :1-2 ; Jn. 20 :31). Puisque Jésus est la figure centrale des quatre Evangiles, il est logique que notre interprétation et notre prédication des Evangiles reflètent cette priorité Christocentrique.

Dans les Evangiles, Jésus Christ est dépeint comme l’accomplissement de la Loi, le second Moïse, Celui dont la Venue a été annoncées par les écrits des prophètes. Pour cela, lorsque nous nous approchons de n’importe quel passage de l’Evangile, nous devons premièrement nous demander : “Que nous enseigne-t-il sur la bonne nouvelle de Jésus Christ, Son amour, Sa mission, Sa souffrance, Sa mort, Sa résurrection, Son royaume à venir, Sa volonté pour nous et pour la société ?” (Sidney Greidanus, “Preaching in the Gospels” [Prêcher les Evangile], 333).

En plus, nous devons nous demander quel est le rôle que d’autres personnages jouent dans les Evangiles. Je pense qu’il est juste de dire que chaque fois que d’autres personnages entrent en scène dans le récit des Evangiles, ces derniers rehaussent et font avancer le message et le ministère de Jésus et notre compréhension de Lui aussi. Par exemple, si vous prêcher sur Jean 6 :1-14, ce qu’André et Pierre ont fait en réponse à la question de Jésus (6 :5) est important à partir de la perspective de l’histoire. Ainsi, nous devons bien expliquer cela afin de comprendre l’histoire adéquatement. Néanmoins, l’accent de l’histoire est mis sur qui Jésus est et comment il se manifeste dans l’évènement raconté par le récit. Nous apprenons qu’André et Philippe ne connaissaient pas vraiment Jésus, parce que s’ils le connaissaient, ils n’auraient pas dit et fait ce qu’ils ont dit et fait. Le point culminant du récit est que puisque Jésus est Dieu, (1) il pouvait faire du pain à partir des pierres (pour nourrir la foule), ou (2) produire de l’argent de la bouche du poisson (pour acheter du pain), ou encore, comme ils l’ont découvert (3), il pouvait multiplier les trois miches et les deux poissons pour nourrir la multitude. La réponse à sa question est que Jésus n’avait pas besoin d’acheter du pain, parce qu’il est le Dieu Créateur. C’est ce que j’entends par interprétation christocentrique de cet épisode.

Si l’accent principal des récits des Evangiles comme celui-ci est d’enregistrer la théologie des auteurs des Evangiles sur la nature et le caractère divins de Jésus, est-ce là tout ce qu’ils veulent nous enseigner ? Ou, y a-t-il des leçons pratiques que nous apprenons d’eux et que nous pouvons appliquer à nos vies ? J’argumenterais que les personnages secondaires comme André et Philippe, dans les récits des Evangiles jouent non seulement un rôle pour jeter la lumière sur la vie et le ministère de Jésus, mais aussi pour marquer les limitations, le besoin, le péché, l’infidélité de l’homme, etc., spécialement dans leur relation à Jésus et leur compréhension de Lui. Tandis que nous devons être prudent pour ne pas réduire les récits des Evangiles à de simple leçons morales, certainement, les auteurs racontent les détails sur ces personnages secondaires avec l’intention qu’à travers eux, nous voyions (notre propre compréhension limitée et notre incapacité à Lui faire confiance), nous voyions des exemples de la vie réelle avec lesquels nous pouvons nous identifier dans leurs luttes spirituelles et théologiques pour comprendre qui est Jésus réellement. Tandis qu’il se peut que cela ne soit pas la fonction principale des Evangiles, c’est néanmoins une fonction importante.

Le ministère de Jésus était centré sur la « prédication de l’évangile du royaume » (Matt. 4 :23 ; 9 :35 ; Mc. 1 :14-15 ; Lc. 4 :43), un royaume qui s’est « approché de vous » (Lc. 10 :9, 11), qui est « venu vers vous » (Matt. 12 :28), qui est « proche » (Matt. 3 :2 ;10 :7) et qui est « au milieu de vous » (Lc. 17 :21), parce que le Roi était présent. De même, Jésus a envoyé ses disciples prêcher le même message (Matt. 10 :7 ; Lc. 9 :2), un message qu’ils ont écrit dans leurs Evangiles pour nous. Ce message de l’Evangile, bien sûr, a continué d’être prêché par les apôtres comme consigné dans Actes (cf. Actes 28 :31) et les épîtres.

Dans les Evangiles, la rédemption cherchée de longues dates dans l’A.T. est finalement arrivée. Tous les types et ombres de la rédemption (dans les sacrifices, etc.) sont accomplis en Christ. Le sacrifice final, une bonne fois pour toutes est placé historiquement dans le contexte des Evangiles – le message prophétisé et l’évènement se déroulent vraiment dans l’histoire (c’est-à-dire qu’il est devenu réalité) commençant par l’annonce des derniers prophètes de l’A.T. (Jean Baptiste) selon laquelle le Messie venait (Matt. 3 :1ss.), et la continuation de sa naissance, sa vie, ses enseignements, sa mort, sa résurrection et son ascension au ciel. Maintenant, nous regardons ces évènements en arrière et notre tâche de prédication est de faire un pont sur le fossé du temps, de la culture et de la perspective théologique.

A. Le genre littéraire de l’Evangile : Son style littéraire, sa structure, et ses caractéristiques.

Le mot « évangile » signifie bonne nouvelle, la bonne nouvelle concernant Jésus Christ (1 Cor. 15 :1) qui est proclamé par lui-même (Mc. 1 :14-15).

1. Style littéraire. Le genre de l’Evangile est unique au quatre Evangiles, et à quelques exceptions près, aux Actes – au moins, les Actes continuent le style littéraire épisodique basique en rapportant la croissance de l’église chrétienne après l’ascension de Jésus au ciel. Notez les caractéristiques littéraires suivantes des Evangiles…

a) Les Evangiles sont des récits (des collections des brèves nouvelles). C’est la forme que le Saint Esprit a choisie pour communiquer le message concernant Jésus et proclamé par Lui, sûrement pour que nous entrions dans l’histoire et non pas pour juste apprendre un ensemble de faits historiques. Pour ce faire, ils communiquent les vues, les odeurs, les sons, l’imagination. Chaque Evangile, comprends une série de d’histoires brèves dont certaines sont liées ensembles pour former une section du même thème.

b) Les Evangiles sont des œuvres biographiques, peut être différentes de la forme à laquelle nous sommes habitués. Les Evangiles ont été écrits pour communique une théologie historique centrée sur Jésus Christ. Pour cela, ils sont christologiques, théologiques et biographiques.

c) Les Evangiles sont des œuvres au style de “sermons » (homilétiques) dans le style, reflétant la prédication de Jésus et de ses disciples.

d) Les auteurs des Evangiles ont choisi leur matériau historique de façon sélective. Chaque Evangile présente son récit unique de la vie et du ministère de Jésus, en racontant le récit de certains épisodes sélectionnés (c’est-à-dire que ce ne sont pas tous les épisodes) de la vie et des enseignements de Jésus à partir d’une perspective particulière. Une comparaison des différences dans chaque récit du même évènement est un bon indicateur de la perspective de l’évangéliste.

e) Chaque auteur de l’Evangile a écrit pour satisfaire à un but théologique particulier. Par exemple, dans Jean 20 :31, tandis que l’intention de Jean est évangélisatrice, ce n’est pas seulement évangélisatrice en ce sens qu’une fois que quelqu’un croit au Fils de Dieu, il doit désormais vivre avec lui et pour lui. Ainsi, les auteurs de l’évangile ont écrit des faits historiques et présenté ces faits afin de nous convaincre de croire et qu’ainsi nous ayons « la vie en son nom. »

f) Chaque auteur de l’Evangile a écrit pour présenter sa perspective théologique particulière sur Jésus – sa vie, ses enseignements, et sa mission. Ainsi Matthieu présente Jésus le Messie et son royaume. Marc présente Jésus comme le Serviteur souffrant et parfait. Luc présente Jésus comme le Fils de l’Homme (c’est-à-dire la parfaite humanité de Jésus). Jean le présente comme le Fils de Dieu (c’est-à-dire la parfaire humanité de Jésus).

Parce que chaque auteur présente un perspective différente, leurs histoires commencent à des endroits différents. Matthieu commence avec la généalogie et la naissance de Jésus. Marc commence avec le message de Jean Baptiste (pas de récit sur sa naissance). Luc commence avec la naissance de Jean Baptiste et ensuite celle de Jésus. Jean commence avec l’existence de Jésus avant son incarnation.

g) Les auteurs de l’Evangile ont arrangé leur matériau différemment. L’arrangement de chaque évènement de l’évangile n’est pas nécessairement chronologique – parfois l’arrangement est thématique. Ils ont aussi une variation syntaxique qui reflète le fait que ces récits ne sont pas faits à partir d’un enregistrement de dictaphone – c’est-à-dire qu’ils ne sont pas dans un style direct mais paraphrasé. Ils n’ont pas non plus rapporté tout ce que Jésus a dit (cf. Jn. 21 :25). Cela explique comment il arrivait que Jésus parlât plusieurs heures de temps et la lecture de ce qui en est rapporté ne prend que quelques minutes (ex : le sermon sur la montagne).

h) L’accent commun dans chacun des Evangiles est sur la dernière semaine de la vie de Jésus. Ce thème comprend une grande gamme de matériau en termes de pourcentage. Par exemple, la dernière semaine de la vie de Jésus dans l’Evangile de Jean commence au chapitre 12. Ainsi, nous concluons que le Saint Esprit a dirigé les auteurs des Evangiles en ce qui concerne ce qu’ils devaient inclure et la manière dont ils devaient l’arranger.

i) Le genre de l’Evangile n’est pas un copier-coller de l’A.T., mais il y a une continuité avec l’A.T. – par exemple des manières suivantes :

(i) La continuité de l’histoire du salut.

(ii) Généralement parlant, aussi bien l’A.T. que les Evangiles, contiennent des récits d’histoire, des paraboles, des lois, l’apocalypse, des miracles, etc.

(iii) Les Evangile consignent l’accomplissement des attentes et ainsi, des déclarations prophétiques de l’A.T. en Christ. Néanmoins, en ce qui concerne le genre, j’argumenterais que « l’évangile » est un genre unique.

2. Structure et caractéristiques littéraires. Trois des Evangiles (Matthieu, Marc, et Luc) sont appelés Evangiles « synoptiques » (littéralement « vu ensemble, qui se ressemble »), parce qu’ils contiennent un matériau similaire, tandis que Jean est entièrement différent.

Les Evangiles sont des compositions d’histoires brèves dont chacune dit quelque chose sur Jésus. Certaines sont liées les unes aux autres en séries pour former une plus grande histoire, et toutes constituent une grande histoire. Ainsi, en lisant l’Evangile, demandez-vous :

a) Qu’est-ce que l’histoire nous dit sur Jésus ?

b) Qu’est-ce l’auteur nous dit dans la plus grande histoire (c’est-à-dire la combinaison des histoires brèves), prenant en compte le contexte de ce qui s’est passé avant et ce qui vient après.

Par exemple, prenez la série des trois histoires brèves consignées dans Luc 10 :25 à Luc 11 :3 (voir Duval et Hays, Grasping God’s Word, [Saisir la Parole de Dieu] 248-249) …

a) Luc 10 :25-37 raconte l’épisode sur le docteur de la loi qui veut hériter la vie éternelle.

Le contexte de cette interaction commence avec la question du docteur de la loi à Jésus : « Que dois-je faire pour hériter la vie éternelle ? » (10 :25), et poursuivi pas sa deuxième question : « Qui est mon prochain ? » (10 :29). Jésus répond à cette deuxième question qui est une justification de soi par une parabole concernant Un homme qui « descendait de Jérusalem à Jéricho » (10 :30-35).

Les principes théologiques que nous apprenons de cet épisode sont :

(i) Notre prochain est celui qui est dans le besoin.

(ii) L’amour pour le prochain n’est pas limité à la race, la religion, l’argent, ou la nationalité.

b) Luc 10 :38-42 raconte l’histoire de la visite de Jésus chez Marie et Marthe.

Le principe théologique que nous apprenons dans cet épisode est que parfois, nous pouvons être si occupés à travailler pour Jésus que nous négligeons notre relation avec lui.

c) Lc. 11 :1-13 rapporte l’enseignement de Jésus sur la prière en réponse à la requête des disciples : « Seigneur, enseigne nous à prier » (11 :1). Ici, nous apprenons le principe théologique selon lequel …

(i) La prière est adressée à Dieu le Père et est l’expression de la révérence de Dieu (11 :2).

(ii) La prière comprend des requêtes à Dieu pour nos besoins quotidiens, le pardon de nos offenses et la protection contre la tentation (11 :3-4).

(iii) Nous pouvons être hardis dans nos prières (11 :5-8).

(iv) La prière est une expression de notre confiance à Dieu comme notre Père pour nous répondre quand nous demandons, nous guider et nous ouvrir la porte quand nous frappons à la porte (11 :9-10).

(v) En tant que Père aimant, Dieu prend plaisir à exaucer nos requêtes de prière (11 :11-13).

Le fil conducteur de ces histoires brèves séparées mais théologiquement liées est la « relation. »

a) Lc. 10 :25-37. Aimer et servir ceux qui sont dans le besoin (c’est-à-dire notre “prochain”, les êtres humains, nos semblables) sans tenir compte de qui ils sont et de nos idées préconçues les concernant.

b) Lc. 10 :38-42. Toujours mettre votre relation personnelle avec Jésus et votre dévotion à Luis en priorité par rapport aux activités religieuses (le ministère).

c) Lc. 11 :1-13. Parler à Dieu dans la prière, en Lui exprimant notre amour et notre dépendance de Lui dans nos besoins quotidiens, est un privilège merveilleux.

Remarques finales

J’espère que cette article introductive sur la prédication des récits de l’Evangile vous aide à comprendre “le genre de l’Evangile : son style littéraire, sa structure, et ses caractéristiques. » La fois prochaine, je vais continuer cette étude en fournissant des astuces et principes interprétatifs qui vous aideront davantage dans votre compréhension et prédication des récits des Evangiles.

II. Renforcement du leadership biblique
« Le ministère de la réconciliation, Pt. 3 : La réconciliation du peuple de Dieu » (2 Cor. 6 :1-6 :10)

Nous continuons notre étude des merveilleuses instructions pastorales que Paul écrit à l’église des Corinthiens. Les passages dans la série que nous avons survolés jusqu’ici sont structures comme suit …

2 Cor. 2 :14-3 :6, La confiance dans le ministère (Printemps 2013)

2 Cor. 4 :1-16, La nature du ministère authentique :

Pt. 1, La nature du message, 2 Cor. 4 :1-6 (Eté 2012)

Pt. 2, La nature du ministère, 2 Cor. 4 :7-16 (Eté 2013)

2 Cor. 4 :16-5 :17, La Motivation pour le Ministère

Pt. 1, Notre transformation future, 2 Cor. 4 :16-5 :9 (Automne 2013)

Pt. 2, Notre responsabilité devant Dieu, 2 Cor. 5 :10-13 (Hiver 2014)

Pt. 3, L’amour sacrificiel de Christ, 2 Cor. 5 :14-17 (Printemps 2021)

2 Cor. 5 :18-7 :16, Le Ministère de la Réconciliation

Pt. 1 : La réconciliation de tout le peuple de Dieu, 2 Cor. 5 :18-21 (Eté 2021)

Pt. 2, La réconciliation du peuple de Dieu, 2 Cor. 6 :1-7 :16

1. Un appel pour la réconciliation du peuple de Dieu avec Dieu, 2 Cor. 6 :1-2 (Automne 2021).

2. Un appel pour la réconciliation du peuple de Dieu avec le serviteur de Dieu (6 :3-7 :16).

a) Un appel pour la réconciliation basé sur un ministère recommandable, 2 Cor. 6 :3-10 (Automne 2021 et Hiver 2022).

b) Un appel pour la réconciliation basé sur un cœur pastoral, 2 Cor. 6 :11-7 :16 (à venir dans les prochaines éditions).

Dans la dernière édition de ce Journal (Edition 41, Automne 2021) nous avons conclu notre étude en 2 Corinthiens 6 :5, à mi-chemin de la section 2a (ci-haut) : « Un appel pour la réconciliation basé sur un ministère recommandable. » Nous avons noté qu’un ministère est recommandable par la manière dont il…

(i) Supporte la souffrance physique (6 :4-5).

(ii) Maintient les standards éthiques (6 :6-7).

(iii) Endure les réalités paradoxales (6 :8-10).

La fois dernière, nous avons survolé : (i) un ministère recommandable supporte la souffrance physique (6 :4-5), ainsi, nous allons continuer cette étude avec …

ii) Un ministère recommandable maintient les standards éthiques (6 :6-7). Les standards éthiques servent à identifier et à affirmer « les serviteurs de Dieu » (6 :4) qui mènent un ministère recommandable. Un ministère éthique est marqué 6...par la pureté, la connaissance, la patience, la bonté, par le Saint Esprit, par un amour sincère, 7 par la parole de vérité, par la puissance de Dieu, à travers les armes de justice pour l’offensive et la défensive » (6 :6-7). Lorsque les standards éthiques sont dument exemplifiés et maintenus, ils caractérisent un ministère et un serviteur recommandables. En tant que serviteurs de Dieu, les apôtres se sont rendus « à tous égards recommandables » (6 :4) en vainquant la diversité des souffrances physiques (comme nous l’avons noté la fois dernière, 6 :4-5) et en persévérant dans leurs standards éthiques.

Examinons ces standards éthiques par lesquels on reconnait un ministère recommandable …

« …par la pureté » (6 :6a) signifie que nous, en tant que serviteur de Dieu, maintenons nos standards éthiques en soutenant et pratiquant la sainteté de vie. Nous sommes appelés à vivre au-dessus des reproches, n’ayant rien dans notre vie sur la base duquel on peut justement nous discréditer. Nous sommes des gens qui avons une intégrité morale. Ceci est évidemment fondamentale pour rendre notre ministère recommandable.

« …par la connaissance » (6 :6b) se réfère à notre compréhension, des choses spirituelles spécialement qui sous-tendent notre ministère. Notre connaissance de la vérité de Dieu doit être la base pour les standards éthiques de notre comportement.

« …par la patience » (6 :6c). Le ministère exige beaucoup de patience avec ceux qui s’opposent à nous et qui n’ont pas souvent connaissance biblique basique saine à partir de laquelle argumenter. Paul lui-même était en train traiter ceux de l’église de Corinthe qui le critiquaient et s’opposaient à lui. Il savait tout au sujet de l’épreuve de la patience.

“…par la bonté” (6 :6d) ; c’est la miséricorde, la grâce et la douceur de Christ. La patience, la bonté ont rendu Paul capable de supporter et de répondre adéquatement quand il souffrait physiquement de la part de ceux qui s’opposaient à lui, et quand il souffrait émotionnellement de la part de ceux qui le connaissaient et qui auraient dû mieux le traiter (c’est-à-dire les Corinthiens). On a démontré que « la patience est réactive, tandis que la bonté est proactive » (P. Barnett, cité dans David E. Garland, 2 Corinthiens, 308). Il n’y a aucun doute que ces deux qualités morales décrivent l’exemple de Paul en toutes circonstances, qu’il soit en face de l’opposition et la persécution des ennemis de l’évangile, ou en face de la critique et au rejet du peuple de Dieu. Il a manifesté le même exemple de Christ : « lui qui, injurié, ne rendait point d’injures, maltraité, ne faisait point de menaces, mais s’en remettait à celui qui juge justement » (1 Pi. 2 :23).

« ...par le Saint Esprit » (6 :6e). Certains suggèrent que ceci se réfère à l’esprit humain. Mais au contraire, le Saint Esprit est souvent connecté aux qualités de sainteté, de patience, de bonté, de connaissance, etc. (cf. Rom. 14 :17 ; 15 :13 ; 1 Cor. 12 :8 ; Gal. 5 :22). Le Saint Esprit est, après tous, Celui qui nous rend capable de manifester ces grâce éthiques. Paul a certainement illustré le fruit de l’Esprit dans et par la puissance de l’Esprit.

Des standards éthiques appropriés peuvent être adéquatement manifestés uniquement par ceux qui sont « rempli de l’Esprit » (Eph. 5 :18) et ainsi, rendu puissant par lui pour vivre et agir pour Dieu. En effet, l’expression suivante : « la parole de vérité, » « la puissance de Dieu » et « l’armure de la justice » (2 Cor. 6 :7), supporterait davantage le point de vue selon lequel Paul se réfère au Saint Esprit, comme agent divin qui nous rend puissants comme serviteurs de Dieu pour vivre concrètement ces qualités comportementales.

« ...par l’amour sincère » (6 :6f). L’amour véritable est une autre pierre de construction d’un ministère recommandable. L’amour sincère est un amour sans hypocrisie, un amour sans prétention. En effet, peut être que Paul avait à l’esprit un contraste pointu avec les Corinthiens dont l’amour pour lui était hypocrite, conditionnel et occasionnel.

« ...par la parole de vérité » (6 :7a), les Ecritures. Il se peut que Paul se réfère à la Parole dite dans la vérité. Mais probablement, il parle ici de la Parole de Dieu qui est la vérité et qui déclare la vérité.

« ...par la puissance de Dieu » (6 :7b). Juste comme un serviteur de Dieu qui maintient les standards éthiques dans son ministère est rendu capable de se conduire de manière exemplaire en termes d’éthique par la puissance du Saint Esprit, il en de même de « la puissance de Dieu. » Nous n’avons pas de force de nous-mêmes, pour vivre une vie exemplaire pour Dieu dans notre ministère. Nous pouvons faire cela seulement au degré auquel “nous marchons par l’Esprit” et “sommes poussés par la puissance de Dieu” et non par notre propre force (cf. Rom. 1 :16 ; 15 :19 ; 1 Cor. 1 :18 ; 2 :4-5 ; 1 Thess. 1 :5).

« ...par les armes offensives et défensives de la justice » (6 :7c). Non seulement nous sommes rendus puissants par Dieu (6 :7b) pour le ministère, mais nous sommes aussi protégés par Dieu dans le combat spiritual de ministère par « des armes de justices » qui sont rendues disponible pour nous (cf. Eph. 6 :11-17). « Offensives et défensives” semblent indiquer que nous sommes protégés dans toute situation, peu importe la provenance de l’attaque et peu importe quelle forme elle prend, que ce soit au milieu de la « gloire » ou de « l’ignominie, » de la « mauvaise » et de la « bonne réputation » (6 :8).

Ainsi, par les huit caractéristiques éthiques, Paul a contrasté les vrais ministères des faux, les faux apôtres qui le critiquaient. Le vrai ministre de l’évangile maintient son comportement et ses standards éthiques sans vaciller.

Ainsi, un ministère recommandable est connu par la manière dont il (i) remporte la victoire sur la souffrance physique (6 :4-5), (ii) maintient les standards éthiques (6 :6-7), et...

(iii) Un ministère recommandable endure les réalités paradoxales (6 :8-10). Ici, Paul décrit neuf situations paradoxales à travers lesquelles il a persévéré et malgré lesquelles son ministère est demeuré recommandable. Par la parole de vérité, la puissance de Dieu et la justice de Dieu comme ses armes dans le combat pour l’offensive ou la défensive, il est capable de tenir ferme dans toute situation vraie ou non vraie, d’éloge ou de non éloge, encourageante ou non encourageante.

« ...au milieu de la gloire et de l’ignominie » (6 :8a). Paul connaissait certainement ce qu’était d’endurer des appréciations contrastes et diverses de sa personne et des rapports sur son ministère. A un moment donné, les gens se trompaient pour l’adorer comme un dieu, et le moment suivant, il le lapidaient à mort (ex: à Lytre, Actes14:8-19). Certains rapports étaient élogieux sur son ministère ; d’autres discréditant. Certains rapports étaient simplement une mauvaise représentation et totalement mauvais ; d’autres bons. Mais qu’ils parlent bien ou mal de lui, Paul le supportait dans son ministère parce que son attention portait sur le fait d’être recommandable aux yeux de Dieu.

La liste continue, mais il y a deux paradoxes antithétiques – c’est-à-dire des antithèses entre la manière dont il était vu par les autres, et ce qu’il était vraiment….

« ...regardés comme imposteurs, mais véridiques » (8 : b). Malgré les accusations de ses ennemis qui le considéraient comme un imposteur, et malgré les inférences des Corinthiens selon lesquelles il ne disaient pas la vérité (ex : 2 Cor. 1 :17-20), la réalité était qu’il disait la vérité dans l’amour. Les autres (soit dits les faux apôtres) peuvent le considérer (et il l’accuser d’être) un imposteur, qui conduit les gens dans l’erreur, mais la vérité est que ce qu’il proclame est vrai. Par conséquent, ne laissez pas les accusations des autres vous détourner du ministère.

« ...comme inconnus, quoique bien connu » (6 :9a). Bien qu’il ne soupirait pas après la célébrité ou les acclamations publiques, il était tout de même sans doute connu de nom, sinon par contact direct. Plus spécialement, ceux qui n’étaient pas près de lui (qui s’opposait à lui) ne connaissaient pas vraiment son cœur de pasteur et son caractère intègre. Dans ce sens, il était « inconnu. » Et en outre, il n’était le genre de personne qui exposait facilement ses pensées et sentiments intérieurs (comme il le fait dans cette épître). Mais pour ceux pour lesquels il fait son ministère de manière tangible et personnelle, il était bien connu. Ses motivations, son message, son éthique, ses principes, son style de vie, sa dévotion à Dieu, et sa prédication non vacillante de l’évangile étaient bien connus.

Maintenant, les paradoxes antithétiques se transforment en paradoxes complémentaires….

« ...comme mourant, et voici – nous vivons » (6 :9b). La mort était une réalité toujours imminente dans le ministère de Paul – c’était un danger de sa vocation. C’était la conséquence des dures épreuves auxquelles il faisait face (2 Cor. 4 :8-10 ; Actes 11 :24-25 ; 16 :19-26). C’était aussi la réalité de vivre dans “la communion de ses souffrances, en devenant conforme à lui dans sa mort” (Phil. 3 :10 ; 2 Cor. 4 :11).

« …comme châtiés, quoique non mis à mort » (6 :9c). Les difficultés, l’opposition et la persécution que Paul avait expérimentées dans son ministère sont considérées par lui-même comme la « discipline » de Dieu (1 Cor. 11 :32 ; Héb. 12 :6). Ces épreuves par lesquelles Dieu l’a fait passer, bien que sévères, presqu’à la mort elle-même. Dans ce contexte, il semble que Paul cite ces expériences extrêmes comme celles dans lesquelles les serviteurs « recommandables » démontrent leur réponse d’un caractère à l’image de Christ, en acceptant de telles circonstances comme le châtiment de Dieu pour leur bien et leur croissance.

« ...comme attristés, et nous sommes toujours joyeux » (6 :10a). Malgré la vision positive de Paul sur la vie et le ministère, cela ne veut pas dire qu’il n’a pas connu la tristesse. (ex : 2 Cor. 2 :1-3 ; Rom. 9 :2 ; Phil. 2 :27). Mais, il était capable de faire face à la tristesse avec une joie inébranlable.

« ...comme pauvres, et nous en enrichissons plusieurs » (6 :10b). Paul exerçait son métier de faiseur de tente pour vivre. Il n’y a aucun doute qu’un tel commerce n’a pas fait de lui un homme riche. Il ne s’est pas non plus enrichi de la prédication de l’évangile (2 Cor. 2 :17 ; 4 :2 ; cf. Phil. 4 :12). En effet, il a choisi d’être pauvre pour ne pas être endetté ni être un fardeau pour personne (2 Cor. 11 :9 ;12 :6) ni pour discréditer l’évangile (Actes 20 :33-35). Mais il enrichit plusieurs autres spirituellement par son ministère en leur faveur (1 Cor. 4 :8 ; 2 Cor. 1 :6).

« ...comme n’ayant rien, et nous possédons toutes choses » (6 :10c). Malgré sa pauvreté, il est resté équilibré. Il possède tout en Christ. Il est riche (Phil. 4 :12).

Remarques finales

Le but de la description de ces caractéristiques de Paul sur le serviteur et du ministère recommandables, c’est que « le ministère ne soit pas un objet de blâme (6 :3). Un ministère recommandable peut tenir devant la lumière de la vérification par qui que ce soit, parce que de tels serviteurs de Dieu se conduisent admirablement dans une variété de circonstances difficiles et oppressives, comme supporter la souffrance physique (6 :4-5), maintenir les standards éthiques (6 :6-7), et les réalités paradoxales (6 :8-10).

Par inférence, Paul contraste les serviteurs recommandables avec les serviteurs hypocrites et fourbes. Comme un commentateur l’a dit : « Paul suppose que l’évangile est discrédité par ces serviteurs qui sont sensuels, impurs, ignorants, arrogants, indignes, grossiers, méchants et hypocrites dans leur amour, ménageant de quelque manière ceux dont ils pensent obtenir quelque profit. De telles serviteurs n’ont ni le Saint Esprit, ni la puissance de Dieu » (David E. Garland, 2 Corinthiens, 310).

Que cette étude nous inspire à nous assurer que nos propres ministères sont sans blâme et sans offense en nous conduisant de manière à rendre gloire à Dieu.

III. Plan de sermon

Titre : Apprendre de Jésus, être des chrétiens qui influencent, Pt. 1 (Matt. 5 :13)

Thème : Les chrétiens qui influencent sont ceux qui font la différence pour Dieu dans le monde.

Point 1 : Nous accomplissons notre mission quand nous influençons le monde pour Dieu (5 :13a).

« Vous êtes le sel de la terre. »

1a. Nous sommes appelés à avoir une influence qui donne la vie dans un monde corrompu et agonisant

(i) … en préservant le monde de la corruption du péché

(ii) … en purifiant le monde de l’infection du péché

1b. Nous sommes appelés à être une influence distincte dans un monde immoral et irréligieux

(i) … en pénétrant dans le monde sans perdre notre identité

(ii) … en assaisonnant le monde sans être fade

Point 2. Nous échouons à bien mener notre mission si nous devenons inutilisables par Dieu dans le monde (5 :13b)

« Mais si le sel perd sa saveur, avec quoi la lui rendra-t-on ? Il ne sert qu’à être jeté dehors, et foulé aux pieds par les hommes. »

2a. Nous pouvons devenir inutilisables si nous perdons notre but pour Dieu dans le monde

– c’est-à-dire, en devenant comme le sel qui « perd sa saveur. »

2b. Nous pouvons devenir inutilisables si nous perdons notre valeur dans le monde

– c’est-à-dire, en devenant “bon pour rien.”

Related Topics: Pastors

Jurnalul Electronic Al Păstorilor, Rom Ed 42, Ediția de Iarnă 2022

A ministry of…

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

I. Consolidarea predicării expozitive
Predicarea din evanghelii, Partea 1

În prezenta ediție a acestui jurnal, voi începe să explorez subiectul predicării din textele narative din evanghelii. Cele patru evanghelii, care alcătuiesc aproape jumătate din Noul Testament, procentual vorbind, se concentrează pe viața și lucrarea lui Isus Hristos (Mc. 1:1; Mat. 1:1; Fapte 1:1-2; In. 20:31). Din moment ce Isus Hristos este personajul principal al celor patru evanghelii, este clar că interpretarea și predicarea evangheliilor reflectă această prioritate cristocentrică.

În evanghelii, Isus Hristos este portretizat ca fiind împlinirea Legii, al doilea Moise, Cel ce va veni despre care au scris prorocii. De aceea, atunci când abordăm orice pasaj din evanghelii, trebuie să ne întrebăm mai întâi: „Ce ne spune pasajul acesta despre vestea bună a lui Isus Hristos, despre dragostea Lui pentru noi, despre misiunea, suferința, moartea și învierea Sa, despre Împărăția Sa și despre voia Lui pentru noi și pentru societatea în care trăim?” (Sidney Greidanus, “Preaching in the Gospels” [Predicarea din evanghelii], 333).

Pe lângă aceasta, trebuie să ne întrebăm ce rol joacă alte personaje din evanghelii. Cred că putem spune că, ori de câte ori intră alte personaje într-o scenă narativă din evanghelii, ele au rolul de a extinde și a duce mai departe mesajul și lucrarea lui Isus, precum și acela de a ne ajuta să înțelegem mai mult cu privire la El. De exemplu, dacă predici din Ioan 6:1-14, ceea ce Andrei și Filip au spus și au făcut ca răspuns la întrebarea lui Isus (6:5) este important din perspectiva istorisirii. Astfel, trebuie să explicăm lucrul acesta pentru o înțelegere corectă. Totuși, accentul narațiunii cade pe cine este Isus și cum se manifestă El în evenimentul descris în pasaj. Aflăm că Andrei și Filip nu Îl cunoșteau cu adevărat pe Isus, pentru că dacă L-ar fi cunoscut, nu ar fi spus ceea ce au spus și nu ar fi făcut ceea ce au făcut. Ideea principală a narațiunii este că, din moment de Isus este Dumnezeu, (1) El putea face pâini din pietre (pentru a hrăni mulțimea), sau (2) putea scoate bani din gura unui pește (pentru a cumpăra pâine) sau, așa cum au descoperit, (3) El putea înmulți cinci pâini mici și doi pești pentru a hrăni întreaga mulțime de oameni. Răspunsul la întrebarea lui este că Isus nu avea nevoie să cumpere pâine, pentru că El era Dumnezeu Creatorul. La aceasta mă refer atunci când vorbesc despre interpretarea cristocentrică a episodului respectiv.

Scopul principal al textelor narative din evanghelii, ca și cel menționat mai sus, este să prezinte teologia autorului cu privire la natura divină și caracterul lui Isus, însă învățătura lor se rezumă oare la atât? Sau învățăm din ele și anumite lecții practice pe care le putem aplica în viața noastră? Eu sunt de părere că personajele secundare din textele narative din evanghelii, ca Andrei și Filip, joacă un rol foarte important, nu doar prin faptul că pun în evidență viața și slujirea lui Isus, ci și prin faptul că ne prezintă limitările umane, nevoile, păcatul, necredincioșia etc., mai ales în relația lor cu Isus și în înțelegerea lor cu privire la El. Trebuie să avem grijă să nu reducem aceste narațiuni la simple lecții morale, însă cu siguranță autorii povestesc detalii despre aceste personaje secundare pentru ca noi să ne putem regăsi în ei (să ne vedem necredința, înțelegerea limitată cu privire la Isus și lipsa de încredere în El); de asemenea, vedem în ei exemple din viața reală cu care ne putem identifica în ce privește lupta spirituală și teologică de a înțelege cine este Isus cu adevărat. Chiar dacă nu acesta este rolul principal al evangheliilor, totuși este unul important.

Lucrarea lui Isus s-a concentrat pe a „propovădui Evanghelia Împărăției” (Mat. 4:23; 9:35; Mc. 1:14-15; Lc. 4:43), o Împărăție care „s-a apropiat de voi” (Lc. 10:9, 11), „a venit peste voi” (Mat. 12:28), „este aproape” (Mat. 3:2;10:7) și „este înăuntrul vostru” (Lc. 17:21), pentru că Împăratul era prezent. De asemenea, Isus Și-a însărcinat ucenicii să predice același mesaj (Mat. 10:7; Lc. 9:2), un mesaj pe care l-au scris în evangheliile lor pentru a ne fi nouă de folos. Acest mesaj al evangheliei a continuat, bineînțeles, să fie predicat de apostoli, după cum vedem în Fapte (cf. Fapte 28:31) și în epistole.

În evanghelii, răscumpărarea mult așteptată în Vechiul Testament sosește, în cele din urmă. Toate prefigurările și umbrele acestei răscumpărări (în jertfe etc.) își găsesc împlinirea în Hristos. Această jertfă finală, adusă o dată pentru totdeauna, este plasată în contextul istoric al evangheliilor – mesajul și evenimentul profețit se desfășoară în istorie (i.e. devin realitate) începând cu anunțul făcut de ultimul profet vechi-testamentar (Ioan Botezătorul) cu privire la venirea lui Mesia (Mat. 3:1 și urm.) și continuând cu nașterea, viața, învățătura, moartea, învierea și înălțarea Sa la cer. Acum, noi privim în urmă la acele evenimente și sarcina noastră în predicare este să facem legătura între timpul, cultura și perspectiva teologică de atunci și cele de acum.

A. Genul literar al evangheliei: stilul literar, structura și caracteristicile.

„Evanghelie” înseamnă veste bună, vestea bună despre Isus Hristos (1 Cor. 15:1) și proclamată de El (Mc. 1:14-15).

1. Stilul literar. Genul literar al evangheliei este specific celor patru evanghelii și, într-o anumită măsură, și cărții Fapte, care continuă stilul literar narativ episodic în relatarea creșterii bisericii creștine după înălțarea la cer a lui Isus. Să observăm următoarele caracteristici ale evangheliilor…

a) Evangheliile sunt narațiuni (colecții de povestiri). Aceasta este forma pe care Duhul Sfânt a ales-o pentru a comunica mesajul lui Isus și despre Isus, fără îndoială pentru ca noi să putem intra în povestire și nu doar să aflăm niște fapte istorice. De aceea, ele comunică imagini, mirosuri, sunete, lucruri imaginate. Fiecare evanghelie este formată, așadar, dintr-o serie de povestiri, unele fiind legate între ele și formând astfel o secțiune cu aceeași temă.

b) Evangheliile sunt biografice, deși poate că nu în forma cu care suntem noi obișnuiți. Evangheliile au fost scrise pentru a transmite o istorie teologică, centrată pe Isus Hristos. Prin urmare, evangheliile sunt cristologice, teologice și biografice.

c) Evangheliile sunt „predicabile” (homiletice) ca stil, reflectând predicarea lui Isus și a ucenicilor Săi.

d) Evangheliștii și-au ales materialul istoric în mod selectiv. Fiecare evanghelie are modul său de a relata viața și lucrarea lui Isus, prezentând anumite episoade selectate (i.e. nu fiecare episod) din viața și învățătura lui Isus dintr-o anumită perspectivă. Comparând diferențele ce apar între relatările aceluiași eveniment vom avea un indiciu bun cu privire la perspectiva evanghelistului.

e) Fiecare evanghelist a scris urmărind un anumit scop teologic. De exemplu, în Ioan 20:31, deși scopul lui Ioan este unul evanghelistic, totuși nu este doar evanghelistic prin aceea că, odată ce un om a crezut în Fiul lui Dumnezeu, el trebuie să trăiască cu El și în El și pentru El. Astfel, autorii evangheliilor au consemnat evenimentele istorice și le-au prezentat în așa fel încât să ne convingă să credem și „crezând, să aveți viața în Numele Lui”.

f) Fiecare evanghelist a scris pentru a-și prezenta propria perspectivă teologică cu privire la Isus – viața, învățătura și misiunea Sa. Astfel, Matei Îl prezintă pe Isus ca Mesia și Împărăția Sa. Marcu Îl prezintă pe Isus ca Robul desăvârșit care suferă. Luca Îl prezintă pe Isus ca Fiul Omului (i.e. umanitatea perfectă a lui Isus). Ioan Îl prezintă pe Isus ca Fiul lui Dumnezeu (i.e. divinitatea lui Isus).

Pentru că fiecare autor prezintă o perspectivă diferită, istoriile lor încep diferit. Matei începe cu genealogia și nașterea lui Isus. Marcu începe cu mesajul lui Ioan Botezătorul (fără narațiunea nașterii lui Isus). Luca începe cu nașterea lui Ioan Botezătorul și apoi a lui Isus. Ioan începe cu existența lui Isus de dinainte de întrupare.

g) Evangheliștii și-au aranjat materialul în mod diferit. Evenimentele descrise în evanghelii nu sunt aranjate neapărat în ordine cronologică – uneori sunt aranjate în funcție de subiect. Așa se explică faptul că evenimentele apar în altă ordine în fiecare evanghelie. Există diferențe și în formulare, ceea ce arată faptul că aceste relatări nu sunt făcute după înregistrări – i.e. nu sunt descrise cuvânt cu cuvânt neapărat, ci pot fi parafrazate sau rezumate. Și nici nu au relatat tot ceea ce a spus sau a făcut Isus (cf. In. 21:25). Așa se explică faptul că uneori Isus a vorbit câteva ore, însă ceea ce e consemnat poate fi citit în câteva minute (ex. Predica de pe Munte).

h) Accentul principal în fiecare evanghelie cade pe ultima săptămână din viața lui Isus. Subiectul acesta cuprinde cel mai mult material, procentual vorbind. De exemplu, în Evanghelia după Ioan, ultima săptămână din viața lui Isus începe în capitolul 12. Astfel, ajungem la concluzia că Duhul Sfânt i-a călăuzit pe autorii evangheliilor cu privire la materialul inclus și la modul de aranjare a acestuia.

i) Genul literar al evangheliei nu este o rămășiță a Vechiului Testament, ci o continuare a acestuia – în următoarele moduri, de exemplu:

(i) Evangheliile continuă istoria salvării.

(ii) Atât Vechiul Testament, cât și evangheliile, conțin, în sens larg, istorie narativă, pilde, lege, literatură apocaliptică, minuni etc.

(iii) Evangheliile consemnează împlinirea în Hristos a așteptărilor vechi-testamentare, și astfel, a profețiilor. Totuși, în ce privește genul literar, aș spune că „evanghelia” este un gen literar unic.

2. Structura literară și caracteristicile. Trei dintre evanghelii (Matei, Marcu și Luca) se numesc evanghelii „sinoptice” (literal, „văzute împreună, asemănătoare”), deoarece conțin material similar, pe când Evanghelia după Ioan este cu totul diferită.

Evangheliile sunt culegeri de povestiri, fiecare spunând ceva despre Isus, unele fiind legate unele de altele pentru a forma istorisiri mai mari și toate formând o singură istorie. Așadar, când citești evangheliile, întreabă-te:

a) Ce ne spune această istorisire despre Isus?

b) Ce ne spune autorul în istorisirea mai mare (i.e. în grupajul de istorisiri), ținând cont de context – ce a fost înainte și ce vine după?

Să luăm ca exemplu seria de trei istorisiri consemnate în Luca 10:25 până la Luca 11:13 (vezi Duval și Hays, Grasping God’s Word [Cum să înțelegem Cuvântul lui Dumnezeu], 248-249)…

a) Luca 10:25-37 relatează episodul despre învățătorul legii care vrea să moștenească viața veșnică.

Contextul acestei discuții începe cu întrebarea adresată lui Isus de către învățătorul legii: „Ce să fac ca să moştenesc viaţa veşnică?” (10:25) și continuă cu cea de-a doua întrebare: „Şi cine este aproapele meu?” (10:29). Isus răspunde la cea de-a doua întrebare, una de autojustificare, printr-o pildă care spune: „Un om se cobora din Ierusalim la Ierihon” (10:30-35).

Principiile teologice pe care le învățăm din acest episod sunt:

(i) Aproapele nostru este orice persoană aflată în nevoie.

(ii) Dragostea pentru aproapele nostru nu este limitată de rasă, religie, bani, naționalitate.

b) Luca 10:38-42 relatează vizita lui Isus în casa Mariei și a Martei.

Principiul teologic pe care îl învățăm de aici este că uneori putem fi atât de ocupați lucrând pentru Isus, încât să neglijăm relația cu El.

c) Luca 11:1-13 relatează învățătura lui Isus despre rugăciune venită ca răspuns la cererea ucenicilor: „Doamne, învaţă-ne să ne rugăm” (11:1). De aici învățăm principiile teologice care susțin că…

(i) Rugăciunea Îi este adresată lui Dumnezeu Tatăl și este o expresiei a reverenței față de Dumnezeu (11:2).

(ii) Rugăciunea include cererile pe care I le adresăm lui Dumnezeu cu privire la nevoile noastre zilnice, la iertarea datoriei păcatelor și cererea pentru protecție în fața ispitei (11:3-4).

(iii) Putem îndrăzni în rugăciunile noastre (11:5-8).

(iv) Rugăciunea este o expresie a încrederii în Dumnezeu ca Tată al nostru că ne va răspunde atunci când cerem, că ne va călăuzi atunci când căutăm și că ne va deschide ușa atunci când batem (11:9-10).

(v) Ca un Tată iubitor, Dumnezeu se bucură să răspundă cererilor noastre (11:11-13).

Firul roșu care trece prin toate aceste istorisiri scurte diferite, însă legate teologic și tematic, este termenul „relații”.

a) Luca 10:25-37. Iubește-i și slujește-i pe cei în nevoie (i.e. „aproapele” nostru, semenii noștri) indiferent cine sunt și indiferent de prejudecățile noastre cu privire la ei.

b) Luca 10:38-42. Întotdeauna pune relația ta personală cu Isus și timpul de părtășie cu El înaintea activităților tale religioase (înaintea slujirii).

c) Luca 11:1-13. A vorbi cu Dumnezeu în rugăciune este un privilegiu minunat, prin care ne exprimăm dragostea pentru Dumnezeu și dependența noastră de El pentru nevoile noastre zilnice.

Observații finale

Sper ca acest articol introductiv despre predicarea din narațiunile din evanghelii te va ajuta să înțelegi „Genul literar al evangheliei: stilul literar, structura și caracteristicile sale.” Data viitoare voi continua acest studiu cu câteva principii și sugestii de interpretare care să te ajute la o mai bună înțelegere și predicare din evanghelii.

II. Consolidarea conducerii biblice
„Slujba împăcării, Partea a 3-a: Împăcarea oamenilor lui Dumnezeu” (2 Cor. 6:1-6:10)

Continuăm să studiem minunatele învățături pastorale pe care Pavel le scrie bisericii din Corint. Pasajele biblice studiate în seria aceasta până acum sunt structurate după cum urmează…

2 Cor. 2:14-3:6, Încrederea în slujire (Ediția de primăvară, 2013)

2 Cor. 4:1-16, Natura slujirii autentice:

Partea 1-a, Natura mesajului, 2 Cor. 4:1-6 (Ediția de vară, 2012)

Partea a 2-a, Natura slujirii, 2 Cor. 4:7-16 (Ediția de vară, 2013)

2 Cor. 4:16-5:17, Motivația slujirii

Partea 1-a, Transformarea noastră viitoare, 2 Cor. 4:16-5:9 (Ediția de toamnă, 2013)

Partea a 2-a, Responsabilitatea noastră înaintea lui Dumnezeu, 2 Cor. 5:10-13 (Ediția de iarnă, 2014)

Partea a 3-a, Dragostea sacrificială a lui Hristos, 2 Cor. 5:14-17 (Ediția de primăvară, 2021)

2 Cor. 5:18-7:16, Slujba împăcării

Partea 1-a: Împăcarea tuturor oamenilor, 2 Cor. 5:18-21 (Ediția de vară, 2021)

Partea a 2-a, Împăcarea poporului lui Dumnezeu, 2 Cor. 6:1-7:16

1. O chemare la împăcarea cu Dumnezeu a poporului lui Dumnezeu, 2 Cor. 6:1-2 (Ediția de toamnă, 2021).

2. O chemare la împăcarea poporului lui Dumnezeu cu slujitorul lui Dumnezeu (6:3-7:16).

a) O chemare la împăcare bazată pe o slujire vrednică, 2 Cor. 6:3-10 (Ediția de primăvară, 2021 și Ediția de iarnă, 2022).

b) O chemare la împăcare bazată pe o inimă pastorală, 2 Cor. 6:11-7:16 (va apărea în edițiile viitoare).

În ultima ediție a acestui jurnal (Numărul 41, Ediția de toamnă 2021) ne-am încheiat studiul la versetul din 2 Corinteni 6:5, tratând doar parțial secțiunea 2a (vezi mai sus): „O chemare la împăcare bazată pe o slujire vrednică.” Am observat că o slujire este vrednică prin felul în care…

(i) Îndură suferința fizică (6:4-5).

(ii) Menține standardele etice (6:6-7).

(iii) Îndură realitățile paradoxale (6:8-10).

Data trecută am vorbit despre faptul că (i) o slujire vrednică îndură suferință fizică (6:4-5), iar acum vom continua acest studiu cu…

ii) O slujire vrednică menține standardele etice (6:6-7). Standardele etice ajută la identificarea și confirmarea „slujitorilor lui Dumnezeu” (6:4) care dau dovadă de o slujire vrednică. Slujirea etică se remarcă „... prin curăţie, prin înţelepciune, prin îndelungă răbdare, prin bunătate, prin Duhul Sfânt, printr-o dragoste neprefăcută, prin cuvântul adevărului, prin puterea lui Dumnezeu, prin armele de lovire şi de apărare pe care le dă neprihănirea” (6:6-7). Când sunt susținute și trăite așa cum trebuie, aceste standarde etice caracterizează un slujitor vrednic și o slujire vrednică. Ca slujitori ai lui Dumnezeu, apostolii puteau spune: „în toate privinţele, arătăm că suntem nişte vrednici slujitori ai lui Dumnezeu” (6:4), îndurând diferite suferințe fizice (după cum am văzut data trecută, 6:4-5) și menținându-și standardele etice.

Haideți să analizăm aceste standarde etice după care este recunoscută o slujire vrednică…

„… prin curăţie” (6:6a) înseamnă că noi, ca slujitori ai lui Dumnezeu, ne menținem standardele etice, susținând și practicând sfințirea vieții. Trebuie să trăim o viață fără reproș și fără să existe vreun lucru în viața noastră pentru care să putem fi discreditați pe bună dreptate. Suntem oameni integri din punct de vedere moral. Lucrul acesta este, în mod evident, fundamental pentru o slujire vrednică.

„… prin înţelepciune” (6:6b) se referă la înțelegerea noastră, în special a lucrurilor spirituale, care se află la baza slujirii noastre. Cunoașterea adevărului lui Dumnezeu trebuie să fie baza comportamentului nostru și a standardelor noastre etice.

„… prin îndelungă răbdare” (6:6c). În slujire avem nevoie de multă răbdare, mai ales cu cei care ne stau împotrivă și care adesea nu au cunoștințe de bază biblice și solide pe care să le folosească în argumentarea lor. Pavel însuși avea de-a face aici cu cei din biserica din Corint care îl criticau și îi stăteau împotrivă. El cunoștea bine testul răbdării.

„… prin bunătate” (6:6d). Aceasta este mila, harul și blândețea lui Hristos. Răbdarea și bunătatea i-au dat putere lui Pavel, fără îndoială, să suporte și să răspundă în mod potrivit atunci când a suferit fizic din cauza celor care îi stăteau împotrivă și când a suferit din punct de vedere emoțional din cauza celor care îl știau și ar fi trebuit să se poarte mai bine cu el (ex. corintenii). S-a spus că „răbdarea este reactivă, iar bunătatea este proactivă” (P. Barnett, citat în David E. Garland, 2 Corinthians [2 Corinteni], 308). Fără îndoială că aceste două calități morale îl caracterizau pe Pavel în orice împrejurare, fie că înfrunta împotrivire și persecuție din partea vrăjmașilor evangheliei, fie că înfrunta critică și respingere din partea oamenilor lui Dumnezeu. El a urmat exemplul lui Hristos, care „când era batjocorit, nu răspundea cu batjocuri; şi, când era chinuit, nu ameninţa, ci Se supunea dreptului Judecător” (1 Pet. 2:23).

„... prin Duhul Sfânt” (6:6e). Unii sugerează că aici ar fi vorba despre duhul omului. Însă din contră, Duhul Sfânt este adesea asociat cu aceste calități – sfințenie, răbdare, bunătate, cunoaștere etc. (cf. Rom. 14:17; 15:13; 1 Cor. 12:8; Gal. 5:22). Duhul Sfânt este, în definitiv, Cel care ne ajută să avem aceste podoabe etice. Pavel cu siguranță avea roadele Duhului în și prin puterea Duhului.

Standardele etice corecte pot fi atinse în mod adecvat doar de către cei care sunt „plini de Duh” (Efes. 5:18) și, astfel, împuterniciți de el să trăiască pentru Dumnezeu și să-L slujească pe El. Într-adevăr, expresiile ce urmează, „cuvântul adevărului”, „puterea lui Dumnezeu” și „armele de lovire şi de apărare pe care le dă neprihănirea” (2 Cor. 6:7) susțin ideea că Pavel se referă aici la o Persoană divină, adică la Duhul Sfânt, ca agent divin care ne împuternicește ca slujitori să avem aceste calități comportamentale.

„... printr-o dragoste neprefăcută” (6:6f). Dragostea sinceră este o altă componentă a unei slujiri vrednice. Dragostea sinceră este dragostea fără ipocrizie, dragostea neprefăcută. Într-adevăr, poate că Pavel avea în minte o comparație cu corintenii a căror dragoste pentru el era ipocrită, condiționată și ocazională.

„... prin cuvântul adevărului” (6:7a), adică Scriptura. E posibil ca Pavel să se refere și la Cuvântul rostit în adevăr. Însă probabil că se referă aici la Cuvântul lui Dumnezeu care este adevărul și declară adevărul.

„...prin puterea lui Dumnezeu” (6:7b). După cum slujitorul respectă standardele etice în slujirea sa primind putere să se comporte exemplar din punct de vedere etic prin puterea Duhului Sfânt, tot așa reușește și prin „prin puterea lui Dumnezeu.” Noi nu avem în noi înșine puterea de trăi vieți exemplare pentru Dumnezeu în slujire. Putem face asta doar în măsura în care umblăm „în Duhul” și umblăm „prin puterea lui Dumnezeu”, și nu prin puterea noastră (cf. Rom. 1:16; 15:19; 1 Cor. 1:18; 2:4-5; 1 Tes. 1:5).

„... prin armele de lovire şi de apărare pe care le dă neprihănirea” (6:7c). Nu suntem doar împuterniciți de Dumnezeu (6:7b) pentru slujire, ci suntem și protejați de Dumnezeu în lupta spirituală a slujirii de „armele pe care le dă neprihănirea” și pe care El ni le pune la dispoziție (cf. Ef. 6:11-17). Expresia „de lovire şi de apărare” pare să indice faptul că suntem protejați în orice împrejurare, indiferent de unde vine atacul, indiferent de împrejurările în care apare atacul și indiferent ce formă ia acesta, fie că primim „slavă” sau „ocară,” „vorbire de rău” sau „vorbire de bine” (6:8).

Astfel, prin aceste opt trăsături etice, Pavel pune în contrast slujitorii adevărați cu înșelătorii, cu apostolii falși care îl criticau. Adevăratul slujitor al evangheliei păstrează un comportament etic și standarde etice fără șovăire.

Așadar, o slujire vrednică se recunoaște după felul în care (i) învinge suferința fizică (6:4-5), (ii) menține standardele etice (6:6-7) și...

(iii) O slujire vrednică îndură realități paradoxale (6:8-10). Pavel descrie aici nouă situații paradoxale prin care a trecut și a rămas statornic și în ciuda cărora slujirea lui era una vrednică. Având Cuvântul Adevărului, puterea lui Dumnezeu și neprihănirea lui Dumnezeu ca arme de război pentru atac sau apărare, el poate ține piept oricărei situații, fie adevărată sau neadevărată, în favoarea sau defavoarea lui, fie încurajatoare sau descurajatoare.

„... în slavă şi în ocară, în vorbire de rău şi în vorbire de bine” (6:8a). Pavel știa cu siguranță ce însemna să primești aprecieri diferite, dar și contrastante despre sine și lucrarea sa. Oamenii acum cădeau la picioarele lui și îl venerau ca zeu, iar în clipa următoare îl omorau cu pietre (ex. la Listra, Fapte 14:8-19). Unii îi lăudau lucrarea, pe când alții o discreditau. Unii spuneau lucruri rele și neadevărate, pe când alții îl vorbeau de bine. Însă indiferent dacă oamenii îl respectau sau nu, fie că îl vorbeau de bine sau de rău, Pavel și-a dus mai departe slujirea, pentru că scopul lui era să fie găsit vrednic înaintea lui Dumnezeu.

Lista continuă, însă acum avem două paradoxuri antitetice – i.e. un contrast între modul în care îl vedeau alții și cine era el cu adevărat…

„... Suntem priviţi ca nişte înşelători, măcar că spunem adevărul” (8:b). În ciuda acuzațiilor dușmanilor săi care îl considerau a fi un înșelător și în ciuda insinuărilor corintenilor cum că el nu ar spune adevărul (e.g. 2 Cor. 1:17-20), realitatea era că el spunea adevărul în dragoste. Poate că alții (posibil falșii apostoli) îl consideră (și îl acuză că ar fi) un înșelător, unul care păcălește oamenii, însă adevărul este că ceea ce proclamă el este adevărat. Așadar, nu lăsa acuzațiile oamenilor să-ți împiedice slujirea.

„... ca nişte necunoscuţi, măcar că suntem bine cunoscuţi” (6:9a). Deși nu căuta faimă sau aclamații publice, totuși el era cunoscut, fără îndoială, pentru reputația sa, dacă nu prin contact direct. Mai precis, cei care nu-i erau apropiați (sau care îi erau, de fapt, împotrivă) nu-i cunoșteau inima pastorală și caracterul integru. În sensul acesta era „necunoscut.” Și, mai mult, el nu era acel gen de persoană care își expune ușor gândurile și sentimentele (așa cum face în epistola aceasta). Însă el era bine cunoscut celor pe care îi slujea în moduri personale și tangibile. Motivațiile lui erau bine cunoscute, la fel și mesajul său, principiile etice, stilul de viață, devotamentul său față de Dumnezeu și credincioșia în predicarea evangheliei.

După paradoxurile antitetice urmează paradoxurile complementare…

„... ca unii care murim, şi iată că trăim” (6:9b). Moartea era întotdeauna o realitate iminentă în slujirea lui Pavel – era un pericol profesional. Era o consecință a greutăților pe care le întâmpina (2 Cor. 4:8-10; Fapte 11:24-25; 16:19-26). De asemenea, era realitatea trăirii în „părtăşia suferinţelor Lui, şi să mă fac asemenea cu moartea Lui” (Fil. 3:10; 2 Cor. 4:11).

„… ca nişte pedepsiţi, măcar că nu suntem omorâţi” (6:9c). Pavel vede greutățile, împotrivirea și persecuția întâmpinate în slujirea sa ca fiind „pedeapsa” lui Dumnezeu (1 Cor. 11:32; Evr. 12:6). Aceste încercări prin care l-a trecut Dumnezeu, oricât de grele ar fi fost, s-au oprit chiar înainte de a-i cauza moartea. În contextul acestui pasaj, se pare că Pavel citează aceste experiențe extreme ca fiind experiențe prin care slujitorii „vrednici” demonstrează cine sunt prin răspunsul lor prin care Îl imită în mod clar pe Hristos, acceptând astfel de împrejurări ca mâna lui Dumnezeu care îi disciplinează pentru binele și creșterea lor.

„... ca nişte întristaţi, şi totdeauna suntem veseli” (6:10a). În ciuda perspectivei sale pozitive asupra vieții și slujirii, aceasta nu înseamnă că Pavel nu a experimentat suferința. (ex. 2 Cor. 2:1-3; Rom. 9:2; Fil. 2:27). Însă el putea să facă față suferinței cu o bucurie de nezdruncinat.

„... ca nişte săraci, şi totuşi îmbogăţim pe mulţi” (6:10b). Pavel își practica meșteșugul lui de facere de corturi pentru a-și câștiga traiul. Fără îndoială că o astfel de meserie nu-l îmbogățea. Și nu se îmbogățea nici din predicarea evangheliei (2 Cor. 2:17; 4:2; cf. Fil. 4:12). De fapt, el a ales să fie sărac pentru a nu fi dator nimănui și pentru a nu împovăra pe nimeni (2 Cor. 11:9;12:6) și, de asemenea, pentru a nu discredita evanghelia (Fapte 20:33-35). Însă i-a îmbogățit pe mulți din punct de vedere spiritual prin slujirea lui (1 Cor. 4:8; 2 Cor. 1:6).

„... neavând nimic, şi totuşi stăpânind toate lucrurile” (6:10c). Chiar dacă este sărac, nu se plânge. El are totul în Hristos și este, astfel, bogat. (Fil. 4:12).

Observații finale

Pavel descrie aceste trăsături ale unei slujiri vrednice și ale unui slujitor vrednic „pentru ca slujba noastră să nu fie defăimată” (6:3). O slujire vrednică va trece orice test, pentru că astfel de slujitori se poartă admirabil în multe împrejurări dificile și opresive; ei îndură suferință fizică (6:4-5), mențin standardele etice (6:6-7) și îndură realitățile paradoxale (6:8-10).

În concluzie, Pavel pune în contrast slujitorii adevărați și vrednici cu cei necinstiți și vicleni. După cum spune un comentator, „Pavel afirmă că evanghelia este discreditată de acei slujitori care sunt neînfrânați, necurați, ignoranți, aroganți, indignați, necuviincioși, răi și cu o dragoste prefăcută, și care caută să câștige bunăvoința celor de pe urma cărora pot profita în vreun fel. Astfel de slujitori nu au Duhul Sfânt și nici puterea lui Dumnezeu” (David E. Garland, 2 Corinthians [2 Corinteni], 310).

Fie ca acest studiu să ne provoace să avem grijă ca slujirea noastră să fie fără pată și ireproșabilă, purtându-ne într-un fel care Îi aduce glorie lui Dumnezeu!

III. Schițe de predici

Titlu: Să învățăm de la Isus să fim creștini cu influență, Partea 1 (Mat. 5:13)

Tema: Creștinii influenți sunt cei care fac o schimbare pentru Dumnezeu în lume

Punctul 1: Ne îndeplinim misiunea când influențăm lumea pentru Dumnezeu (5:13a)

„Voi sunteţi sarea pământului.”

1a. Noi trebuie să avem o influență dătătoare de viață într-o lume coruptă și muritoare

(i) … păzind lumea de distrugerea păcatului

(ii) … curățând lumea de infecția păcatului

1b. Noi trebuie să avem o influență deosebită într-o lume imorală și nereligioasă

(i) … pătrunzând lumea, fără a ne pierde identitatea

(ii) … dând gust lumii, fără a fi neplăcuți

Punctul 2. Nu ne îndeplinim misiunea dacă devenim nefolositori lui Dumnezeu în lume (5:13b)

„Dar dacă sarea îşi pierde gustul, prin ce îşi va căpăta iarăşi puterea de a săra? Atunci nu mai este bună la nimic decât să fie lepădată afară şi călcată în picioare de oameni.”

2a. Putem deveni nefolositori dacă nu ne atingem scopul pe care ni l-a dat Dumnezeu în lume

– i.e. devenind ca sarea care „își pierde gustul.”

2b. Putem deveni nefolositori dacă ne pierdem valoarea pe care ne-a dat-o Dumnezeu în lume

– i.e. devenind „buni la nimic.”

Related Topics: Pastors

Журнал для пасторов Net, Rus Ed 42, Зимнее Издание 2022

Служение Института Библейского Проповедования…

Усиливая Церковь посредством Библейской проповеди и руководства

Автор: Проф. Роджер Паскоу, Президент,
Email: [email protected]

I. Усиливая Пояснительную Проповедь
Проповедь Новозаветных евангелий, Ч. 1

В этом выпуске журнала для пасторов NET я начну исследовать тему проповеди евангельских повествований. Четыре Евангелия, составляющие почти половину Нового Завета. на процентной основе, сосредоточены на жизни и служении Иисуса Христа (Мк. 1: 1; Мф. 1: 1; Деяния 1: 1-2; Иоанна 20:31). Поскольку Иисус Христос является центральной фигурой всех четырех Евангелий, логично, что наше толкование и проповедь Евангелий отражают этот христоцентрический приоритет.

В Евангелиях Иисус Христос изображается как Тот, кто исполнит Закон, второй Моисей, Грядущий, о котором писали пророки. Поэтому, когда мы приближаемся к любому отрывку из Евангелия, мы должны сначала спросить: «Что он говорит нам о благой вести об Иисусе Христе, Его любви к нам, Его миссии, Его страданиях, смерти и воскресении, Его грядущем Царстве, Его воли для нас и общества?» (Сидней Грейданус, «Проповедь в Евангелиях», с.333).

Кроме того, нам нужно спросить, какую роль в Евангелиях играют другие персонажи? Я думаю, будет справедливо сказать, что всякий раз, когда другие персонажи входят в сюжетную сцену Евангелий, такие персонажи присутствуют, чтобы усилить и продвинуть послание и служение Иисуса и наше понимание Его. Например, если вы проповедовали от Иоанна 6: 1-14, то, что Андрей и Филипп сказали и сделали в ответ на вопрос Иисуса (6: 5), важно с точки зрения истории. Таким образом, нам нужно объяснить это, чтобы правильно понять историю. Тем не менее, повествование сосредоточено на том, кто такой Иисус, и как Он проявляет Себя в повествовательном событии. Мы узнаем, что Андрей и Филипп на самом деле не знали Иисуса, потому что, если бы они знали Его, они бы не сказали и не сделали того, что сделали. Суть повествования заключается в том, что, поскольку Иисус - Бог, 1) Он мог делать буханки хлеба из камней (чтобы накормить толпу), или 2) добывать деньги из рыбьего рта (для покупки хлеба), или, как обнаружилось 3) Он мог умножить пять хлебов и две рыбы, чтобы накормить множество людей. Ответ на его вопрос заключается в том, что Иисусу не нужно было покупать хлеб, потому что Он – Бог Творец. Вот что я имею в виду под христоцентрическим толкованием этого эпизода.

Хотя основная цель таких повествований Евангелия, как эта, - зафиксировать теологию авторов Евангелий о божественной природе и характере Иисуса, разве это все, чему они хотят нас научить? Или есть ли практические уроки, которые мы извлекаем из них, которые мы можем применить в своей жизни? Я бы сказал, что второстепенные персонажи, такие как Андрей и Филипп, в повествованиях Евангелия играют очень важную роль не только в освещении жизни и служения Иисуса, но также в описании человеческих ограничений, нужды, греха, неверности и т. д., Особенно в их отношениях и понимании Иисуса. Хотя мы должны быть осторожны, чтобы не сводить эти евангельские повествования к чисто моральным урокам, тем не менее, авторы также подробно излагают детали этих второстепенных персонажей с намерением увидеть в них самих себя (наше неверие, ограниченное понимание и недоверие к Иисусу) и в них. с ними мы видим примеры из реальной жизни, с которыми мы можем отождествиться в их духовной и теологической борьбе за понимание того, кем на самом деле является Иисус. Возможно, это не основная функция Евангелий, но, тем не менее, важная.

Служение Иисуса было сосредоточено на «проповеди Евангелия Царства» (Мф. 4:23; 9:35; Мк. 1: 14-15; Лк. 4:43), царства, которое «близко к вам» (Лк. 10 : 9, 11), «постигло вас» (Мф. 12:28), «близко» (Мф. 3: 2; 10: 7) и «внутри вас» (Лк. 17:21), потому что Царь присутствовал. Точно так же Иисус поручил своим ученикам проповедовать ту же весть (Мф. 10: 7; Лк. 9: 2), послание, которое они написали в своих Евангелиях для нашей пользы. Апостолы, конечно же, продолжали проповедовать это евангельское послание, как записано в Деяниях (ср. Деяния 28:31) и в посланиях апостола Павла.

В Евангелиях долгожданное искупление в Ветхом Завете. наконец приходит. Все прообразы и тени этого искупления (в жертвоприношениях и т. д.) исполняются во Христе. Эта последняя, раз и навсегда жертва помещена в исторический контекст в Евангелиях - предсказанное сообщение и события фактически разворачиваются в истории (то есть становятся реальностью), начиная с объявления последнего из Ветхого Завета. пророки (Иоанн Креститель) о том, что Мессия грядет (Мф. 3: 1 и далее) и продолжает свое рождение, жизнь, учение, смерть, воскресение и вознесение. Теперь мы оглядываемся на те события, и наша проповедническая задача - преодолеть разрыв во времени, культуре и богословской перспективе.

A. Жанр Евангелия: литературный стиль, структура, и характеристики.

«Евангелие» означает благую весть, благую весть об Иисусе Христе (1 Кор. 15: 1) и провозглашенную Им (Мк. 1: 14-15).

1. Литературный стиль. Жанр Евангелия уникален для четырех Евангелий и, в некоторой степени, для Деяний - по крайней мере, Деяния продолжают основной эпизодический литературный стиль, поскольку он сообщает о росте христианской церкви после вознесения Иисуса. Обратите внимание на следующие литературные характеристики Евангелий ...

а) Евангелия - это рассказы (сборники рассказов). Именно такую форму избрал Святой Дух, чтобы передать весть об Иисусе и через Иисуса, несомненно, для того, чтобы мы вошли в историю, а не только для того, чтобы узнать ряд исторических фактов. Следовательно, они передают образы, запахи, звуки, воображение. Таким образом, каждое Евангелие состоит из серии рассказов, некоторые из которых связаны друг с другом и образуют раздел на одну и ту же тему.

б) Евангелия биографичны, хотя, возможно, не в той форме, к которой мы привыкли. Евангелия были написаны для передачи богословской истории, сосредоточенной на Иисусе Христе. Следовательно, они христологические, богословские и биографические.

в) Евангелия имеют «проповеднический» (гомелитичный) стиль, отражая проповедь Иисуса и его учеников.

г) Авторы Евангелий выборочно отбирали исторический материал. Каждое Евангелие представляет свое собственное уникальное повествование о жизни и служении Иисуса, повествуя определенные избранные эпизоды (то есть не все эпизоды) жизни и учений Иисуса с определенной точки зрения. Сравнение различий в каждой записи одного и того же события - хороший показатель точки зрения евангелиста.

д) Каждый автор Евангелий писал для достижения своей богословской цели. Например, в Евангелии от Иоанна 20:31, хотя цель Иоанна - евангелизация, она не является исключительно евангелизационной в том смысле, что, однажды уверовав в Сына Божьего, он должен жить с Ним, и в Нем, и для Него. Таким образом, авторы Евангелий записали исторические факты и представили их, чтобы убедить нас поверить и «иметь жизнь во имя Его».

е) Каждый автор Евангелий писал, чтобы представить свое богословское видение Иисуса - его жизнь, учения и миссию. Таким образом, Матфей представляет Иисуса, как Мессию и Его царство. Марк представляет Иисуса, как совершенного страдающего Слугу. Лука представляет Иисуса, как Сына Человеческого (то есть совершенную человечность Иисуса). Иоанн представляет Иисуса, как Сына Божьего (то есть божества Иисуса).

Поскольку каждый писатель представляет разные точки зрения, их рассказы начинаются в разных местах. Матфей начинается с генеалогии и рождения Иисуса. Марк начинается с послания Иоанна Крестителя (без рассказа о рождении). Лука начинает с рождения Иоанна Крестителя, а затем и Иисуса. Иоанн начинает с предвоплощенного существования Иисуса.

ж) Авторы Евангелий по-разному оформляли свой материал. Каждое евангельское событие не обязательно хронологически организовано - иногда оно бывает актуальным. Это объясняет различную последовательность материала в каждом Евангелии. У них также есть вариации в формулировках, что отражает тот факт, что эти отчеты сделаны не с магнитофонных записей - то есть не обязательно дословно, но перефразированы или сокращены. Они также не сообщали обо всем, что сказал или сделал Иисус (ср. Иоанна 21:25). Это объясняет, как Иисус иногда мог говорить часами, но то, что записано, можно прочитать всего за несколько минут (например, Нагорная проповедь).

з) В каждом Евангелии основной упор делается на последней неделе жизни Иисуса. Эта тема включает в себя наибольшее количество материала в процентном отношении. Например, последняя неделя жизни Иисуса в Евангелии от Иоанна начинается в главе 12. Таким образом, мы делаем вывод, что Святой Дух указывал авторам Евангелий, что включить, и как это организовать.

и) Жанр Евангелия не унаследован от В.З., но есть продолжение В.З. - например, следующими способами:

1) Продолжающаяся тема истории спасения.

2) Оба и В.З., и Евангелия, в широком смысле, содержат повествовательную историю, притчи, закон, апокалипсис, чудеса и т. д.

3) Евангелия записывают исполнение во Христе Ветхого Завета. ожидание и, таким образом, пророческие изречения. Тем не менее, что касается жанра, я бы сказал, что «евангелие» - это уникальный жанр.

2. Литературный структура и характеристика. Три Евангелия (от Матфея, Марка и Луки) называются «синоптическими» (буквально «видимые вместе, похожие друг на друга») Евангелиями, потому что они содержат похожий материал, тогда как Евангелие от Иоанна - совершенно иное.

Евангелия - это композиции из рассказов, каждый из которых говорит что-то об Иисусе, некоторые из которых связаны друг с другом в серии, образуя более крупные истории, и все они составляют одну большую историю. Поэтому, читая Евангелия, спросите себя:

а) Что маленький рассказ рассказывает нам об Иисусе?

б) Что писатель рассказывает нам в более крупном рассказе (то есть в комбинации маленьких рассказов), принимая во внимание контекст того, что было до, и что будет после.

Например, возьмем серию из трех рассказов, записанных от Луки 10:25 до Луки 11:13 (см. Дюваль и Хэйс «Ухватившись за Божье Слово», с. 248–249)…

а) В Луки 10: 25-37 рассказывается о законнике, который хочет унаследовать жизнь вечную.

Контекст этого взаимодействия начинается с вопроса законника Иисусу: «Что мне делать, чтобы наследовать жизнь вечную?» (10:25) и его второй вопрос: «Кто мой ближний?» (10:29). Иисус отвечает на этот второй, самооправдывающий вопрос притчей о «человеке, который шел из Иерусалима в Иерихон» (10: 30-35).

Теологические принципы, которые мы узнаем из этого эпизода, таковы:

1) Наш ближний — тот, кто в нужде.

2) Любовь к ближнему не ограничивается расой, религией, деньгами или национальностью.

б) В Луки 10: 38-42 рассказывается история посещения Иисусом дома Марии и Марфы.

Богословский принцип, который мы узнаем в этом эпизоде, состоит в том, что иногда мы можем быть настолько заняты работой для Иисуса, что пренебрегаем нашими отношениями с Ним.

в) в Лк.11: 1-13 рассказывается об учении Иисуса о молитве в ответ на просьбу учеников: «Господи, научи нас молиться» (11: 1). Здесь мы узнаем теологические принципы, которые ...

1) Молитва обращена к Богу Отцу и является выражением благоговения перед Богом (11: 2).

2) Молитва включает в себя просьбы к Богу о наших повседневных нуждах, прощение нашего долга грехов и просьбу о защите от искушений (11: 3-4).

3) Мы можем быть смелыми в своих молитвах (11: 5-8).

4) Молитва - это выражение веры в Бога, как нашего Отца, который будет отвечать, когда мы просим, направлять нас, когда мы ищем, и открывать путь, когда мы стучим (11: 9-10).

5) Как любящий Отец, Бог рад удовлетворить наши молитвенные просьбы (11: 11-13).

Общей нитью, проходящей через эти отдельные, но теологически и тематически связанные рассказы, являются «отношения».

а) Лк. 10: 25-37. Любите нуждающихся (то есть наших «ближних», наших собратьев) и служите им, независимо от того, кто они такие, несмотря на наши предвзятые взгляды на них.

б) Лк. 10: 38-42. Всегда ставьте свои личные отношения с Иисусом и преданность Иисусу выше религиозной деятельности (служения).

в) Лк. 11: 1-13. Разговор с Богом в молитве - прекрасная привилегия, выражающая нашу любовь к Богу и нашу зависимость от Него в наших повседневных нуждах.

Последние примечания

Я надеюсь, что эта вводная статья о проповедовании повествований Евангелия поможет вам понять «Евангельский жанр: его литературный стиль, структуру и характеристики». В следующий раз я продолжу это изучение, предоставив некоторые пояснительные подсказки и принципы, которые помогут вам глубже понять и проповедовать повествования Евангелия.

II. Усиливая Библейское Руководство
“Служение пимирения, Ч. 3: Примирение Божьего народа” (2 Кор. 6:1-10)

Мы продолжаем изучение чудесных пастырских наставлений, которые Павел пишет церкви в Коринфе. Отрывки из этой серии, которые мы рассмотрели до сих пор, структурированы следующим образом ...

2 Кор. 2:14-3:6, Уверенность в служении (Весна 2013)

2 Кор. 4: 1-16 Природа подлинного служения:

Ч 1 Природа послания, 2 Кор. 4:1-6 (Лето 2012)

Ч. 2 Природа служения, 2 Кор. 4:7-16 (Лето 2013)

2 Кор. 4:16-5:17, Мотивация служения

Ч. 1 Наше будущее преображеие, 2 Кор. 4:16-5:9 (Осень 2013)

Ч. 2 Наша подотчетность Богу, 2 Кор. 5:10-13 (Зима 2014)

Ч. 3 Жертвенная любовь Христа, 2 Кор. 5:14-17 (Весна 2021)

2 Кор. 5:18-7:16, Служение примирения

Ч. 1: Примирение всех людей, 2 Кор. 5:18-21 (Лето 2021)

Ч. 2, Примирение Божьего народа, 2 Кор. 6:1-7:16

1. Призыв к примирению народа Божьего с Богом, 2 Кор. 6: 1-2 (осень 2021 г.).

2. Призыв к примирению Божьего народа с Божьим служителем (6: 3-7: 16).

а) Призыв к примирению, основанный на похвальном служении, 2 Кор. 6: 3-10 (осень 2021 г. и зима 2022 г.).

б) Призыв к примирению, основанный на пастырском сердце, 2 Кор. 6: 11-7: 16 (в следующих изданиях).

В последнем выпуске этого журнала (выпуск 41, осень 2021 г.) мы закончили изучение 2 Коринфянам 6: 5, частично прочитав раздел 2а (выше): «Призыв к примирению, основанный на похвальном служении». Мы заметили, что служение заслуживает похвалы тогда, когда…

1) Выдерживает физические страдания (6: 4-5).

2) Поддерживает этические стандарты (6: 6-7).

3) Выдерживает парадоксальные реальности (6: 8-10).

В прошлый раз мы рассмотрели 1) похвальное служение, поддерживающее физические страдания (6: 4-5), поэтому мы продолжим это исследование с…

2) Похвальное служение поддерживает этические стандарты (6: 6-7). Этические стандарты служат для выявления и утверждения «служителей Бога» (6: 4), которые демонстрируют похвальное служение. Этическое служение отмечено 6 ... в чистоте, в лагоразумии, в великодушии, в благости, в Духе Святом, в нелицемерной любви, 7 в слове истины, в силе Божьей, с оружием праведности в правой и левой руке»(6: 6-7). При надлежащем подтверждении и подтверждении эти этические стандарты характеризуют достойного служителя и служение. Как служители Бога, апостолы «во всем хвалили себя» (6: 4), преодолевая разнообразные физические страдания (как мы отметили в прошлый раз, 6: 4-5) и выдерживая свои этические нормы.

Давайте рассмотрим эти этические стандарты, с помощью которых можно узнать похвальное служение ...

«… чистота» (6: 6а) означает, что мы, как служители Бога, поддерживаем наши этические нормы, отстаивая и соблюдая святость жизни. Мы должны жить безупречно, не имея ничего в своей жизни, за что нас можно было бы справедливо дискредитировать. Мы - люди нравственной чистоты. Это, очевидно, является основополагающим для того, чтобы наше служение было достойным похвалы.

«… благоразумие» (6: 6б) относится к нашему пониманию, особенно духовных вещей, которое лежит в основе нашего служения. Наше знание Божьей истины должно быть основой наших этических норм и поведения.

«… великодушие» (6: 6в). Служение требует большого терпения, особенно по отношению к тем, кто противостоит нам и часто не имеет прочной, библейской базы знаний, с которой можно было бы спорить. Сам Павел имел здесь дело с теми в церкви в Коринфе, которые критиковали его и выступали против него. Он знал все о проверке терпения.

«… благость» (6:) - это милость, благодать и кротость Христа. Терпение и доброта, несомненно, позволили Павлу справиться и адекватно реагировать, когда он физически страдал от тех, кто противостоял ему, и когда он страдал эмоционально от тех, кто знал его, и должен был относиться к нему лучше (например, послание Коринфянам). Было указано, что «терпение реактивно, а доброта - проактивна». (П. Барнетт, цит. По: Дэвид Э. Гарланд, 2 Коринфянам, с. 308). Несомненно, эти два моральных качества описывали пример Павла во всех обстоятельствах, будь то столкновение с противодействием и преследованием врагов Евангелия или критикой и отвержением народа Божьего. Он продемонстрировал тот же пример Христа, который «когда Его оскорбляли, Он не оскорблял взамен; когда Он страдал, Он не угрожал, но доверился тому, Кто судит справедливо »(1 Пет. 2:23).

«… Дух Святой» (6: 6д). Некоторые предполагают, что это относится к человеческому духу. Напротив, Святой Дух часто связан с такими качествами, как святость, терпение, доброта, знание и т. д. (ср. Рим. 14:17; 15:13; 1 Кор. 12: 8; Гал. 5:22). В конце концов, Святой Дух - это Тот, Кто позволяет нам проявлять эти этические достоинства. Павел, безусловно, являл собой пример плода Духа в силе Духа.

Надлежащие этические стандарты могут адекватно проявляться только теми, кто «исполнен Духом» (Еф. 5:18) и, таким образом, уполномочен Им жить и служить Богу. Действительно, последующие фразы «слово истины», «сила Божия» и «оружие праведности» (2 Кор. 6: 7) еще больше подтверждают мнение о том, что здесь Павел имеет в виду божественную личность, Святую Дух, как божественный агент, который дает нам, как служителям силу воплощать в жизнь эти качества в поведении.

«… нелицемерная любовь» (6: 6е). Подлинная любовь - еще один строительный блок похвального служения. Искренняя любовь - это любовь без лицемерия, любовь неподдельная. В самом деле, возможно, Павел имел в виду резкий контраст с коринфянами, чья любовь к нему была лицемерной, условной и случайной.

«… слово истины» (6: 7а), Священное Писание. Возможно, Павел также имел в виду Слово, сказанное в истине. Но, вероятно, он говорит здесь о Слове Божьем, которое является истиной и провозглашает истину.

«… Сила Божия» (6: 7б). Подобно тому, как служитель, который придерживается этических стандартов в своем служении, может вести себя образцово этически силой Святого Духа, так и «силой Божьей». У нас нет собственных сил, чтобы умело вести образцовую жизнь для Бога в служении. Мы можем делать это только в той мере, в какой мы ходим «по Духу» и двигаемся «силой Божьей», а не своей собственной силой (ср. Рим. 1:16; 15:19; 1 Кор. 1:18; 2: 4-5; 1 Фес. 1: 5).

«… оружие праведности в правой и левой руке» (6: 7в). Мы не только уполномочены Богом (6: 7б) для служения, но мы также защищены Богом в духовной войне служения духовным «оружием праведности», которое Он дает нам (ср. Еф. 6: 11- 17). «Справа и слева», кажется, указывает на то, что мы защищены в любой ситуации, независимо от того, откуда исходит нападение, независимо от того, в каких обстоятельствах происходит нападение, и независимо от того, какую форму оно принимает, являемся ли мы объектом в «чести» или «бесчестии», «порицаниях» или «похвалах» (6: 8).

Таким образом, Павел по этим восьми этическим характеристикам противопоставляет истинных служителей мошенникам, лжеапостолам, критиковавшим его. Подлинный служитель Евангелия без колебаний придерживается своих этических норм и правил поведения.

Итак, похвальное служение известно тем, как оно а) преодолевает физические страдания (6: 4-5), б) поддерживает этические стандарты (6: 6-7) и ...

в) Похвальное служение терпит парадоксальные реальности (6: 8-10). Здесь Павел описывает девять парадоксальных ситуаций, в которых он выживает, несмотря на то, что его служение по-прежнему достойно похвалы. Обладая словом истины, силой Божьей и праведностью Божьей в качестве своего оружия духовной войны для нападения или защиты, он способен противостоять любой ситуации, истинной или ложной, приятной или нелестной, обнадеживающей или обескураживающей.

«… в славе и в бесчестии; через злое и доброе известие» (6: 8а). Павел определенно знал, что значит терпеть различные и противоположные оценки самого себя и отчеты о своем служении. В один момент люди падали, чтобы поклониться ему, как Богу; в следующий момент они забивали его камнями до смерти (например, в Листре, Деяния 14: 8-19). Некоторые отчеты достойны похвалы за его служение; другие дискредитировали его. Некоторые отчеты были просто злом и искажением фактов; другие - были хорошими. Но, независимо от того, уважали ли его другие или бесчестили, говорили о нем хорошо или плохо, Павел терпеливо продолжал свое служение, потому что его внимание было сосредоточено на том, чтобы иметь похвалу у Бога.

Список продолжается, но теперь есть два противоположных парадокса - то есть противоположности между тем, как другие смотрели на него, и тем, кем он был на самом деле ...

«... почитают обманщиками, но мы верны» (8б). Несмотря на обвинения его врагов, считавших его обманщиком, и несмотря на выводы коринфян, что он говорил неправду (например, 2 Кор. 1: 17-20), в действительности он говорил правду с любовью. Другие (предположительно лжеапостолы) могут считать его (и обвинить в том, что он) обманщик, ведущий людей по садовой дорожке, но правда в том, что то, что он провозглашает, истинно. Так что не позволяйте обвинениям других удерживать вас от служения.

«… мы неизвестны, но нас узнают» (6: 9а). Хотя он не стремился к славе или общественному признанию, тем не менее, он, несомненно, был известен своей репутацией, если не прямым контактом. В частности, те, кто не был рядом с ним (или фактически противостоял ему), на самом деле не знали его пастырского сердца и его честного характера. В этом смысле он был «неизвестен». Более того, он не был из тех людей, которые легко раскрывают свои внутренние мысли и чувства (как он это делает в этом послании). Но тем, кому он служил осязаемым и личным образом, он был хорошо известен. Его мотивы были хорошо известны, его послание, его этика, его принципы, его образ жизни, его преданность Богу, его непоколебимая проповедь Евангелия.

Теперь противоположные парадоксы сменяются дополнительными парадоксами ...

«… нас почитают умершими, но вот мы живы» (6: 9б). Смерть всегда была неизбежной реальностью в служении Павла - это была профессиональная опасность. Это было следствием трудностей, с которыми он столкнулся (2 Кор. 4: 8-10; Деяния 11: 24-25; 16: 19-26). Это также была реальность жизни в «участие в страданиях Христа, сообразуясь с Его смертью» (Фил. 3:10; 2 Кор. 4:11).

«… нас наказывают, но мы не умираем» (6: 9в). Трудности, сопротивление и преследования, которые Павел испытал на протяжении всего своего служения, рассматриваются им как Божье «наказание» (1 Кор. 11:32; Евр. 12: 6). Эти испытания, которые Бог заставил его пройти, какими бы суровыми они ни были, прекратились незадолго до самой смерти. В контексте этого отрывка кажется, что Павел цитирует эти крайние случаи как те, в которых «достойные похвалы» служители демонстрируют, кто они есть, своим отчетливо подобным Христу ответом, принимая такие обстоятельства как карающую руку Бога для своего блага и роста. .

«… нас огорчают, но мы всегда радуемся» (6: 10а). Несмотря на позитивный взгляд Павла на жизнь и служение, это не означает, что он не испытывал печали. (например, 2 Кор. 2: 1-3; Рим. 9: 2; Фил. 2:27). Но он мог встречать горе с непоколебимой радостью.

«… мы нищи, но многих обогащаем» (6: 10б). Павел занимался своим ремеслом изготовителя палаток, чтобы выживать. Несомненно, такая торговля не сделала его богатым человеком. Он также не разбогател от проповеди Евангелия (2 Кор. 2:17; 4: 2; ср. Фил. 4:12). Фактически, он предпочел быть бедным, чтобы не быть в долгу или бременем перед кем-либо (2 Кор. 11: 9; 12: 6) или дискредитировать Евангелие (Деяния 20: 33-35). Но он обогатил многих других духовно через свое служение им (1 Кор. 4: 8; 2 Кор. 1: 6).

«... как не имеющие ничего, но всем обладающие» (6: 10в). Несмотря на свою бедность, он не плачет. Он обладает всем во Христе. Он богат (Фил. 4:12).

Последние примечания

Целью описания Павлом этих характеристик похвального служения и достойного похвалы служителя является то, что «служение не будет виновно» (6: 3). Похвальное служение может выдержать свет пристального внимания со стороны любого, потому что такие служители превосходно ведут себя в самых разных трудных и угнетающих обстоятельствах, таких как выдерживание физических страданий (6: 4-5), соблюдение этических стандартов (6: 6-7) и выдерживание парадоксальных реальностей (6: 8-10).

Таким образом, Павел противопоставляет подлинных и достойных похвалы служителей лицемерным и мошенническим служителям. Как выразился один комментатор: «Павел предполагает, что Евангелие дискредитируется теми служителями, которые похотливы, нечисты, невежественны, властны, возмущены, грубы, недобры и лицемерны в своей любви, взращивая тех, кто, по их мнению, может принести им какую-то пользу. . У таких служителей нет ни Духа Святого, ни силы Божьей »(Дэвид Э. Гарланд, 2 Коринфянам, с. 310).

Пусть это исследование побудит нас убедиться в том, что наши собственные служения безупречны и без нареканий, и вести себя таким образом, чтобы прославлять Бога.

III. План проповеди

Название: Учиться у Иисуса, будучи влиятельными христианами,

Ч. 1 (Мф. 5:13)

Тема: Влиятельные христиане - это те, кто производят изменения для Бога в этом мире.

Пункт 1. Мы выполняем свою миссию, когда влияем на мир ради Бога (5: 13а)

«Ты соль земли».

1. Мы должны оказывать живительное влияние в коррумпированном и умирающем мире.

а) … сохранять мир от разложения греха

б) … очищать мир от заразы греха

2. Мы должны оказывать заметное влияние в безнравственном и нерелигиозном мире.

а) … проникать в мир, не теряя своей идентичности

б) … придавать вкус миру, не будучи безвкусными

Пункт 2. Мы терпим неудачу в своей миссии, если мы становится непригодными для Бога при использовании нас в этом мире (5: 13б).

«Но если соль потеряет вкус, как ее сделать соленой? Она уже не годится ни для чего, кроме как быть выброшенной и растоптанной людьми »

2a. Мы можем стать непригодными для использования, если потеряем нашу цель для Бога в этом мире

– н-р, становясь подобно соли, что «потеряла свой вкус»

2б. Мы можем стать непригодными для использования, если потеряем нашу ценность для Бога в этом мире

– н-р, становясь «ни на что негодным»

Related Topics: Pastors

Running The Race: A Bible Study Of The Life Of Paul

Related Media

Appreciation

I’m so grateful for Irish Kinney and Evelyn Babcock whose input on the consistency of the message and their eye for detail were essential to the editing process.

My heartfelt thanks goes to the women who generously wrote and shared their stories to flesh out the lessons from Paul’s life for today’s readers.

Bible Translations Quoted

The Scriptures quoted are from the NET Bible® http://netbible.com. Copyright ©1996, 2019 unless otherwise noted. Used with permission from Biblical Studies Press, L.L.C. All rights reserved.

Scripture quotations from the ESV Bible® (The Holy Bible, English Standard Version®). Copyright © 2001 by Crossway. Used by permission. All rights reserved.

Scripture taken from THE MESSAGE (designated MSG). Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

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

Quotations from the Holy Bible, New Living Translation (NLT) New Living Translation copyright © 1996 by Tyndale Charitable Trust. Used by permission of Tyndale House Publishers. All rights reserved.

Related Topics: Character Study, Christian Life, Women

Introduction

Be imitators of me, just as I also am of Christ.

Paul in 1 Corinthians 11:1

Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one.

Paul in 1 Corinthians 9:24-25

Lessons from Paul—there’s so much to learn!

What’s your impression of the Apostle to the Gentiles? Positive? Negative? Perhaps you think of him as stern and strong, a force to be reckoned with.

When I taught an earlier edition of this study in 2009, a number of people in that group told me that their attitudes toward Paul changed from negative to positive as we dug into his life. It made me sad that somewhere along the way the church has missed teaching the breadth and depth of the great apostle, a true giant of the faith.

I’ve been revising this study as the world deals with COVID-19 and now the United States struggles with racial tension after the unjust death of George Floyd.

The pandemic has been a challenging time that requires many people, perhaps for the first time, to really face their mortality. It may bring opportunities to share the gospel with both our actions and our words. There’s much Paul can teach us about meeting any challenge by living with a focus on God’s kingdom.

Our racial injustices draw me to Paul’s example of speaking boldly for gospel truth by not allowing division within the church between Jew and Greek.

Through this study of Paul’s life, I pray that we will be overwhelmed by the gospel message and the God whom Paul faithfully served.

Kay Daigle
June 2020

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