网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年春季

A ministry of…

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

I. 加强讲解式讲道：诠释教义的讲道，第二部份

在上期，因篇幅有限，不能在这题目上很详尽的逐一讨论，故此我们只讨论其中五个诠释教义时的要素：

A. 现代文化会影响我们诠释教义的因素。

B. 三个诠释教义的重要步骤。

C. 讲道时，如何应用教义的例子。

D. 有用诠释教义的方式。

E. 要注意的事项。

在上期（NPJ 50），我们已讨论过了A项，在本期我们会继续讨论…

B. 三个诠释教义的重要步骤

教义讲道可以有三类富挑战性的形式（步骤）…

1. 教义当作神学观念来诠释。在我们教导人“如何”活出基督徒生命之前（把圣经真理活出来），我们首先须要教导“什么”是基督徒的信仰（真理的本身）。如果不知道所信的是什么，和为什么要相信，我们身为基督徒的，便无从将真理活出来。诚如史提反和大卫奥福（Stephen and David Olford）所说：“在讲道时，如果只是夸夸其谈，大放厥辞，而没有实质的真理支持，那么讲的便是一大堆废话，或什而不付责任”（Anointed Expository Preaching, 252页）。

教义讲道的第一步，跟其他释经讲道一样，我们要先道出经文的概览（撮要、神学观念等）。在这一点，我们可以做很多功夫，直到：（1）已找到圣经在这方面的全部资料；（2）已将经文资料明白得透切；及（3）已经能够充份地、正确地，及毫不含糊的将经文意思解释清楚。

2. 观念“具体化”。为着要更容易明白真理，我们眼睛要“看”见、手“触摸”到、心灵“感受”到。这即是说，我们要将真理的观念具体化，变成一个有形有体的景象，呈现在会众跟前，好让他们能够亲身体会到。要达到这目标，我们可以使用以下一些方式。最常用和最合适的可算是比喻（这是另类暗喻）了。换句话说，我们可以试行举例，或作一些绘形绘色的描述。圣经中的作者就常用类似的方式，将抽象的观念变成具体的事物。例如，使徒保罗讲解人与两约（律法与应许）的关系时，便引用夏甲和以撒玛利（代表律法）、撒拉和以撒（代表应许）之间的关系，你可参考加拉太书4:21-31便可知道。这是将抽象的观念变成一个具体的事实的一个好例证。我们讲道时，一定要将圣经中的神学观念，用具体及容易明白的方式表达出来。

另一个将抽象观念具体化的好方式是利用旧约中富含象征意义的故事和预表 来说明出来。例如，如果你要讲解救恩中的代赎观念（例如彼得前书2:21-24；或加拉太书3:10-14；或希伯来书9:24-28），你可以把出埃及记十二章的逾越节，用生动的故事方式演译出来。又或者你要讲解从罪的枷锁释放出来的信息，你可以引用出埃及十四章过红海的事迹来说明。

主耶稣便常使用与我们日常生活有关的比喻和图像 来把抽象的观念说明出来，这样，人听起来便觉得得生动有趣，有真实感，令人有如同身受的感觉 – 好像一些可以和人生经验产生共鸣的经历。耶稣没有使用神学的字汇和观念来谈道（正如系统神学教科书所使用的），而却都是与日常生活息息相关的例子和比喻。例如，祂用两个在殿中祷告的人来说明自义的不是（路加福音8:9-14）；祂亦用上了无数的比喻来描述天国（例如马太福音十三章）；两个欠债的人来描述寛恕的道理（路加福音:41-43）；和富有的年青官员的故事来描述如何得着永生（马可福音10:17-22）等。

这些都是讲员可以用得着，将抽象的教义观念（原则）变成具体（实际情况）的事物的好方法。

因此，教义证道的第一个步骤便是把教义的神学观念简单说明出来。第二，使用具体的方式（例如使用类似的例子、象征，图像、或比喻等）解释；第三步就是…

3. 观念“现实化”。当你将原则性的观念解释清楚后（抽象和其体的），便便以再进一步，将这个观念应用在我们某些情况的日常生活上去 – 那即是说，将真理现实化。这时，我们可以一些问题：这个真理带来的结果，如何影响我们所相信的，我们应该有什么回应，我们又会变成什么样子呢？这就是将讲道由教导（纯粹指导式）而转移到个人实质性的行动。

从具体化到应用，这就将教义和生活融洽在一起的交接点 – 个人、家庭，人与物，职场、学校、教会等都熔在一起。

当我们将教义应用出来时，我们最关心的就是（1）此时此刻在教会中神子民的状况；和（2）世局如何影响他们的生活（事物；教会事务；家庭等）。圣经中的道理都是为着不同的人在不同时刻，有不同的需要的时候，便可以大派用场。我们的工作就是将古代的情况，和现代的连接起来，作一对比。

真理的应用，便很自然地牵涉到如何由道理的解释（即一般性的观念/ 原则），而连接到生活上的每一个细节– 就是将人（我们）和环境（此情此境）放在一起。我们可以再次引用Anointed Expository Preaching 一书的讲法： “最容易令会众混乱的就是一些流于空泛的讲道。真的，空泛的讲道对人无益。台下会众的反应一定会是：'我们需要的是一些有实质，和有条不紊的证道；最好还加上例子说明之' ”（253页）。

这样看来，你一定要将教义性的讲道变成一篇可应用出来的证道，才可挽留你的会众不会离你而去。他们的眼睛是雪亮的，他们会问：“这篇道与我有什么关系？”教义式的讲道应该是与我们的生命息息相关，和可以解答人生问题的。你的讲章一定要给人指引一条正道，将他们的态度、行为、信念、关系、价值观、优先次序等纠正过来。如你真能这样做，你便能引起他们的改变，自省、并实行在他们处事、思想，和行为上。

为了找出如何将教义应用出来，我们可以试从任何一本教科书都提出过的问题着手，这些问题就是：

“何人” – 找出经文的主题和要论说的人物

“何事” - 找出事情经过、相关资料、其中的意思、解释、和特征

“何时” - 找出事情发生的时间和发展次序

“何地” - 找出事情发生地点和结果

“何故” - 找出事情的动机和起因

“如何” – 运用人生经历分析当时情况

另一方面，但以理‧多伦（Daniel Doriani）提议，要达到合适的应用原则，你可以简单地…

1. 将经文的真理说明出来，鼓励会众遵从 – 由经文直接传到我们的受众。

2. 分柝经文中的教义含意 – 从经文得出结论，或暗示。

3. 找出经文所要说明的教义（例如：神的属性？如何处理人生的苦难问题，例如死亡，失业等？）

4. 解答以下问题：“有谁最需要这段经文中的教义内容？”试找出这篇证道会如何影响教会内不同阶层的人：（1）年龄阶层（青少年、成年人，年青夫妇等）；（2）职业阶层（篮领或白领）；（3）社会阶层（家庭、职场、学校、新婚、退休人士等）（取材自多伦Doriani所著Putting the Truth to Work, 220-225页)。

C. 一些应用教义的教道的实例

我们试从以弗所书1:1-10节看两个实例…

以弗所书1:3-6。这里是讲论什么教义？ 预定论。一个配合适宜的比喻：政治选举。政治选举活动在选举前便要安排妥，但结果如何，无人知道，直至选举完毕才有分晓。神的拣选在过往便已安排好，结果如何，到了时候才可知道，因为这是神命定的。

教义怎么说呢？（1）拣选的特色：是神的选择（1:4a）。（2）拣选的对象：神的子民（1:4b）。（3）拣选的根据：神的儿子（1:4c）。（4）拣选时间：神在永恒中（1:4d）。（5）拣选目的：对神的赞美（1:4e-6）。

以弗所书1:7-10。这里是讲论什么教义？ 救赎论。（1）救恩的源头：神所爱的儿子（1:7a）。比喻 – 一位被绑架的人的赎金。（2）救赎的意义：基督的宝血（1:7b）。（3）救赎的结果：我们的罪被赦免（1:7c）。（4）救赎的动机：神的恩典（1:7d-8）。（5）救赎的果效：基督居首位（1:9-10）。

II. 强化圣经中的领导才能
教会中的秩序，提摩太前书3:1-16, 第五部份

在上期，我们己指出提摩太前书是由五个保罗给年青的同工提摩太的“命令”（指示）组成。这五个命令分别是：

A. 有关牧者职责的命令（1:3-20）:“ 打那美好的仗。”

B. 有关公开崇拜的命令（2:1-15）:“ 男人…随处祷告…女人要沉静学道。”

C. 有关牧者领导的命令（3:1-16）:“ 可以知道在神的家中当怎样行。”

D. 有关个人灵性的命令（4:1-6:2）:“ 你要谨慎自己和自己的教训。”

E. 有关牧者行为的命令（6:3-21）:“ 要守这命令，毫不玷污 … 直到我们的主耶稣基督显现。”

在前四期（即NPJ 47, 48, 49, 50）我们已讨论过“A”和“B” 两项命令了，本期则会讨论第“C”项。

C. 有关牧者领导的命令（3:1-16）

“可以知道在神的家中当怎样行。 ”在这段经文，保罗首次指出他写这封书信的目的，并列出一些教会应有的行事规则。

C1. 作长老的操守和品格（3:1-7）。作长老第一要紧的，就是羡慕善工（3:1），并要符合一些有关：（1）操守与灵命；（2）办事能力；和（3）灵命（提摩太前书3 :1-7；提多书1:5-9；彼得前书5:2-3）的条件。这即是说，一个符合这些条件的人，才可以担任长老这个职位，牧养神的教会。

圣经对长老的要求大多是与他的行为，灵命和能力有关。虽然长老的资历是重要的，但他的品格更是重要。保罗在提摩太前书3:2-7和提多书1:6-9便列出一连串的品格，虽然已具代表性的了，但仍意犹未尽。这里我们只讨论提摩太前书3:2-7所说的品格。

长老的就是”监督”的意思，是一个看顾神家的人。他的品行一定是“无可指责”（提摩太前书3:2；比较提多书1:6-7）的。这不是说他从没有任何可以指责的地方，在地上这是绝不可能的。这里是说，在现在已知情况下，他没有做过羞辱神或教会的事情。他的生命见证能够带给教会好的声誉，而不是耻辱。这就是说，他在道德人格方面有着好的名声。保罗继续解释“无可指责”的意思是 …

1. 婚姻专一：” 只作一个妇人的丈夫” (3:2)。这个无庸解释，一看自明。这里的意思就是 ”一个妇人的丈夫”，除了妻子以外，便无其他异性（如果他是已婚的）。也不是一个花花公子，大众情人。

2. 有节制

a) “自守” (3:2)。是一个善体人意、小心谨慎、深思熟虑、头脑清晰，和温文有礼。

b) “节制” (3:2)。是一个平易近人、处事慎重、奉公守法、层次分明，和譪可亲、善体人意的人。

c) “端正”(3:2)。一个行为正直、层次分明、有好行为，和整齐端庄的人。作为一个受尊重的执事，在他身上，没有发现以下的三种垢病…

(i) 不因酒滋事 (3:3)。虽然我绝对赞成教会领袖滴酒不沾唇，但圣经原文的意思并不是这样。但最低限度，圣经己经说明了一个执事不能成为酒的奴仆。这在字面上的意思，就是丝毫不会留连杯酒之间。

(ii) 不打人，温和待人（提摩太前书3:3）。待人温文有礼，没有野牛或斗牛勇士般的粗野。不急燥，不与人争吵，或起争竞，而是一个温和、关怀别人、善良，和爱好和平的人。这是一个彰显基督柔和谦卑的好榜样 - 有恩典、仁慈，和忍耐（参看马太福音1:29-30）。

(iii) 不贪财（3:3）。不贪的意思就是不受钱财的迷惑。不是物质主义者。作为一个长老，钱财不能成为他的偶像，或是他追求的目标。因此，他不应是一个守财奴，而是乐善好施。在教会中，不偏袒富人。因此，教会的正常运作不会因着富人的财富而受影响。

3. 个人事奉和见证…

a) “乐意接待远人” (3:2)。好客精神能孕育出友谊和合一的精神。在现时流行的个人主义，和各自为政的思想渐渐渗入教会的情况下，好客精神便是一股及时雨。这优良美德对会众的灵命成长和对非信徒的见证尤其重要。

b) “善于教导” (3:2)。善于教导及维护真理是必需的：” 坚守所教真实的道理，就能将纯正的教训劝化人，又能把争辩的人驳倒了” (提多书1:9)。一个长老一定要善于传扬圣经真理，他须熟习圣经，并且能够将这些真理讲解清楚，并且还要懂得如何维护真理。故此，一个如要接受长老职位的人，一定要有熟练的圣经知识，并且能够解明圣经真理，和乐于教导人。

4. 家庭生活：“好好管理自己的家，使儿女凡事端庄、顺服” (3:4)。在家中，他是一家之主，家庭整理得井井有条，备受旁人称羡。儿女都甘于并顺从他的教导，并接受他的价值观和信仰 - “儿女也是信主的，没有人告他们是放荡不服约束的” (提多书 1:6)。这经文暗中的意思就是说：“人若不知道管理自己的家，焉能照管神的教会呢？” (3:5)。一个长老的管治能力优劣，可从他管理自己的家便看到端倪。

从保罗和彼得所说关于长老的论点来看，他们二人都具有稀世领导之才（提摩太前书5:17-25; 提多书1:5-9; 彼得前书5:1- 5)。这是天赋的能力，是圣经中曾经提过属灵恩赐之一 (罗马书12:8)。这处的经文，在每次讨论长老资格时，都很少被人引用，但这些经文的意思，一看便明。有谁曾听见过作领导的没有领导的才能呢？圣经指出作长老的，就是在作领导，希伯来书的作者就很直白的说道：“从前引导你们、传神之道给你们的人，你们要想念他们，” (希伯来书13:7) 。他更继续说着： “你们要依从那引导你们的，且要顺服” (希伯来书 13:17)。在稍后保罗书信中，保罗更描述长老是“善于管理教会的” (1 Tim. 5:17), 他们把教会事务都管理得有条不紊。这不是说有领导能力的，便有资格或期待担任教会管理之职。领导是恩赐，跟其他恩赐一样，只用于属灵的事上。有些人确实是有领导的恩赐，但不一定是神拣选治理教会的人。

总而言之，长老都是有能力治理教会的人。但不一定是受过训练的，但他们的确是有能力管理教会各项事务。

5. 灵命成熟。“初入教的不可作监督” (3:6). 长老都必须是有经验和成熟的基督徒，行为稳重。这个要求可从以下的经文看到：“恐怕他自高自大，就落在魔鬼的刑罚里” (3:6)。

6. 教外好名声。“监督也必须在教外有好名声，恐怕被人毁谤，落在魔鬼的网罗里” (3:7)。换句话说，他在教会以外有好见证和好名声，受非基督徒的尊敬。

结语：如果你要用一个辞语来形容一个长老的人格和行为，那就是圣洁了，这是保罗在提摩太前书3:1-7和提多书1:6-9所提到的质素。保罗说一个长老最基本的特征就是他是“无可指摘”的，而其他特质和能力都可由此而来。长老就是在他的圣洁人格上为人所尊敬，因而是“无可指摘”的。

C2. 执事的人品和性格 (3:8-13)

1. 个人操守

a) “端庄” (3:8)。一个执事一定是端庄，办事认真，不苟且。

b) “不一口两舌” (3:8)。一个执事不是一个向不同的人讲不同说话的人。而是说话正直 - 他说的“是”就是“是”，他说的“不是”就是“不是” (马太福音5:37).

c) “不好喝酒” (3:8)。作执事的，是从不被酒所捆。这要比禁止酗酒还要来得彻底 (以弗所书 5:18)。保罗这个禁令，可能是因为执事要常作家访。如他是贪好杯中物的，在家访时，陋习便很容易暴露出来。

d) “不贪不义之财” (3:8)。在此提出这条件，很有可能是基于执事常要管理教会财务。这是对执事的一项提醒，他们不能因职务之便而从以敛财。这也对有贪念的人一个严重的警告。

2. 属灵的资格 (3:9-10)

a) “要存清洁的良心，固守真道的奥秘” (3:9)。执事一定要实践圣经的真理，并付诸实行，信心和实践不可划分。.

b) “这等人也要先受试验” (3:10a)。执事首先要被试验才决定能否胜任这个职事，我们可以设立一个试用期。期满， “若没有可责之处，然后叫他们作执事” (3:10b)。和长老一样，道德标准也是对执事的绝对要求。

3. 婚姻与家庭

a) “执事只作一个妇人的丈夫” (3:12)。同样，这也是对长老的要求；但在此来说，可能会引起一些在意义和执行上的问题。为了篇幅所限，我们便简略地说，这是一个崇高的道德标准，是对配偶忠诚的属灵要求。

b) “好好管理儿女和自己的家” (3:12)。执事是家中的好管家。从他管理自己的家，便可以知道他是否具有好像长老一样的管理教会能力。

妇女应否担任执事的职份，不是本文所要讨论的问题。这里的经文所说的不是要将妇女摒诸教会事奉的门外（执事的意思就是事奉的仆人）。教会中管理的责任首先是由长老（监督）开始，他们（1）管理教会的整体运作，并牧养会众，和他们（2）都是男性。至于执事，可以是合资格的男性或女性，是辅助长老的人。最明显的例子就是圣经中的非比 (罗马书16:1)，和亚居拉 (使徒行传 18:1-3, 18; 罗马书16:3)。

C3. 教会应有的本质和表现 (3:14-16). 在书信中，保罗教导提摩如何维持我们在教会中的良好表现，这样便可以表白我们的信仰。我们的言行举止应要符合并反映教会的本质和我们传扬的信息。教会不是放纵的地方，而是一个庄严、有规律、并有基督和教会领袖管理的地方。教会的特质和表现是从所肩负的使命而来 – 向世人传扬基督的真理。那么，我们首先会注意到的是…

1. 我们的行为表现是从教会的本质而来：“¹⁴ 我指望快到你那里去，所以… ¹⁵倘若我耽延日久，你也可以知道在神的家中当怎样行” (3:14-15a)。

第一，教会的本质是神的家，是神住在人间的地方。教会不是一所建筑物，而是一个居所，不是一个机构，而是一个家庭，不是企业员工，而是神的子民。这是神的家（比较以弗所书2:18-22）。在神家中，纪律鲜明，不可任意妄行。我们的行为操守要符合神家中的道德、属灵和实际情况的标准。在公祷中，我们就是维系着这些特征，专注于教导和维护真理，因为教会就是 “神的家”。

这是“永生神” 的教会。不是用作跪拜没有生命，由木石制造出来偶像的地方；而是神和祂子民相会之处，是“神借着圣灵居住的所在” (以弗所书 2:22; 比较帖撒罗尼迦前书1:9-10; 使徒行传14:15)，因为“祂不住人手所造的殿”，而是住在祂子民“永生神的殿” (使徒行传 17:24f.; 哥林多后书6:16) 中的子民当中。.

当我们全会众敬拜神的时候，借着我们的祷告、所唱的诗歌、所读的经文、神话语的传讲、主餐和水礼，和我们的信徒相交，我们便有了一个实质的见证，神是与我们同在的，并且是大有能力的住在我们中间(哥林多前书14:25)。我们更由本地本区，借着向外宣教，将祂与人的同在扩展到世界每一个角落。

故此，祂既是永生神，我们又住在祂家中，我们的行为就要和我们的身份相称，遵守祂的法则和等候祂的审判。

第二，神的家是“真理的柱石”。有时候我们会尊称某人是社会楝梁，是每一个公民的模范。同样，保罗称教会是“真理的柱石”。柱石是用来支撑、提升和彰显在它上面的建筑物，故此教会便是支持、提升和显明神的真理。教会就像柱石一般，在世上高举神的真理；活像一块旗帜在空中庄严的挥舞着，向人宣告神的荣耀。

第三，神的家是“真理的基石”。基石是用来支撑整座建筑物，使之牢固，屹立不动，不致东倒西歪。故此，保罗就强调教会是真理牢不可破的基石。在真理受到攻击时，教会高举真理；在真理受到假教师强解歪曲时，教会便成为一个坚固的平台，确立真理不被损毁。

由此可知，教会是真理的柱石，也是基石 – 柱石在地面，基石则是在地下。教会作为真理的柱石，便可以居高临下的彰显真理，分解真理、教导真理，并公开宣讲真理。我们可以（1）传扬真理，好让世人得以看见和听闻，并（2）积极向全球万国宣教。作为真理的基石，教会是从下面支撑着真理，是真理牢靠的地方。要达到这点，我们可以借着（1）跟随、遵行，和活出真理(歌罗西书3:12-17)，（2）研读，教导，和解释真理(提摩太后书2:15)，及（3）辩明及维护真理(腓立比书2:16)。

作为真理的柱石，教会是人可共见的、庄严的、威荣的、公开的、无瑕疵的真理先锋，是受到全球所看见的。而作为真理的基石，教会就是那坚固、稳固的真理维护及支持者。真理就是真理，永不动摇。

这就是我们所站着及维系着的真理。当中我们要有一些行为准则，是与我们所传讲的信息相称的行为准则。归根到底，我们是神家里的人 - 我们带着祂的本质和性情，我们在地上是代表着祂。我们的品行一定要合乎神家的标准，我们是高举祂的旗帜，活像一个荣耀的柱石；并且我们也是支持真理的基石。

故此，我们的行为一定要和教会的本质相配合。请继续留意以下几点要项：

2. 我们的信仰是由教会传的信息而来。教会传的是“真理” (3:15b)。真理就是我们的信仰，是不可以妥协更改的。真理就是教会的基石，也是教会所要维护到底的柱石。这是我们的信仰 – 是我们讲道、教导、诗歌、祷告，及我们见证的信息。

真理，基本上就是神的真理：“大哉，敬虔的奥秘，无人不以为然！” (3:16)。

“敬虔”就是基督徒生命的第一个特点，可以从我们的行为和信仰得到明证。保罗说基督的信仰是一个“奧秘”，因为，虽然曾在过往日子提及过，但直到如今恩典时代，才在基督身上显现出来，是有形有体的，是可实际体会到的。奥秘的地方就是神在基督身上向我们显露出来。耶稣基督向我们很清楚的显明了从前是模糊不清的神的本性。在耶稣身上，我们认识了神。因为祂就是看不见的神的形像，神的代表，而事实上，祂就是神自己。在基督身上，我们看见了敬虔的实质，在祂里面，我们已变成了神期待我们要有的样子。

这样，教会是和基督有密切关系，并且是信奉基督的团体。但教会是在信奉基督什么东西呢？教会给世人的信息又是什么呢？

(a) 教会见证基督是道成肉身

首先，“神在肉身显现” (3:16a)。基督不是道成肉身时才存在，而是早已以神的身份存在着，而祂甘愿舍弃祂作为神的地位和特权，取了人的样式( 腓立比书2:6-8; 希伯来书 2:14) – 这即是说，祂变成了一个完全的人，但祂仍是一个完全的神。这便说明了神可以向我们显现的原因了；否则，神永远对我们来说只是一个谜。我们对神的认识便永远只留于一知半解、局限于在神所创造的万物所显示出来的，和我们感观所体会到的。但借着神在基督里的显现，我们便可以亲身的认识祂，体验经历祂，并获得祂的救恩。

神是在“肉身显现”。祂借着圣灵，生于童贞女，有了人的样式，并加上神的属性，居住在我们中间，与我们认同，经历我们人间一切疾苦。“所以，祂凡事该与祂的弟兄相同，为要在神的事上成为慈悲忠信的大祭司，为百姓的罪献上挽回祭。 祂自己既然被试探而受苦，就能搭救被试探的人” (希伯来书 2:17-18)。

另一方面，祂是“被圣灵称义” (3:16b)。如果基督在肉身显现，是说明了祂的人性；那么，祂被圣灵称义，便说明了祂的神性。祂被圣灵称义是在（i）祂受洗的时候（圣灵差派祂工作），（ii）祂工作的时候（凭着神的能力，基督广行神迹奇事），（iii）祂从死里复活的时候（祂复活了，罗马书1:4；8:11）。这就说明了祂完全被称义，祂是无罪，完全的神，也是完全的人。

(b) 教会见证基督

首先，天使见证基督：祂“被天使看见” (3:16c)。那一位因着受死的缘故，而比天使小一点的，现在却是被天使亲切地看见。天使知道祂是谁，并从基督出生到死亡，都一直不离左右，为祂作见证。在出生时，天使见证祂是道成肉身的神 (马太福音1:20；路加福音1:36）。天使见证祂是永活的王 (路加福音:32-33)。并见证祂就是神所应许的救主 (路加福音2:11；马太福音1:21)。

天使在基督受探试时看见祂 (马太福音4:11；马可福音1:13；路加福音22:43)。天使在基督受死时陪伴着祂，并且随时准备搭救祂离开险境 (马太福音26:53)。在基督复活的时候，天使见证祂 (马太福音28:2；路加福音24:4-7)。在基督升天时，天使也作见证 ( 使徒行传1:10-11 )。最后在基督得荣耀的时候，天使一直都是紧盯着祂不放 ( 启示录5:11 )。

另一方面，世人都在见证基督。“被传于外邦” (3:16d)。祂不只是被天上活物注视着，祂也是被传扬在人世间。从天父和天使揭露出来有关基督的真理 (马太福音3:17)，现在则由门徒传于万邦 ( 使徒行传1:8 )。这是我们的信息，也是我们的使命。我们现在就要将那一位被人讥讽、被鞭鞑、被咒诅，和被钉十架的，传扬到万邦去。

在地上，响应之声不断于耳：“被世人信服” (3:16e)。不论犹太人 ( 使徒行传 6:7 )，或外邦人 ( 使徒行传13:48) 都同归信祂名下。

天上也有响应：祂 “ 被接在荣耀里” (3:16f)，这就完成了祂在地上成为人的使命。祂坐在神的右边　那是代表能力的位置，是为人祈求和申诉的地方。世人恨恶祂，鞭打祂，钉祂十字架、弃绝祂、埋葬祂，但神却将祂从死里复活，并将祂放在“荣耀里”。

结语

这样，我们便完成讨论神对长老、执事和教会在质素和行为方面的要求。借着持守保罗给全教会领袖们所定下的准则，深愿我们的教会不受假教师、假牧羊人的侵扰 ( 以西结书 34)。因此，我们可以因着我们的行为见证、品格和对基督真理的忠心，不论在本地或海外，教会便得以完成活泼的使命，反映出基督的神圣、借着我们的行为便见证了教会是神的家。也借着我们对真理的持守，见证教会就是传扬神真道的所在，以致其他人归向基督，追求认识和服事祂。

III. 讲道大纲

题目：学习主耶稣 – 四种心态（可4:1-20）

主旨：人对福音的回应

主题：人的心态可以改变神的道在人生命中的影响

第一点：有些人心思肤浅、有始无终（4:4及15）

第二点：有些人心思冲动、转瞬即逝（4:5-6及16-17）

第三点：有些人心思不定、另有旁骛（4:7及18-19）

第四点：有些人心思开放、全心追求（4:8及20）

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年春季

A ministry of…

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

I. 加強講解式講道：詮釋教義的講道

以教義為講道主題，這會觸發很多各方面的問題。如要在短時間之內，處理這麼多的事情，絕不是一件易情，我們倒不如專注在如何將教義的真理應用在我們日常生活上，這會來得更好。這是一個很富挑戰性的觀念。我們怎樣可以將教義應用在日常生活中，而不是只當作腦子裡的一個抽象研討問題？我們又怎樣可以在講道中，將教義講得清楚，使人得益，明白它對人生所起的重大作用，塑造人的思想、行為、並指引人生方向、培養人與人之間的關係，和明白其中要說明的價值觀等？

為要針對這些問題，我們將會嘗試在本期及以後的數期，給大家講解 …

現代文化會影響我們詮釋教義的因素。
三個詮釋教義的重要步驟。
講道時，如何應用教義的例子。
有用詮釋教義的方式。

要注意的事項。

首先，作為一個引言，我們會在以下數方面作一個簡單介紹 …

A. 現代文化會影響我們詮釋教義的因素

A1. 現代流行基督教音樂對教義的影響。現今我們在教會所聽到和所唱的音樂深深受著時下社會流行音樂影響。你可能覺得自古到今都是這樣子的了，但這不一定是理所當然，也不值得我們效法下去。很多基督教的詩歌和世俗的流行曲一起在電台播放，因為他們音調相同，甚而有時候內容也相同，沒有明顯的字句說明這是一首聖詩。

不論你的喜好如何，傳統或流行的，選擇聖詩時一定要基於以下的原則 …

1. 歌詞的神學 – 神學的準確及教導

2. 詩歌是否和當天講道內容有關。所有崇拜程序都應該是一致性的。一個與講道主題無關的詩歌，不論這詩歌是多堂煌或多動聽，但因著音樂與講道內容不協調而產生一個不協調的崇拜氣氛

3. 對神敬拜的表達

4. 對基督徒生命的影響力

5. 音樂的形式和樂器的運用

6. 音樂和我們宣教歷史的關係。這個原則很重要，但卻常被忽視。因為時下流行的聖詩只側重於“現代化”而和過往的宣教歷史脫節，結果這一代的青年人人和過往的神學傳統、教義，或歷史都脫了節，不能打成一片。

故此，當我們講及講解教義時，講道和教導不應只局限於講章的層面上，我們在唱詩時，也是在作著教義上的教導。但很可惜，現代流行的音樂（不是全部都是）可能缺乏了教義的內容，或是只側重在教條式的傳統，而違背了我們的信仰和實踐。所以，教會崇拜，如只側重現代的詩歌，而缺少傳統的音樂，便會慢慢偏離教義的講解，而導致會眾對聖經及神學的一無所知，尤其是年青的一代。

A2. 現代世界觀對教義的影響。現代社會流行的思想對會眾會影響深遠。現代流行的文化思潮都否定了宇宙間存在著一個可以給人理解、絕對、和有權威性的真理。抱持這想法的人，都認定所有真理都是相對和受環境影響，並要由個人的世界觀和經驗來決定它的存在與否。他們覺得這種想法更合適個人的需要，比那些抽象的觀念來得更實際。這種現代的哲學思想已經深入人心，直接影響他們對聽道，尤其是講解聖經教義時的承受力。

與此有密切關聯的是現今文化所追捧的個人權利和自由，這種思想也同樣影響著教義的講解。個人主義固然側重個人的愛好選擇，也強調個人的權威性。他們主張：“信仰是個人的抉擇，無人可以對我說三道四。”我們向人講解聖經時，便已堅守著聖經的真理是絕對無誤的，但今天很多人來到教會，便帶著一個態度：“從甚麼時候開始，聖經的教義便是我最終權威和行為的規範呢？你的權力從何而來，可以告訴我甚麼是對與錯？”結果，我們教會座椅上便坐滿了很多不同神學思想的人，其中很多是沒有牢固的聖經知識，更甚者，很多人壓根兒就沒有任何神學的水平。

另一方面，有很多基督徒視教會、事工、和教會的活動如餐牌，或是購物卷，他們要看的是：“那些東西是我最喜歡的，最適合我的，可以給我最多優惠的？”這以自我為中心的個人主義，可以從不穩定的教會崇拜出席人數見到一斑。一位牧者對我說，每週的聚會人數一直在轉變者。如果有一個活動（例如球賽）和聚會時間有衝突，而這活動是更具吸引力的，那麼它便會獲會眾優先考慮。

這種顧客式、自我中心的心態，部份原因是來自人對即時滿足感的渴求，就是那些好像快餐食物和止痛藥所帶來的快感。這無怪在基督教書店中，充斥著很多很膚淺的書籍。例如，很多書籍的內容，都是為要找到例如“五個容易解決方法”來處理人生難題，從撫養孩子開始，到處理債務，及對將來的展望不等。

這些即時的解決辦法和對私人喜好的強調便更顯示了人對聖經教義的一般看法。教會，在時下世代，只是購物卷上的一項，看看那所教會是值得購入。這都是物質主義的想法，就是“這裡有甚麼是適合我的？我的孩子可以得著甚麼益處？”

無可置疑地，電視和電影也給人在哲學思想及神學領域中產生很大的負面影響。電視和荷理活電影給人日以繼夜的疲勞轟炸，宣揚著它們的一套哲學思想，日子久了，觀眾便潛而默化，慢慢地便將這些歪理照單全收。故此，今日的牧者有一個艱巨的使命，就是如何將神學知識灌輸會眾，不是停留在抽象，難以理喻的層面上，而是直接可以應用在他們日常生活中。

很不幸地，很多講員都落在這物質主義的圈套裡，故此他們的講道，為了迎合時下思潮，講題便常常出現了如下的主題：“如何去做”、“如何處理各種感觀上的需要”，和其他基督徒心理及輔導等題目。這些都是專為著迎合聽眾的肉身需要。但想深一點，這些講題都是以人為本，而缺乏了以神為中心的說話。我們要緊記，神學是從基本上，可以很實際的供人使用出來，否則便不能夠改變人的生命。所以，在傳講教義時，講員一定要很清晰，不含糊的講解，這樣才可以影響人的生命 - 人倫關係、價值觀、優先次序、信仰、道德等。

所以，現今講員面對的難題是：如何跟一群屬肉體的人，甚而對教會的看法也是帶著屬世眼光的人，傳講神的話語？你如何可以有效地向只靠感觀，就是那些只靠感覺、眼睛要看到的、耳朵要聽到的，雙手要接觸到的，和曾經歷到的，而不是用心靈去領受真理的人講道？你如何向一些不相信有絕對真理的人傳講神的信息？你如何向一些不相信有絕對真理，對你是真，對他未必真的人傳揚神的真理？

我要指出，後現代主義已慢慢歪曲了社會的世界觀（藉著一些好像道德相對論、社會雙重標準論、人種進化論等的歪理），所以基督的真理便更形重要來幫助人認識如何將他們的生命和世界觀重新納入正軌。更甚者，在我們教導人們“怎樣”行出基督徒生命之前，一定要先教導他們“甚麼”是基督的真理。如果他們不了解“甚麼”是我們所相信的，“為甚麼”我們這樣相信，他們便無從入手，不知“怎樣”可以過一個基督徒的生活。華爾福（B.B. Warfield）說得好：“人相信的便決定了他的行為，由此可以見到宣講純正的道理是何等的重要”（“系統神學對講員的不可分割性 The Indispensableness of Systematic Theology to the Preacher”，Masters Seminary Journal, 1996秋季刊）。這就是只以人為本的“如何”和“感受”講章所常遇見的難題。他們意圖改變人生，但卻忽略了首要任務，就是先用聖經真理來改變會眾的思想。

A3. 現代人對基督道理的無知所帶來的影響。不久前（可能是在二十世紀中期），講員在最小程度上，還可以因著大部份會眾對聖經的認識來宣講聖經的真理。但現在便不同了，越來越少會眾認識聖經或其中的道理。

聖經真理的宣講己近燃眉之急，很多講員已看到這個需要，但卻是抱著一個不打緊的態度，這很可能是他們自己也不太內行，或者如果宣講教義，便會影響他們和會眾的關係，因為會眾可能不會接受他們所傳講的信息。由此可見，會眾對真理的不認識造成一個不良後果，就是講員都不敢公開傳講教義，免得他們被誤會，更恐防得罪會眾。因此，他們便乾脆不講了。

人生如白駒過隙，轉瞬即逝。十年前流行的，今天已被遺棄，轉移到其他更新的事物去。在這種快速轉變的大環境底下，歷史和傳統對於新的一代來說，已是過時的東西。他們活在當下，跟歷史隔絕，對未來不懷憧憬。進化論，這個學校課程、電視和其他娛樂媒體的熱門話題，可能就是產生這類思想的主要原因。以致現代人對與他們息息相關的過去漠不關心，對未來覺得迷茫，不知所措。

我們一定要緊緊跟隨我們宣教的最初理念，認清這對教會的影響。我們剛提過的教會現時流行的音樂，它的影響力比我們想像的更要深遠。它會影響到對傳統真理的詮釋。我們基要信仰是經過很長遠的神學辯證，由很多人、教會和不同宗派的努力才得出來的成果。我們今天的信仰，有大部份是由很多蒙神恩典，賦予特別恩賜的神學家，經過深思明辨，和將正確的聖經真理發揚光大出來的。我們為著這些人的努力感謝神。

結語。這個簡短的概覽，是為著將時下思潮對教會的影響而寫。我們勢必要藉著對聖經真理的教導回到基要的真道去。喬治提摩太說得好：“要復興教會，便先要從傳講真道開始 …大前提就是，神的道理是一次過的藉著耶穌基督和聖靈傳給我們，今天也是同樣地藉著聖靈的大能向世人宣揚開去” (“Doctrinal Preaching” in Handbook of Contemporary Preaching, ed. Michael Duduit, pages 93 and 95)。

雖然很多人想要的是能滿足他們“感官上的需要”的證道，我們的工作就是要宣講他們有“真正需要”的真道。他們真正的需要是在靈裡的，他們靈裡的需要一定要藉著純正的教導和真理優先處理。

這便概括了我在第一“A”項的討論：“現代文化會影響我們詮釋教義的因素”。我們仍會在本刊以後幾期中，繼續討論其他方面的問題（參閱上述B至E項）。.

II. 強化聖經中的領導才能
教會中的秩序，提摩太前書2:1-15, 第四部份

上文我們已提及，提摩太前書的結構是由五個“命令”（指示）組成，是使徒保羅給他屬靈的兒子，又是門生（學生、或學徒）的提摩太的囑咐。這五個命令可以歸納如下：

A. 有關牧者職責的命令（1:3-20）:“打那美好的仗。”

B. 有關公開崇拜的命令（2:1-15）:“男人…隨處禱告…女人要沉靜學道。”

C. 有關牧者領導的命令（3:1-16）:“可以知道在神的家中當怎樣行。”

D. 有關個人靈性的命令（4:1-6:2）:“你要謹慎自己和自己的教訓。”

E. 有關牧者行為的命令（6:3-21）:“要守這命令，毫不玷污 … 直到我們的主

耶穌基督顯現。”

在前三期（NPJ 47, 48, 49），我們已討論了第一個命令（”A”），是關於牧者職責的：

A1. 維護信仰純正的責任（1:3-11）

A2. 見證神救恩的責任（1:12-17）

A3. 盡忠職守的責任（1:18-20）

在本期，我們將會討論提摩太前書的第二個命令…

B. 有關公開崇拜的命令（2:1-15）：“男人…隨處禱告…女人要沉靜學道。”

保羅繼續向提摩太說明幾點特有殊性的，和其他一般性要完成的責任（1:18-20）。第一點是…

B1. 對會眾禱告的勸勉（2:1-7）。“我勸你，第一要為萬人懇求，禱告，代求，祝謝”（2:1）。

a) 第一要萬人禱告（2:1a）。經文中“我勸你，第一要為…”，保羅很直白的要求提摩太，在他牧養的以弗所教會，第一要做的，就是舉行公開，集體和經常的禱告聚會。保羅在這裡不是用他使徒的身份來命令提摩太這樣做，而是勸喻全會眾（即是請求他們）勉力遵行，這是最要緊的。

b) 會眾禱告的性質（2:1b）在這裡是用四個語句說明 – “懇求、禱告、代求、和祝謝”- 這都應在教會禱告會中行出來。這四個祈禱分類確實不是容易劃分有甚麼不同的地方，但雖如是，我們仍可稍作如下的說明，看出其中端倪 …

“懇求” – 將特別的需要呈獻在神面前。

“禱告” – 這是一般性的用語，與神談話和聆聽祂的說話。

“代求” – 為別人向神祈求。

“祝謝” – 感謝神給我們的恩典、力量、帶領、機會，和快將實現的各樣好處。無可否認地，感恩是我們每次禱告時所應有的態度。

因此，禱告不單是重要和經常要有的，同時也包含了各方面的性質，但也須注意 …

c) 公禱的範圍（2:1c-2a）是為全世界禱告：“…為君王和一切在位的。”公禱不應只局限於我們自身或本地的需要，更應延展到為全世界（即“萬人”）禱告，包括在高位的（“為君王和一切在位的“）。那些在政府機關、司法機構，法庭工作的人，確實比過往更需要我們這群底層的人用禱告來扶持他們。

這個教導給我們一個提醒，我們教會的禱告生活是不是常帶有為萬人禱告的特色。我們的禱告生活，很多時候都是目光淺短。我們有沒有藉著感恩的靈，誠懇地去作祈求和代禱的功夫，除了為自己之外，更要為別人禱告？試想一想，我們有沒有在公開場合，為著世界局勢，為著宣教工作，為著失喪靈魂的得救而祈禱？又或只是集中在自己的需要，和我們希望得到的而禱告？

d) 公禱的目的（2:2b）是“要我們可以平靜渡日，凡事神聖端莊的。”我們的國家領袖、單位領導，和權威人仕，可以使我們不論在群體或個人生活上，受到極大的影響。統治我們的可以影響到我們生活的質素、自由權利，和見證。我們要為一個“平靜”的生活而懇切禱告，不受鄰舍，及權威人仕的打擾，以致影響我們盡上基督徒的責任，例如我們的見證應是“在任何地方都是神聖端莊的”。這類的公禱和目的可以叫福音廣傳，並叫我們得以享受自由和平安的喜樂。

e)為萬民祈禱的原因（2:3-7）。保羅提出了三個原因，說明我們為何為萬民禱告是如此的重要。

第一，公禱是重要的，因為…為“萬人懇求”（2:1）是“好的，在神我們救主面前可蒙悅納”（2:3）。這是“好”的活動，是蒙神“悅納”的。禱告蒙神悅納，禱告便有效，因為這是合神心意的，“祂願意萬人得救，明白真道”（2:4）。這是奇妙的真理，神的心意，藉著耶穌基督釘在十架，完成了祂為世人定下的救恩。

神的救恩是普世性的 – 無人可以說神沒有愛過他們，或基督沒有為他們而死。但，不幸地，一些人真的是不可能得救的。這不是神無能，而是他們硬心，堅決拒絕接受神藉基督所賜下的救恩。神的心意，不只是萬人得救，更要“明白真道”。這是每個牧者最主要的職責之一 – 就是要教導每一位會眾都清楚和正確地明白聖經，過一個正直無偽的基督徒生命，更明白真道，與神更有密切關係（提後3:16; 弗4:13-16）。

第二，公禱是重要的，因為 … 為萬人的得救而禱告，這正乎合三位一體的真神與人類的密切關係。“只有一位神”（2:5a）的真理就駁斥了異教徒所說的泛神論，即是信奉任何一位神祗都無關痛癢，這就是所謂殊途同歸，條條大路通天堂的歪理。正因只有一位神，而“在神和人中間，只有一位中保”，這就是那位“為人的基督耶穌”（2:5b）。只有耶穌基督，就是那位真神，才能夠將悖逆的人與神和好（林後5:14-21），這就是“祂捨自己作人的贖價”（2:6a）的主要目的。

請再注意一下，這救恩是藉著基督而給與所有願意領受的人，“到了時候，這事必證明出來”（2:6b）。這裡所說的時候，就是基督來到世界，過著無罪的人生，卻甘願為全人類，作一個完全的犠牲。這就是在歷史上，時候到了滿足的時刻（加4:4）。這簡短的教義便直截了當的將救恩的來龍去脈，並且為什麼我們要為萬人禱告的原因，清楚說明出來了。

第三，公禱是重要的，因為 …藉著為萬人禱告，保羅的事奉便可以得以持久傳承下去。“我為此奉派，作傳道的，作使徒，作外邦人的師傅，教導他們相信，學習真道。我說的是真話，並不是謊言”（2:7）。保羅是蒙基督呼召（加1:15），成為使徒，向外邦人傳揚基督，用自己親身的見證，和客觀的福音真理。如今保羅要將這個事工交棒給提摩太，由他（和我們）繼續承擔下去。

B2. 對會眾行為操守的囑咐（2:8-15）。使徒在此完結為萬人禱告的勸勉後，便一轉筆鋒，開始討論男女會眾在教會的事奉和操守的問題。

a) 男人在公禱時應有的表現（2:8）。“我願男人無忿怒，無爭論。舉起聖潔的手，隨處禱告。”這裡使徒的囑咐是特別對“男人”說的。對今天來說，有時候我們會出現一些混亂的情況，就是誰應該參加，或在參加時我們應該怎樣做才算合乎體統的問題，這個囑咐是最適切不過的了。

對祈禱會的參與，保羅教導男人應活躍點參加。但這馬上便引起了一些很具爭議的問題。保羅是否說只有男人才可以參加公開的祈禱會，還是女人都可以呢？在林前 11:5-6，他強調女人在公眾埸合禱告時，一定要蒙頭，或把頭髮剃掉。還有另外一個問題，就是保羅是否只是對以弗所教會的男人說話，還是對眾教會的男人說的。

我們覺得在提前二章，保羅不是說只有男人才可以參加公禱會，更不是要告訴婦人們如何保持行為端正。他卻是在提前2:8勸諭男人在崇拜中，應要承擔他們應有的責任，其中之一就是在禱告的事奉上盡忠。也許以弗所教會的男人都未盡上責任吧！到了2:9-10，保羅則是勸諭婦女廉恥，自守，和穿著合宜。這些都是向提摩太提出的幾點特別要注意的事項。再且，“又願…”（2:9）這句起首語，似乎是指婦女可以在公開場合禱告，但這不是保羅在本章要強調的。這跟林前11章沒有衝突，因為在公開崇拜場合中，男女會眾的行為，都應常常保持端莊恭謹的態度。　

男人在公眾場合如何禱告，對使徒來說是重要的。他們禱告時，是“舉起聖潔的手”，在第一世紀，這是表示尊敬的意思。故此我相信這種禱告方式，在以後的世代中，是不必要強制執行了。這裡的經文，不似是強調外在禱告的方式，而是強調外在的行為，是在表現出內心聖潔的生命 – “無忿怒，無爭論”（2:8）。

一個忿怒的人不可能有聖潔的行為。心裡藏著了怒氣的根，最終必然爆發出紛爭的果子。忿怒就是缺乏了情緒的自制能力。這情況通常是在一個人意圖說服別人跟隨他的意願時出現。如果沒有及時制止，這種凌駕別人的態度，便很容易導致諸如紛爭的不良後果。一個容易發怒，喜歡爭競的人，在會眾中，不似會為眾人迫切和有效的禱告。更甚者，有些會眾可能會因著他們而產生不良的影響。

b)婦女在公開崇拜聚會中的參與與行為守則（9-15）. 在這裡保羅有兩方面的囑咐：

第一方面是她們在崇拜時的衣著（2:9-10）：“⁹又願女人廉恥，自守，以正派衣裳為妝飾，不以編髮、黃金、珍珠，和貴價的衣裳為妝飾。¹⁰只要有善行，這才與自稱是敬神的女人相宜。”

在這裡，使徒不是著眼在婦女在祈禱會的參與（這可能是一般人所想的，因為剛才說完了男人祈禱的事情），而是在其他事情上。原因是什麼？這裡沒有交待，故此無須費神揣測。但很明顯地，在以弗所教會中，有些婦女常常故意矯揉造作，吸引別人的注意。保羅就是對這些婦女說話，勸誡她們不論在行為和衣著上，都要“自守和正派”，因為這對崇拜的氣氛是會產生直接的影響。

看起來保羅好像只是側重外在的表現，但事實上，保羅是把男人和女人外在的行為直接和內在的質素連接起來，一併討論。男人要“舉起雙手，隨處禱告”（外在的），而這樣做的時候，他們要“無忿怒，無爭論”（內在的）。而女人在衣著上要知“廉恥，自守，以正派衣裳為妝飾，不以編髮、黃金、珍珠，和貴價的衣裳為妝飾”（外在的），但“要有善行，這才與自稱是敬神的女人相宜”（內在的）。

跟男人一樣（2:8），有諸內而形於外，女人的心思意念和態度可以從她的衣飾和行為看到出來。這是現代文化所最常忽略的，一般人只看重外表，而不考慮內心的世界。但肯定的說，在崇拜時我們的衣著一定會反映出我們對神是否存在一個尊敬的態度。因此我們的衣著一定不可使人產生分心的現象。從這段經文，我們可以看見保羅所提倡的，就是不論男女，在崇拜時，都應穿著端莊得體。

在公眾崇拜中，婦女們無須用外表的妝飾來吸引別人的注意，她們的“善行，這才與自稱是敬神的女人相宜”。故此，內心的聖潔常會在外在的言行舉止看到出來。

保羅囑咐的第二方面，就是婦女應在公開崇拜場合中保持沉靜的態度(2:11-15)： “¹¹ 女人要沉靜學道，一味的順服。 ¹² 我不許女人講道也不許她轄管男人，只要沉靜，因為先造的是亞當，後造的是夏娃”（2:11-12）。

這裡的經文，保羅是說“一個女人”（不是“某一位女士”）要“沉靜學道，一味的順服”（2:11）。在崇拜時，婦女的衣飾正好是她沉靜學道，順服的表現。保羅繼續說道：“我不許女人講道，也不許她轄管男人，只要沉靜”（2:12）。這是一個沉靜學道，和順服的人應有的態度 – 這也是會眾和那位被差帶領教會的男性牧者之間應有的關係而說的。這些囑咐都可以說明在以弗所教會中，一定已經存在著一些沉靜學道和順服的女性。

保羅用以下兩個因素支持他的論點…

1. 創造的次序：”因為先造的是亞當，後造的是夏娃”（2:13）。夏娃是在亞當之後造出來，是從亞當而出，是為協助亞當而造的（創2:7; 2:20-23; 林前11:8-9）。亞當是她的頭，反之則不然，創造的先後次序應在崇拜時，也要表達出來。故此，罪還未進入世界，神已在創造的時候定規了男女之間的相互關係和功用。

2. 人墮落的次序：” …不是亞當被引誘，乃是女人被引誘，陷在罪裡” (2:14)。保羅在這裡已說得很清楚他為甚麼有這樣的囑咐。在一方面，夏娃是第一個犯罪，她是完全被撒但欺騙了。但另一方面，亞當亦因著夏娃的緣故也犯了罪，而且是明知故犯。他不是像夏娃那樣受騙，他是清楚知道他在做著甚麼，他選擇了違背神的命令。這裡特別要說明，夏娃犯罪是為要超越亞當作領導的地位，故此她被神審判定罪了。雖然她想轄制丈夫，最終卻被丈夫轄制了（創3:16）。這就是保羅在男女關係上的論點 – 順服，而不是領導和權力的問題。

然而，女人並不是被放置在一個不顯著的地位上：“女人若常存信心、愛心、又聖潔自守，就必在生產上得救”（2:15）。夏娃犯罪直接帶來的後果（因而牽涉所有女性），就是在生孩子時必多受苦楚（創3:16）。然而，雖然罪入了世界，婦女受了咒詛，生產時大受苦楚，但女人仍在救恩上有份，就是”在生產上得救”。但在釋經時，我們遇見幾個釋經的困難…

a 究竟女人生產和她得救有何關係？經文告訴我們，女人生產和她犯罪是有直接關係的 – 生產時飽受痛苦。雖如是，夏娃所犯的罪不是無法救贖的，因她所犯的罪，所有女人都因她而忍受生產之苦，但女人仍然可以得蒙拯救，證據就是她們仍然可以“常存信心、愛心、又聖潔自守…”。這和堅忍到底的道理同出一轍，這正反映出一個蒙恩得救的人，都是過著一個聖潔生活，至死不變。

這節經文和上一節便形成一個對比，保羅好像是說一個已婚婦女（他已在以弗所教會中特別提過的了）的最主要功用是生兒育女（很明顯地，只有她們才能夠做到這個功用），而不是帶領教會。這就是說，一個已婚婦女的“領導”才能就是生養孩子，這只有婦女才可辦到，男人卻是無能為力。

這裡所說“在生產上”不是說生育才是女人得救的方法，而是說藉著生育，她在家中便發揮了帶領的作用，培養一個快樂的家庭，作育敬神的兒女。

b) 這裡所說的“女人”是指誰說的？保羅將單數的“她”改成雙數的“女人”是保羅從夏娃而轉向所有的女性而言。故此，“女人（泛指所有女性）若 … 必在生產上得救。”

c) “若常存信心…”意思是甚麼呢？一個已婚婦女，對建立教會的貢獻就是將她們的信心作孩子的榜樣 – 就是要“若存信心” 。

III. 講道大綱

題目：學習主耶穌 – 見證祂的神性（太27:45-54）

主旨：加略山上的五個見證

主題：神已在加略山上給了很多明證，耶穌基督就是祂的兒子。

第一點：午正天黑的見證（27:45）

不尋常的天黑

a) 太陽暗淡無光

b) 遍地黑暗

c) 看見神的手

2. 黑暗的描述

a) 黑暗表達了基督的受苦

b) 黑暗表達了基督的身份

c) 黑暗表達了基督的孤單

d) 黑暗表達了罪惡的黑暗權勢

e) 黑暗表達了神的憤怒

第二點：聖殿幔子的見證（27:51a）

聖殿的幔子是警告世人不要挨近神，因為祂是聖潔，而人是罪惡的
幔子裂開，是邀請世人來到神的面前…

a) … 因為罪債已付清

b) … 因為通往神的路已為全人類打通了

第三點：地震的見證（27:51b）

地震顯示基督的死的重要性
地震應驗了耶穌自己的預言（路19:40）
地震是加略山對西乃山的回應
地震是加略山對伊甸園的回應

第四點：墳墓打開了的見證（27:52-53）

墳墓打開了，預表著聖徒最終的復活
墳墓打開了，公開給人觀看

第五點：兵士的見證（27:54）

他們看見了，就極其害怕
他們的害怕催促他們作見證

The NET Pastors Journal

May 31, 2024

Dear Readers,

Welcome to The NET Pastors Journal 2024 Spring Edition (NPJ 51). We are trusting the Lord to use this publication to edify, equip, and encourage you in your personal walk with the Lord and in your ministry to others. To that end, each edition of this publication contains sections on preaching, pastoral leadership, and sermon outlines.

This Journal is published in English, French, Russian, Romanian, Chinese, and Spanish versions. Just click on the date and language version you wish to read. At the moment, the Spanish version is available only for editions 1 to 7; more will be added as they are translated.

You can also access all the other articles and expository sermons that we have published by clicking on the link "More from this author" (just underneath my photo). I hope you find them helpful in your ministry.

Please make full use of all the other articles by different authors that are published on this website which contains a wealth of theological resources, including The NET Bible. We thank God that bible.org provides this platform for us to communicate with you. If you have any comments or questions about anything I have written or about pastoral or theological topics in general, please write to me at the email address below. May the Lord bless you and use you greatly in his service.

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Preface

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And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.

2 Timothy 2:2 (NET)

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

Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.

As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:

Introduce the text and present the Big Question.
Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.

Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.

Introduction

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Authorship

Paul is the author of Philemon. He claims authorship in the first verse. “From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer” (v. 1). Timothy was with Paul when he wrote the letter, but Timothy was not a co-author. Throughout the epistle, Paul used the word, “I,” which further establishes him as the sole author. For example, Philemon 1:4-5 says, “I always thank my God as I remember you in my prayers, because I hear of your faith in the Lord Jesus and your love for all the saints.” Further evidence for Pauline authorship is that he is also mentioned as the author in verses 9 and 19.

Philemon is actually Paul’s shortest letter. It is one of the prison epistles, along with Philippians, Ephesians, and Colossians. Of them, it is the only one addressed to an individual. Paul wrote these during his first Roman imprisonment around AD 60-62.¹

Recipients

Paul wrote this letter to Philemon, who was a wealthy slave owner in Colosse. Philemon 1:1-2 says,

From Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our dear friend and colaborer, to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house.

The letter was also addressed to Apphia, Archippus, and the church that met in Philemon’s house. Since the letter concerns a domestic issue about a runaway slave, many believe that Apphia and Archippus were part of Philemon’s family—his wife and son. They would have had a say in whether to accept Onesimus back as well. Otherwise, there doesn’t seem to be a clear reason to address Apphia and Archippus separately from the church. Archippus was also probably an elder in the Colossian church. At the end of the Colossian epistle, Paul said this to him: “See to it that you complete the ministry you received in the Lord” (4:17). If Archippus was not Philemon’s son and just a pastor at his church, then him being mentioned would have been an extra form of accountability for Philemon. Though the letter addresses multiple recipients, it is clear that Philemon was the primary one. The pattern of ancient letters was to address the primary recipient first, which was Philemon.² In addition, throughout the letter, Paul uses singular pronouns to address him (v. 4–22a, 23–24).³ Philemon was obviously a very godly servant in the Colossian church. He had opened his house weekly (or even daily) so the church could meet there, and the witness of his hospitality in caring for saints had gotten back to Paul. In Philemon 1:7, Paul said this about him: “I have had great joy and encouragement because of your love, for the hearts of the saints have been refreshed through you, brother.”

Even though Philemon was a very godly saint, apparently, there was conflict between him and his slave, Onesimus. Onesimus, whose name means “helpful, “useful,” or “profitable,” ran away from Philemon. Ancient Rome’s workforce was primarily slaves. There were around sixty million slaves in the Roman Empire.⁴ In fact, one commentator said Italy’s inhabitants consisted of eighty-five to ninety percent slaves.⁵ Because of how great their population was and how needed they were for the workforce, the empire had strict rules to punish runaway slaves. At the discretion of the landowner, they could be crucified for running away or branded with an “F” for fugitive, among other punishments. When Onesimus ran away, it is likely that he also stole money from Philemon to fund his trip to Rome. Paul hints at this possibly by telling Philemon that if Onesimus stole something, to charge it to Paul’s account. He would pay it in full (v. 18-19). While Onesimus was in Rome, somehow, he ran into Paul, heard the gospel, and became a follower of Christ and a faithful ministry assistant to Paul. At this time, Paul was under house arrest in Rome for two years awaiting sentencing. Apparently, he wrote the letter towards the end of his imprisonment because he tells Philemon to prepare a room for him since he hoped to be released soon in answer to Philemon’s prayers (v. 22). Most likely, Paul’s companion, Tychicus, delivered this epistle to Philemon while also delivering the Colossian letter to the church. Colossians 4:7-9 says,

Tychicus, a dear brother, faithful minister, and fellow slave in the Lord, will tell you all the news about me. I sent him to you for this very purpose, that you may know how we are doing and that he may encourage your hearts. I sent him with Onesimus, the faithful and dear brother, who is one of you. They will tell you about everything here.

Themes

This short letter has three primary themes. (1) It demonstrates the transforming power of the gospel on a sinner’s life. Onesimus, who was not useful and possibly even dishonest as a slave, became tremendously useful after his conversion. He became useful to Paul as a gospel partner in Rome. Also, the transforming power of the gospel is seen in how Onesimus was willing to return to his master to reconcile and potentially face punishment, including the possibility of death. Honoring Christ was more important than his life. To add to this magnificent conversion story, some speculate that after Onesimus returned, Philemon at some point released him from slavery, and eventually, Onesimus became the bishop in Ephesus some fifty years later, as the bishop there bore the same name.⁶ We can’t be certain that the Onesimus in Ephesus is the same person; however, the slave was Paul’s close ministry associate (cf. v. 11-13), and as such, they were commonly left to oversee various churches, even as Timothy and Titus were (cf. 1 Tim 1:3, Tit 1:5). If it is the same Onesimus, it would give credence (at least humanly speaking) to why this small personal letter was included in the Canon. It would have been a powerful testimony to the early church who knew Paul, Philemon, and Onesimus who eventually became a well-known bishop over the important church in Ephesus. (2) The removal of social barriers because of the gospel is also a major theme. In the ancient world, there was a tremendous social distance between a slave and a free person. However, because of the gospel, Philemon was encouraged to accept Onesimus back as more than a slave, but as a dear brother instead (v. 15-16). The gospel made people from different socio-economic backgrounds family. Though slavery is a tremendous travesty against humanity, Christianity never tried to overthrow social institutions. If it did try to with slavery, it would have ended in a bloody mess. However, Christianity taught the principles that eventually led to the overthrow of slavery in every nation the gospel has reached. It taught slaves to obey their masters as unto the Lord (Col 3:22-24). It taught masters to treat their slaves “with justice and fairness” since they also had a Master in heaven (Col 4:1). It also teaches, as mentioned, that all people, including slaves and free persons, are equal in Christ. Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus.” Therefore, Christianity does not seek to change institutions; it seeks to change the hearts of individuals in those institutions. As a consequence, the corrupt institutions often eventually dissolve. Philemon demonstrates the removal of social barriers as a slave master is urged to receive his runaway slave as a Christian brother—as family (cf. Mk 3:35). (3) The final theme of the letter is reconciliation. Paul writes the letter to reconcile a runaway slave with his master. He asked Philemon to refresh him by accepting Onesimus back (v. 20). He also commits to pay any losses that Onesimus caused (v. 18-19). Certainly, when considering Paul’s efforts to reconcile Philemon and Onesimus, it’s hard not to see how it reflects Christ and how he reconciled us to God by paying the debt for our sins on the cross. Martin Luther said this, “We are all His Onesimi, to my thinking.”⁷ As we study this letter, may God reconcile our relationships and equip us to help others reconcile. In Jesus’ name, Amen!

¹ Paul D. Weaver, ed., Surveying the Pauline Epistles, Second Edition., Surveying the New Testament (Learn the Word Publishing, 2019), Phm.

² Douglas J. Moo, The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008), 362.

³ Douglas J. Moo, The Letters to the Colossians and to Philemon, The Pillar New Testament Commentary (Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008), 362.

⁴ William Barclay, The Letters to Timothy, Titus, and Philemon, 3rd ed. fully rev. and updated., The New Daily Study Bible (Louisville, KY; London: Westminster John Knox Press, 2003), 304.

⁵ Bruce Barton, Philip Comfort, et al., Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 996.

⁶ William Barclay, The Letters to Timothy, Titus, and Philemon, 3rd ed. fully rev. and updated., The New Daily Study Bible (Louisville, KY; London: Westminster John Knox Press, 2003), 310.

⁷ William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 2147.

Appendix 1: Study Group Tips

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

Each week the members of the study group read through a selected chapter of the guide, answer the reflection questions (see Appendix 2), and come prepared to share in the group.
Prior to each meeting, a different member is selected to lead the group and share his answer to Question 1 of the reflection questions, which is a short summary of the chapter read. This section of the gathering could last from five to fifteen minutes. This way, each member can develop his ability to teach and will be motivated to study harder during the week. Or, each week the same person could share the summary.
After the summary has been given, the leader for that week facilitates discussion of the remaining reflection questions and selected questions from the chapter.
After discussion, the group shares prayer requests and members pray for one another.

The strength of the study group is that the members are required to prepare their responses before the meeting, allowing for easier discussion. Another is that each member has the opportunity to further develop his ministry skills through teaching. These are distinct advantages.

Appendix 2: Reflection Questions

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

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

Appendix 3: Walking The Romans Road

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

Paul said this to Timothy:

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

2 Timothy 3:14-15

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

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

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

Step One: We Must Accept That We Are Sinners

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

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

What’s the next step?

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

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

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

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

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

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

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

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

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

How do we receive this free gift?

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

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

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

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

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

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

Romans 10:9-10 says,

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

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

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

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

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

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

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

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

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

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.

Preface

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And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others.

2 Timothy 2:2 (NET)

Introduce the text and present the Big Question.
Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

Introduction

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Author And Background

The book of Jonah is anonymous in that the authorship is never explicitly stated. The majority of the book is written in third-person (he, him, his); however, in Chapter 2, Jonah’s personal Psalm, first-person pronouns are used (I, me, my). Because of the personal pronouns and all the intimate autobiographical information about Jonah within the book, traditionally he is believed to be the author. Even though the book is primarily written in third-person, this is not uncommon with biblical writers. For instance, Moses wrote the Pentateuch in third-person, though he was the author.

Jonah was a prophet to the Northern Kingdom of Israel during the reign of Jeroboam II (793-758 BC).¹ According to 2 Kings, Jonah was from Gath-Hepher, a city in Galilee ², and he prophesied that God would expand the Northern Kingdom during Jeroboam’s reign. Second Kings 14:23-26 describes this:

In the fifteenth year of the reign of Judah’s King Amaziah son of Joash, Jeroboam son of Joash became king over Israel. He reigned for forty-one years in Samaria. He did evil in the sight of the Lord; he did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. He restored the border of Israel from Lebo Hamath in the north to the sea of the rift valley in the south, just as in the message from the Lord God of Israel that he had announced through his servant Jonah son of Amittai, the prophet from Gath Hepher.

During Jonah’s ministry, Assyria was Israel’s chief enemy. The Israelites feared them and paid tribute to their kings (2 Kgs 17:3, cf. 1 Kgs 18:14-16).³ The Assyrians were known for their brutality and violence, including “cutting off their enemies’ ears and other body parts, skinning people alive, and impaling them outside the gates of their own cities as a sign of Assyrian might and power.”⁴ They were also known for their witchcraft, sorcery, alcoholism, and illicit sexuality, including prostitution.⁵ Therefore, it must have shocked Jonah when God called for him to leave Israel and call Nineveh, the capital city of Assyria, to repentance. Consequently, Jonah ran from God’s call. Instead of going east towards Nineveh, he went to Joppa and got on a ship towards Tarshish (in Spain), which was the furthest point west of Israel in the known world at that time.⁶ He went in the opposite direction of God’s call. In response, God brought a storm on the sea which threatened to destroy the boat and the lives on board. After figuring out that Jonah was the cause of the storm and because of Jonah’s advice, the sailors threw him into the sea. While sinking, Jonah cried out to God, and God saved him by allowing him to be swallowed by a large fish. After being in the fish for three days, Jonah repented of his rebellion, and God had the fish spit Jonah onto dry land. Soon after, God again called Jonah to go to Nineveh and warn them of God’s coming judgment. Shockingly, in response to the preaching, from the least to the greatest, everyone in Nineveh repented, and God chose not to send judgment. In response to God’s mercy, Jonah became angry and accused God of, essentially, being too gracious. Jonah even declared that he wanted to die because of it. After this, Jonah left the city and created a fort to sit at and watch to see if God would change his mind and bring judgment on the Ninevites. God instead began to work on Jonah’s rebellious heart. God allowed a plant to grow, which provided shade for Jonah’s head against the harsh sun. But, then God also appointed a worm to eat the plant, which allowed the hot wind and sun to beat against Jonah’s head. Again, Jonah became angry and declared that he wanted to die because of his misery. In response, God challenged him. If Jonah was concerned about a plant that he did not cultivate or develop, how much more should God be concerned about all the people and animals in the city whom he created, loved, and sustained? The story ends on a cliff-hanger, in that it never reveals if Jonah himself repented of his wrong attitude. With that said, since Jonah is the most likely author of the book, it’s implied that he did repent at some point.

Swallowed By A Large Fish

Though the book of Jonah tells us a great deal about God and how he specifically deals with sinful people like Jonah and the Ninevites, many readers have focused exclusively on the most surprising event in the story—Jonah being swallowed by a large fish and surviving three days inside it. In fact, because of that event, some believe that the story of Jonah is a fictional parable—meant to teach us spiritual truths—instead of a historical account. However, Jesus spoke about Jonah as a historical person in Matthew 12:39-41 and that his being swallowed by a large fish reflected Christ’s death, burial, and resurrection. He said:

… An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. The people of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them—and now, something greater than Jonah is here!

If this account was not real, it couldn’t have truly reflected Christ’s death, burial, and resurrection, which historically happened. Therefore, Jonah being swallowed by a large fish and surviving was either a miracle—which is when God suspends his natural laws to do something supernatural—or naturally possible.

In considering the credibility of a man being swallowed by a large fish and surviving, some research and historical events support this as naturally possible. For example, some studies of sperm whales demonstrate that a man can be swallowed alive, live for a few days in the whale, and subsequently, be vomited up.⁷ A sperm whale’s mouth is typically 20 feet long, 15 feet high, and 9 feet wide, which is larger than most rooms in an average house.⁸ Furthermore, sperm whales feed on squid, which is often much larger than a human. Whalers have found a whole squid in a dead whale’s stomach, which supports the fact that one could swallow a human whole.⁹ There is also the biography of a man named James Bartley who claimed to be swallowed by a whale in 1891 and survived for at least a day. James Boice shared this story in his Jonah commentary. He said:

One case concerns a voyage of the whaling ship Star of the East, which in February 1891, spotted a large sperm whale in the vicinity of the Falkland Islands. Two boats were launched, and in a short while one of the harpooners was able to spear the whale. Those in the second boat attempted to attach a second harpoon, but the boat capsized in the process and one man was drowned. A second sailor, James Bartley, disappeared and could not be found. In time the whale was killed and drawn to the side of the ship where it was made fast and the blubber removed. The next day the stomach was hoisted on deck. When it was opened, the missing sailor was found inside. He was unconscious but alive. Eventually he was revived by sea water and after a time resumed his duties on board the whaling vessel.¹⁰

Furthermore, there have also been rare modern incidents of people being swallowed at least briefly by whales and then spit out. For instance, a lobster diver in Cape Cod, Massachusetts was swallowed by a humpback whale for a brief period and then spit out in June 2021.¹¹

The Ninevites Repenting

In addition to people struggling with the spectacular event of Jonah being swallowed and regurgitated by a large fish, others have struggled with the plausibility of the Ninevites repenting at the preaching of a Jewish prophet. The Assyrians worshipped different gods from the Jews, and they were the Jews’ enemies. Why would they repent at a Jewish prophet’s preaching? Of course, all repentance is a supernatural work of God (cf. Phil 1:29, Eph 2:8-9), but God also apparently used natural events to prepare their hearts. Jonah Mackay said this:

If Jonah’s mission is dated between 780 and 755 bc, then few records have survived from that troubled period of Assyrian history. Those that have reveal many internal problems. For instance, each year from 765–759 bc has a note of an outbreak of plague, or of a revolt in some city of the land, or—and this would probably have seemed worst to the superstitious Assyrian mind—an eclipse of the sun. Throughout the first half of the eighth century bc Assyria was threatened by powerful tribes from the north, particularly by the kingdom of Urartu, near the Caspian Sea, and her zone of influence contracted considerably… It may be that the upheavals and sense of impending catastrophe were influential in predisposing the Ninevites to accept Jonah’s message when it was brought to them.¹²

Tim Keller said something similar:

Historians have pointed out that about the time of Jonah’s mission, Assyria had experienced a series of famines, plagues, revolts, and eclipses, all of which were seen as omens of far worse things to come. Some have argued that this was God’s way of preparing the ground for Jonah. “This state of affairs would have made both rulers and subjects unusually attuned to the message of a visiting prophet.” So there was some sociological explanation for this response.¹³

As mentioned, every year there was some major revolt, outbreak, or catastrophe. Through trials and the consequences of their sin, God prepared the Ninevites to receive him. He shook their financial security, sense of safety, family and civic life, and their false religion to prepare them to receive the true God.

Furthermore, Jonah being swallowed and regurgitated by a large fish may have contributed to their repentance as well. The Assyrians worshipped the fish-god, Dagon. If witnesses saw Jonah vomited from a large fish, which represented the Ninevites’ deity, and shared it, his preaching would indeed be a “sign” to them (Matt 12:39-41). The bleaching of Jonah’s skin from the fish’s stomach acid would have only confirmed any potential witness reports. Therefore, God may have used sociological events, Jonah’s surviving in the belly of a large fish, and the simple hearing of God’s Word to supernaturally change their hearts.

Though the Ninevites repented in 760 BC, it only lasted for a generation. Eventually, the Assyrians conquered and exiled the Northern Kingdom of Israel in 722 BC (2 Kgs 17).¹⁴ Therefore, Jonah’s preaching to Nineveh not only resulted in their repentance (temporary as it was), but it also resulted in the destruction of his own country, which was probably one of his fears that led him to rebel against God. He wanted to protect Israel by having Nineveh judged. Eventually, Nineveh was destroyed by the Medes in 612 BC, almost 150 years after the events in the book of Jonah.¹⁵

Major Themes

What are the major themes of Jonah? There are several that all focus on elements of God’s character and plan: (1) Jonah’s story teaches God’s gracious and merciful character in dealing with sinners. It is reflected in Jonah’s quote about God’s character in Jonah 4:2. He said, “you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment” (cf. Ex 34:6). Though Jonah meant it as a slight to God, since he had forgiven the Ninevites, its truths are reflected throughout Jonah’s story. God was gracious to Jonah when he rebelled against his prophetic call by fleeing to Tarshish. However, instead of allowing Jonah to stay in rebellion, God went after him, using a storm, a raging sea, and a great fish to secure Jonah’s initial repentance. Then, though Jonah preached to the Ninevites, he did it with a wrong heart—desiring that God would destroy them instead. Even then, God used a plant, the heat, and wind to teach Jonah about his wrong attitude towards those God loved. In fact, God’s merciful and gracious character is vividly seen in contrast with Jonah’s character. While Jonah was mean-spirited and unforgiving, God was slow to anger and forgiving. Twice God asked Jonah if it was right for him to be so angry (4:4, 9). God’s gracious and merciful character is the major theme of the book. (2) Secondly, Jonah’s story strongly teaches God’s sovereignty over the events of life. When Jonah tried to flee on the sea, “the Lord hurled a powerful wind on the sea” (1:4). When Jonah was thrown into the sea, “the Lord sent a huge fish to swallow Jonah” (1:17). After Jonah prayed and repented while in the large fish, “the Lord commanded the fish and it vomited Jonah out onto dry land” (2:10). When Jonah was hot while sitting under the sun, “the Lord God appointed a little plant and caused it to grow up over Jonah to be a shade over his head to rescue him from his misery” (4:6). Then, to teach Jonah a lesson, God sent a worm to destroy the plant and a hot wind to beat down on Jonah’s head (4:7-8). God was in control of a powerful wind on the sea, a large fish, a plant, a worm, and a hot east wind on dry land. The author essentially teaches throughout the narrative that God is in control of everything and that he uses his power for good, which the rest of Scripture teaches as well. Romans 8:28 says, “And we know that all things work together for good for those who love God, who are called according to his purpose.” Ephesian 1:11 says God “accomplishes all things according to the counsel of his will.” He hardens hearts and softens them (cf. Rom 9:18, Ex 9:12, Acts 11:18, Phil 1:29). He holds the king’s heart in his hand like a watercourse, guiding it as he desires (Prov 21:1). Even chance events like the rolling of dice are under his control, and significant events like calamities are as well (Prov 16:33 NLT, Amos 3:6). God is sovereign, and Jonah’s story demonstrates this throughout. (3) Finally, the story of Jonah also teaches God’s universal, evangelistic plan to save all people and not just the Israelites. For this reason, the story would have been a rebuke to the Israelites reading it because most had hearts like Jonah’s. They had started to hate their enemies instead of loving them (cf. Matt 5:43-44), and they believed that God planned to save the Jew and not the Gentile. When in fact, God’s original plan was for Jews to be lights to the world—spreading the fame of God’s name to every person, tribe, and nation (cf. Gen 12:3, 22:18, Isaiah 42:6, 60:1-3). May God use the lessons in Jonah’s story to convict and change our hearts to make us more gracious, merciful, and missional like Yahweh himself (cf. Matt 5:45)!

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

All emphases in Scripture quotations have been added.

¹ Weaver, Paul. Introducing the Old Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 1) (Kindle Locations 3248-3251). Kindle Edition.

² William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1126.

³ Weaver, Paul. Introducing the Old Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 1) (Kindle Locations 3244-3246). Kindle Edition.

⁴ Yarbrough, Mark. Jonah (p. 13). B&H Publishing Group. Kindle Edition.

⁵ Yarbrough, Mark. Jonah (p. 13). B&H Publishing Group. Kindle Edition.

⁶ Longman III, Tremper; Longman III, Tremper. Introducing the Old Testament: A Short Guide to Its History and Message. Zondervan. Kindle Edition.

⁷ James Montgomery Boice, The Minor Prophets: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2002), 283.

⁸ James Montgomery Boice, The Minor Prophets: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2002), 283.

⁹ Bible.org Electronic Edition Note: This footnote was originally empty, but perhaps referred to a link such as this one, accessed 5/30/2024: https://armstronginstitute.org/315-what-was-the-great-fish-that-swallowed-jonah

¹⁰ James Montgomery Boice, The Minor Prophets: An Expositional Commentary (Grand Rapids, MI: Baker Books, 2002), 284.

¹¹ Accessed 6/21/2022 from https://www.capecodtimes.com/story/news/2021/06/11/humpback-whale-catches-michael-packard-lobster-driver-mouth-proviencetown-cape-cod/7653838002/

¹² John L. MacKay, Jonah, Micah, Nahum, Habakkuk and Zephaniah, Focus on the Bible Commentary (Ross-shire, Great Britain: Christian Focus Publications, 1998), 53–54.

¹³ Keller, Timothy. The Prodigal Prophet (p. 85). Penguin Publishing Group. Kindle Edition.

¹⁴ Weaver, Paul. Introducing the Old Testament Books: A Thorough but Concise Introduction for Proper Interpretation (Biblical Studies Book 1) (Kindle Locations 3263-3265). Kindle Edition.

¹⁵ Accessed 8/19/2022 from https://www.gotquestions.org/Nineveh-destroyed.html

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网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年 春季

I. 加强讲解式讲道：诠释教义的讲道，第二部份

B. 三个诠释教义的重要步骤

C. 一些应用教义的教道的实例

II. 强化圣经中的领导才能教会中的秩序，提摩太前书3:1-16, 第五部份

C. 有关牧者领导的命令（3:1-16）

结语

III. 讲道大纲

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From the series: 網上牧師雜誌 – 中文版（繁體） PREVIOUS PAGE

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年 春季

I. 加強講解式講道：詮釋教義的講道

A. 現代文化會影響我們詮釋教義的因素

II. 強化聖經中的領導才能教會中的秩序，提摩太前書2:1-15, 第四部份

B. 有關公開崇拜的命令（2:1-15）：“男人…隨處禱告…女人要沉靜學道。”

III. 講道大綱

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Preface

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Introduction

Authorship

网上牧师杂志–中文版（简体）, SCh Ed, Issue 51 2024 年春季

II. 强化圣经中的领导才能
教会中的秩序，提摩太前书3:1-16, 第五部份

網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 51 2024 年春季

II. 強化聖經中的領導才能
教會中的秩序，提摩太前書2:1-15, 第四部份