网上牧师杂志–中文版(简体), SCh Ed, Issue 21 2016 年 秋季
2016年 秋季
作者: 罗 杰. 帕斯科博士
圣言宣讲学院院长
加拿 大 安大略省剑桥市
(http://tibp.ca/)
「增强在教会里的讲道与领导能力」
第一部份:讲道的大能,第四点
「祷告的大能」
祷告是灵里得力的核心 。 使徒保罗请求信徒为他代祷:「弟兄们! 请你们为我们祷告,好叫主的道理快快传开,得着荣耀。 」(帖撒罗尼迦后书3:1)。 在别处的经文,保罗又作出请求:「靠着圣灵,随时多方祷告祈求,也为我得着口才,能以放胆,开口讲明福音的奥秘,并使我照着当尽的本份,放胆讲论。 」(以弗所书 6:18-20)。 还有:「你们要恒切祷告,在此儆醒感恩;也要为我们祷告,求神给我们开传道的门,能以讲基督的奥秘,我为此被捆锁。 」(歌罗西书4:2-3)
我们应留意在这些经文中,保罗直接把祷告和宣讲连接起来。 他的观点十分清晰,祷告是得到圣灵的大能的核心。 我们要好好地记着这点,并且向自己发问以下的尖锐问题:
1. 为甚么祷告是带有能力的宣讲的重要课题呢?
在年复年的宣讲中,传道者要得到更新的力量,需要更新与神的经历,这可透过祷告达至。 个人的祷告是让我们与神团契,与神同行的途径。 祷告是我们与神私下交谈,使我们的灵魂振作,一次又一次体察神的心。
没有甚么比祷告和读经使我们得着鼓励和给我们属灵洞察力。 假如传道者没有付出时间,与神定时在一起,他会枯干;不过当我们花时间与神在一起,神补充我们的属灵资源和元气。 私下的祷告改变我们和重新燃点我们对神的酷爱。 只有私下的祷告帮助我们保持属灵的敏锐。
为了宣讲时带有能力,传道者必须是个祷告者。 我们确实也得到神邀请我们坦然无惧,定期到祂跟前「得怜恤,蒙恩惠作随时的帮助。 」(希伯来书4:16)透过祷告,神启示我们,祂希望我们对其他人说些甚么。 这便是为甚么作恩膏的宣讲,祷告不能或缺。
2. 为甚么祷告是难以持续的操练?
祷告是难以持续的操练,因为我们的敌人 – 魔鬼 – 不想我们祷告。 撒旦知道个人私下祷告和讲坛力量的关连,牠并不希望讲坛大有能力。 经常有喧哗吵闹的事情吸引了我们的关注,夺去我们的专注,他们抢走了我们祷告的时间,他们是撒旦的工具,使我们离开祷告,独立于神。
3. 为何 有那么多的传道者极少祷告?
很多传道者极少祷告的主要原因是他们的生活欠缺纪律。 我们大多数人都怠懒和忽略了祷告,我们花时间准备讲章,但我们却忽略了透过祷告去预备我们的心,因为我们欠缺纪律。
我们预备讲章时,需要维持纪律,透过读经和向神祷告寻求神的协助和指引。 祷告如别的职事一般需要纪律、训练和委身。 就如运动员勤力训练自己,拒绝他人正陶醉的享乐、让自已处于最佳状态。 因此,我们作为传道者,必须委身于属灵「操练」和有纪律的祷告。
4. 为何祷告是讲章的指南针?
祷告对于一篇讲章来说有如船的舵,它使我们向前直行。 它标记着我们前面的路径,让我们知道讲章应在那儿完结。 祷告确保我们方向正确,到达终点。
5. 为何祷告和圣洁生活不能分割?
祷告和圣洁生活互相连系,不能分割。 祷告帮助传道者在灵性上与神和谐,我们与神和谐的程度在于我们的生活有多圣洁。 祷告调校我们的心,也按神的要求调校我们过圣洁的生活。
假如我们的生活中存着罪,我们无法进入有意义和真诚的祷告。 因此,祷告帮助我们敏于罪或其他妨碍我们与神相交的事情。 祷告是神圣的与神相遇,把我们安放在圣地与神会面,在那儿,我们要脱去我们的鞋。 我们生活中若有甚么与神的本质和属性相违的,祷告使我们知罪,我们必须认罪,使我们可以继续祷告。
只有当我们的生命充满祷告,我们的生命才被转化成圣洁。 只有在这情况,我们才被圣灵的大能充满。 欠缺不断的祷告,我们无法真正圣洁;当我们并非真正圣洁,我们无法进行带有能力的宣讲。 我们可以有最好的讲道大纲,做了最充足的准备,但欠缺圣洁的私生活。 我们无法带有权柄宣讲神的道。
假如我们的生活并非道德纯正,那么我们的宣讲就会软弱没有效力。 假如我们的生活与神的道并非一致,我们便不能够带有能力地宣讲神的道。 神的道要先在传道者身上发生功效,才会在会众身上产生效能。
约翰韦斯利希望传道者「除了罪以外,便甚么都不怕,除了神以外便不渴求甚么。 」
为了有能力为神宣讲,我们必须过圣洁的生活。 圣洁的生活生长出祷告的生活。
祷告的生活微弱,宣讲神的道的能力也微弱;健壮的祷告生活,生出健壮的圣洁生命,产生健壮的宣讲生命。 如果我们过不圣洁的生活,我们不会祷告;但如果我们与神同行过圣洁的生活,我们会不断祷告。
第二部份:讲道的准备
讲道大纲、第二部份
我们要得出一个讲道大纲,我们须从经文的文本着手(过去数期,我们在这网上牧师杂志已详细讨论),因讲道大纲从文本结构而来。 而从文本结构转移至讲道大纲,我们可称这过程为「讲章的转移」(sermonic shift)。
I. 从文本结构到讲章大纲
从文本结构转移至讲章大纲是从「圣经世界」 (即圣经作者写圣经的时代)转移至「现今世界」(即我们居住的世界)。 因此,我们表达的思想要(1)不受时空限制; (2)不受人物限制(除了神和主耶稣); (3)不受地域限制。
换句话说,讲道大纲并非论说过去的事情,也非某人或某处境的事件。 反之,讲道大纲是有约束力的原则和放诸四海皆准的真理。 我们在这里尝试做的是让我们的讲道大纲和听众达至交流,让他们能够理解与及和他们相连系;这透过(1)把文本的概念透过「抽取阶梯」(Ladder of abstraction)转移为概括、永恒的真理;(2 )把这永恒的真理应用在今日的生活中(即听众能够在生活中加以应用)。
假如你没有这样做,你的听众或会这样说:「这对使徒来说是好的,但对我有甚么用处呢? 我为何要听这次的讲道呢? 」如果我们讲道大纲的重点是放诸四海皆准的的永恒真理(不受时空限制的原则),同时聚焦现代的应用(即和现在的听众相关),便能克服这挑战。
每篇经文都有对今天来说不受时空限制的真理,我们的工作是将他们找出来,然后以原则的方式表达出来。 华德凯瑟博士(Dr. Walter Kaiser)称它为「原则化」,这些原则成为我们讲道大纲的「重点」。
II. 议订讲章重点
将文本大纲写出来后,接着就是写讲道大纲。 写讲道大纲的起点是清楚而确切地表达重点和子点。 重点组成了骨架,就像一本书每章的标题,我们将宣讲内容挂在这个骨架上。
1. 甚么是重点?
重点是把经文的每个思想用一句话表达出来。 它们把原有的文本结构重新陈述,以永恒的原则和真理的方式表达出来。 重点回答了:「我们今天可从经文学到了甚么呢? 这与我们有甚么关系呢? 当中有甚么可应用的永恒真理呢? 」
2. 怎样发掘重点?
重点从你阅读的经文所发现的文本结构而来。 因此,找出文本结构是建立讲道大纲的第一步。 与文本结构相同,讲道大纲的重点和结构,与文本的「思路」吻合。
发掘经文的重点,你可透过找出圣经作者要传递的永恒原则(不受时间限制的真理),那不单是给圣经写作时期的听众,也是给我们的信息。
3. 怎样把重点议订出来(清楚确切地表达)?
重点是原则的陈述。 议订重点的要旨在于「生活应用」。 华德凯瑟对重点所作的描述:「是作者对永恒真理所提出的提案、论点、叙述和演绎,聚焦在教会目前的需要应用它们。 」(Kaiser, Toward An Exegetical Theology, 152)这些都是不受时空限制的陈述句和永恒真理,以生活应用的形式表达出来。 它们是呼召听众作回应的提案,将真理内在化的提案。
因此,重点是把经文的每个思想用一句话表达出来。它们以清楚确切的方式表达,以致它们( 1 )不会淡化或改变经文内容;( 2 )把作者原有的目的,与及原文的主题原原本本地表达出来;( 3 )将作者原本要传递的永恒真理反映出来。
你怎么表述你的神学原则,取决于经文的写作风格。 假如你处理的是教诲性质的材料(如罗马书),这相对地简单,你只需要把教导以提案的方式表达(讲道的各点),并呼召听众作出回应。
假如你所处理的并非教诲性的经文,就较为复杂。 首先将你要宣讲的经文,逐段把段旨以一句话总结出来,这句话必须按照作者的写作目的 ,即神学和应用要素。 要找出每个段落所表达的,可以是极具挑战的工作,例如记叙体裁的材料。
4. 重点的特质是甚么?
因重点是永恒、放诸四海皆准的圣经真理,每个重点都必须以( 1 )现在式或将来式表述(而不是过去式)(译者注:中文动词不含时态);( 2 )陈述句要完整(即概念含有完整的「原则」,单看重点也能彻底明白讲章);( 3 )不包含人名(神和基督的名字除外)或地名;( 4 )并非过去事件的描述,否则讲章便成了古代历史,与我们的听众没有直接关系。
5. 结论
这些圣经原则,成为你的讲章大纲。 透过这方法,你就像架一条桥,消除了圣经文本的古代世界和听众的现代社会的鸿沟。 这基本上是文本结构(文本的世界)和讲道大纲(现今世代)的分别。
下期,我会讨论怎样检测重点,并且举几个例子比较讲道大纲和文本结构。 当你看到那些例子时,我相信你会明白从文本结构建立讲道大纲付出的努力所带来的好处。
以下由欧德福博士所写的灵修文章:《福音中的圣徒群体》 (The Communion of the Gospel) 。从其中你会看到他把重点从文本结构写成永恒的神学原则。
第三部份:灵修
《福音中的圣徒群体》(哥林多前书 1:26-31 )
欧德福博士着
继有关教会分党的教导,保罗继续展示冲突和争论不单从对福音的错误信念而来,还因对福音群体产生了错误观念。
在祂神圣自主和超出人所能理解的智慧,神的设计是使那回应福音的人,明白他们是不配得的。 因此,福音的群体知晓:在神面前属肉体的绝不会得着荣耀。 哥林多的教徒并没有看到这真理,他们因而打着代表他们领袖的旗号,产生了激烈的争竞。 不过,使徒保罗处理这问题时,描述了神呼召人的方法,拣选方法和在基督里的信徒群体的管治。 从阅读在我们当前的几节经文时,我们看到:
I. 神透过朴实的福音拣选祂的子民
「弟兄们哪! 可见你们蒙召的,按着肉体有智慧的不多,有能力的不多,有尊贵的也不多」(哥林多前书1:26)。 保罗透过权威的语气邀请读者给哥林多教会进行调查,察看那些被算作成员的,明显地,他们当中只有少数,或许能被称为「有智慧」、「有能力」或「尊贵」的。 当然,在历史的长河中,基督的教会都是这样。 保罗的含意很直接和明确。
1) 朴实的福音对许多在智慧领域有成就的人没有吸引力:「蒙召的,按着肉体有智慧的不多,有能力的不多,有尊贵的也不多」(哥林多前书1:26 )。 未重生的人有一个自然倾向,他们的思想独立于神。 就如我们在考虑人类智慧时已经看到,那是「属地的、属情欲的、属鬼魔的」(雅各书3:15)。 除非一个人已准备悔改或改变主意接纳神的智慧,没有智慧他可凭藉得救(参马太福音18:3)。
若要寻求支持这说法的经文,我们只要还记得我们的救主的在地上进行事工期间,祂在灵里喜乐,祂曾举目看天并叹息,说:「父啊,天地的主,我感谢你! 因为你把这些事向聪明智慧的人隐藏起来,而向婴孩却启示出来。 父啊,是的,因为你的美意本是如此。 」(马夫福音11:25-26)。
事实上,神宣告世人凭自己的智慧不认识神(哥林多前书 1:21 )。 这拒绝了使用哲学进路探讨永恒事件的资格,「使凡有血肉之躯的,在神面前,一个也不能自夸。 」(哥林多前书1:29)
2) 朴实的福音对很多有影响力的人没有吸引力:「... 蒙召的... 有能力的不多...」(哥林多前书1:26)。 未重生的人有一个自然倾向,他们处事独立于神。 「有能力的人」泛指那些透过他们的成就有一定影响力的人。 除非这因拥有影响力而来的骄傲随从基督被钉十字架,否则,它只是被隐藏了的问题。 我们都熟悉以弗所教会的丢特腓,他爱好表现,除了冲突、纷争和争竞以外,他没有为教会做甚么事情(约翰三书)。 诚然,因他的影响力,他不单攻击耶稣所爱的门徒约翰,还在会中拒绝款待所有与这位属神的人有联系的人。 他也被强烈地被暗示他拦截了约翰给教会的一封书信,以致这封信从未在教会中向会众宣读。 这都表明未被钉十字架的影响力是腐败的。 故此,「有能力」而蒙召的不多。 神定意:「使凡有血肉之躯的,在神面前一个也不能自夸。 」(哥林多前书1:29)
3) 朴实的福音对很多尊贵的人没有吸引力:「... 蒙召的... 有尊贵的不多...」(哥林多前书1:26)。 未重生的人有一个自然倾向,他们的生活独立于神。 很多释经家都同意「尊贵」这词用于与贵族相连的家庭,显示他们的高贵身份。 虽然有极罕有的例子,我们可以看到极少贵族被福音吸引。
在保罗的时期,有些显赫的人物如雅典的丢尼修(使徒行传 17:34 ),方伯士求保罗(使徒行传 13:6-12 ),帖撒罗尼迦和比里亚的尊贵妇女(使徒行传 17:4-12 ),还有使徒自己被呼召进神的儿子的团契中。 我们都认识一些名人如亲岑多夫(Count Zinzendorf),居永夫人(Madame Guyon),他们都加进被拯救群体的例子。
英国有一位卓越女士亨丁登 (Lady Huntington) ,听了火热的传道人罗兰希尔( Rowland Hill )的宣讲信主。 她曾说,她得救归功于 “M” 这个字母。 假如哥林多前书1:26「不多」这词英文圣经的翻译是”not many”,若少了一个字母 ‘M” (not any),意思便会变成「有智慧的,有能力的和尊贵的没有一人 得救」。 不过,保罗却说:「蒙召的,按着肉体有智慧的不多,有能力的不多,有尊贵的也不多。 」在过去曾有人得救,在将来也会有人得救,直到基督的教会人数满足。 可是,事实归事实,朴实的福音对那些推动帝国主义的人并不吸引。 在这里再重申,神的旨意是「使凡有血肉之躯的,在神面前一个也不能自夸」(哥林多前书1:29)。
任何人如果对教会生活有认识,都会知道冲突、争竞和分党源于得到赏识的欲望。 只有当我们明白到我们不能处于与神分隔的情况下思想、工作和生活,真正的谦逊与由此而来的和谐,才可在神的子民的团契中出现。 接着保罗转移强调同一课题的另一点,他指出:
II. 神透过至高无上的福音拣选祂的子民
「神却拣选了世上愚拙的,叫有智慧的羞愧;又拣选了世上软弱的,叫那强壮的羞愧。 神也拣选了世上卑贱的,被人厌恶的,以及那无有的,为要废掉那有的。 」(哥林多前书1:27-28)这两节经文教导人永不要忘记凡有血肉之躯的,在神面前一个也不能夸口。 神的设计是祂的拣选恩典展示出福音的至高无上。 换句话说:
1) 神选择拯救愚蠢的人。 「神却拣选了世上愚拙的,叫有智慧的羞愧...」(哥林多前书1:27)。 保罗运用来描述人类的字,我们译作「愚拙」,那是「呆笨」、「不机灵」、「愚昧」或「愚蠢」,但神在祂的恩典中挑出这样的素质,透过基督的拯救工作,击败世上的智者。
人类的哲学家永不能解释重生的奇妙。 心理学家尝试分析,医生尝试诊断和科学家进行实验,三者最终都被所发生的转化,使他们困惑。
2) 神选择拯救软弱的人。 「神却拣选了世上软弱的,叫那强壮的羞愧。 」(哥林多前书1:27)软弱是未曾知晓神拯救恩典的男女的另一特质。 保罗描述他们是「软弱」的。 这个字的意思是「欠缺力量」或「无能为力」。 我们被提醒:「因我们还软弱的时候,基督就按所定的日期为罪人死。 」(罗马书5:6;另参提多书3:5)
人对自己的拯救工作无能为力。 没有比在这个高度文明的世代,我们找到更多有关我们软弱的证据。 哲学家无法解答人类超自然的起源,生存在世上的目的和最终归处。 同样地,科学方法被证明了不足以处理人类犯罪的最基本问题,加上人类的创造力,人类使世界产生更多的问题和破坏。 再次重申,这正是主耶稣基督的福音超然得胜的地方。 透过十字架的信息,神拣选了软弱的人,叫那强壮的羞愧,叫那世上被认为有能力的羞愧。
3) 神选择拯救堕落的人。 「神也拣选了世上卑贱的,被人厌恶的,以及那无有的,为要废掉那有的。 」(哥林多前书1:27-28)保罗在这里使用了三种状况来描述人的「堕落」。 「卑贱」含有与生俱来的低下状况,在道德上没有价值;「被压恶」表示可鄙的;「那无有的」表达那在世上没有专长的庸人。
这是一幅没有盼望的堕落人类的图画。 然而,主耶稣透过祂的十字架救恩,拯救这样的男男女女,把那认为有的,化作无有。 这可以解释为基督透过祂所做的创作性工作,把人类认为是充满能力和重要的,变作最无益的,最没有价值的。
因此,从「十字架的信息」,我们可以看到给愚拙的人带有指示性的福音,给软弱的人拯救的福音,给堕落的人创造性的福音。 在这些失丧的男女中,神建立祂的圣徒群体。 我们的救主多奇妙啊!
保罗在这段落的结束章节中,还有这真理的另一方面和我们分享:
III. 神透过全备的福音保护祂的子民。
「… 使祂(基督)成为我们的智慧、公义、圣洁、救赎。 」(哥林多前书1:30)对于那些回应福音拣选的人,他们在主耶稣基督里得到完全充足的供应。 在基督里所彰显出来神的智慧,可以得出:
1) 救恩满足我们过去的需要。 「… 使祂(基督)成为我们的... 公义...」(哥林多前书1:30),意思是我们被宣告无罪,在基督里,我们达到的生活状态是别的地方无法给予我们的–那是罪得赦免的确据和内心的平安。 还有,它让我们可以在神面前站立,不管是地狱的魔鬼,地上的人类或是天上的天使,都不能攻击我们。
2) 救恩满足我们现在的需要。 「… 使祂(基督)成为我们的... 圣洁...」(哥林多前书1:30),Dr. Campbell Morgan 指出圣洁是「透过分隔的净化过程」。 它既是位置性的,也是过程性的,这是基督的生命每分每秒内住在我们里面。 因为神完完全全在我们的救主里居住,当我们在基督里,透过基督的丰盛,我们生活上没有甚么需要得不到满足。
3) 救恩满足我们即将出现的需要。 「… 使祂(基督)成为我们的... 救赎...」(哥林多前书1:30)。 「救赎」在这里指「从所有权能得到终极的释放」。 这节经文翻译作「救赎」的希腊文,在新约共出现十次,每次出现都指向将来,并非过去或现在。 保罗在别处也说了相同的话:「... 我们得救,现今比初信的时候更近了。 」(罗马书13:11)这话与使基督成为我们的救赎意义相同。 这是终极从所有劳役和限制得释放的保证,到那时,基督把我们从罪中释放。 那日是祂使我们不光彩的身体换上新衣,和祂荣耀的身体一致。
这是神以全备的福音保护圣徒群体。 保罗提出这真理是要除去人类自夸的本性。 故此,他在结语时引用耶利米书9:24「夸口的却因他有聪明,认识我是耶和华。 」
给论:
使教会分裂的原因,是人类肉欲上寻求人类的智识、影响力和声誉。 但使徒保罗忍受痛苦地显明没有人拥有任何荣耀,人亦不因为得救而享荣耀,因为得救是出于基督耶稣在马糟出生,学习当木匠,在自己人的地方受试探,被钉十字架和复活,透过普通人的口传和生命传递信息。 我们若从这方向认识我们的救主,我们便在同一处境,在同一生命中联合,在同一的荣耀得到满足。 圣经写道:「... 夸口的,当指着主夸口」(哥林多前书1:31)。
第四部份:讲道大纲
要聆听这几篇英语讲道,请点击链接: Link 1 - 约翰福音 10:10-13; Link 2 - 约翰福音 10:14-16; Link 3 - 约翰福音 10:16-18
标题:耶稣是好牧人 (约翰福音 10:10-18)
第 #1 点:好牧人亲自照顾羊 (10-13)
1. 祂给祂的羊丰盛的生命 (10)
2. 祂为羊舍命 (11-13)
第 #2点:好牧人和羊有个人关系 (14-18)
1. 这是亲密的关系 (14-15a)
2. 这是贵重的关系 (15b)
3. 这是广阔的关系 (16)
4. 这是稳固的关系 (17-18)
(1) 这关系如父神的爱稳固 (17)
(2) 这关系如子的大能稳固 (18)
结论:
1 . 耶稣是为我们而死的好牧人
2. 耶稣是为我们而活的好牧人
3. 耶稣是为我们而来的好牧人
Related Topics: Pastors
網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 21 2016年 秋季
2016年 秋季
作者: 羅傑.帕斯科博士
聖言宣講學院院長
加拿大安大略省劍橋市
(http://tibp.ca/)
「增強在教會裡的講道與領導能力」
第一部份:講道的大能,第四點
「禱告的大能」
禱告是靈裡得力的核心。使徒保羅請求信徒為他代禱:「弟兄們!請你們為我們禱告,好叫主的道理快快傳開,得著榮耀。」(帖撒羅尼迦後書3:1)。在別處的經文,保羅又作出請求:「靠著聖靈,隨時多方禱告祈求,也為我得著口才,能以放膽,開口講明福音的奧秘,並使我照著當盡的本份,放膽講論。」(以弗所書 6:18-20)。還有:「你們要恆切禱告,在此儆醒感恩;也要為我們禱告,求神給我們開傳道的門,能以講基督的奧秘,我為此被捆鎖。」(歌羅西書4:2-3)
我們應留意在這些經文中,保羅直接把禱告和宣講連接起來。他的觀點十分清晰,禱告是得到聖靈的大能的核心。我們要好好地記著這點,並且向自己發問以下的尖銳問題:
1. 為甚麼禱告是帶有能力的宣講的重要課題呢?
在年復年的宣講中,傳道者要得到更新的力量,需要更新與神的經歷,這可透過禱告達至。個人的禱告是讓我們與神團契,與神同行的途徑。禱告是我們與神私下交談,使我們的靈魂振作,一次又一次體察神的心。
沒有甚麼比禱告和讀經使我們得著鼓勵和給我們屬靈洞察力。假如傳道者沒有付出時間與神定時在一起,他會枯乾;不過當我們花時間與神在一起,神補充我們的屬靈資源和元氣。私下的禱告改變我們和重新燃點我們對神的酷愛。只有私下的禱告幫助我們保持屬靈的敏銳。
為了宣講時帶有能力,傳道者必須是個禱告者。我們確實也得到神邀請我們坦然無懼,定期到祂跟前「得憐恤,蒙恩惠作隨時的幫助。」(希伯來書4:16)透過禱告,神啟示我們,祂希望我們對其他人說些甚麼。這便是為甚麼作恩膏的宣講,禱告不能或缺。
2. 為甚麼禱告是難以持續的操練?
禱告是難以持續的操練,因為我們的對頭 – 魔鬼 – 不想我們禱告。撒旦知道個人私下禱告和講壇力量的關連,牠並不希望講壇大有能力。經常有喧嘩吵鬧的事情吸引了我們的關注,奪去我們的專注,他們搶走了我們禱告的時間,他們是撒旦的工具,使我們離開禱告,獨立於神。
3. 為何 有那麼多的傳道者極少禱告?
很多傳道者極少禱告的主要原因是他們的生活欠缺紀律。我們大多數人都怠懶和忽略了禱告,我們花時間準備講章,但我們卻忽略了透過禱告去預備我們的心,因為我們欠缺紀律。
我們預備講章時,需要維持紀律,透過讀經和向神禱告尋求神的協助和指引。禱告如別的職事一般需要紀律、訓練和委身。就如運動員勤力訓練自己,拒絕他人正陶醉的享樂、讓自已處於最佳狀態。因此,我們作為傳道者,必須委身於屬靈「操練」和有紀律的禱告。
4. 為何禱告是講章的指南針?
禱告對於一篇講章來說有如船的舵,它使我們向前直行。它標記著我們前面的路徑,讓我們知道講章應在那兒完結。禱告確保我們方向正確,到達終點。
5. 為何禱告和聖潔生活不能分割?
禱告和聖潔生活互相連繫,不能分割。禱告幫助傳道者在靈性上與神和諧,我們與神和諧的程度在於我們的生活有多聖潔。禱告調校我們的心,也按神的要求調校我們過聖潔的生活。
假如我們的生活中存著罪,我們無法進入有意義和真誠的禱告。因此,禱告幫助我們敏於罪或其他妨礙我們與神相交的事情。禱告是神聖的與神相遇,把我們安放在聖地與神會面,在那兒,我們要脫去我們的鞋。我們生活中若有甚麼與神的本質和屬性相違的,禱告使我們知罪,我們必須認罪,使我們可以繼續禱告。
只有當我們的生命充滿禱告,我們的生命才被轉化成聖潔。只有在這境況,我們才被聖靈的大能充滿。欠缺不斷的禱告,我們無法真正聖潔;當我們並非真正聖潔,我們無法進行帶有能力的宣講。我們可以有最好的講道大綱,做了最充足的準備,但欠缺聖潔的私生活。我們無法帶有權柄宣講神的道。
假如我們的生活並非道德純正,那麼我們的宣講就會軟弱沒有效力。假如我們的生活與神的道並非一致,我們便不能夠帶有能力地宣講神的道。神的道要先在傳道者身上發生功效,才會在會眾身上產生效能。
約翰衛斯理希望傳道者「除了罪以外,便甚麼都不怕,除了神以外便不渴求甚麼。」
為了有能力為神宣講,我們必須過聖潔的生活。聖潔的生活生長出禱告的生活。
禱告的生活微弱,宣講神的道的能力也微弱;健壯的禱告生活,生出健壯的聖潔生命,產生健壯的宣講生命。如果我們過不聖潔的生活,我們不會禱告;但如果我們與神同行過聖潔的生活,我們會不斷禱告。
第二部份:講道的準備
講道大綱、第二部份
我們要得出一個講道大綱,我們須從經文的文本著手(過去數期,我們在這網上牧師雜誌已詳細討論),因講道大綱從文本結構而來。而從文本結構轉移至講道大綱,我們可稱這過程為「講章的轉移」(sermonic shift)。
I. 從文本結構到講章大綱
從文本結構轉移至講章大綱是從「聖經世界」(即聖經作者寫聖經的時代)轉移至「現今世界」(即我們居住的世界)。因此,我們表達的思想要(1)不受時空限制。(2)不受人物限制(除了神和主耶穌)。(3)不受地域限制。
換句話說,講道大綱並非論說過去的事情,也非某人或某處境的事件。反之,講道大綱是有約束力的原則和放諸四海皆準的真理。我們在這裡嘗試做的是讓我們的講道大綱和聽眾達至交流,讓他們能夠理解與及和他們相關連;這透過(1)把文本的概念透過「抽取階梯」(Ladder of abstraction)轉移為概括、永恆的真理;(2)把這永恆的真理應用在今日的生活中(即聽眾能夠在生活中加以應用)。
假如你沒有這樣做,你的聽眾或會這樣說:「這對使徒來說是好的,但對我有甚麼用處呢?我為何要聽這次的講道呢?」如果我們講道大綱的重點是放諸四海皆準的的永恆真理(不受時空限制的原則),同時聚焦現代的應用(即和現在的聽眾相關),便能克服這挑戰。
每篇經文都有對今天來說不受時空限制的真理,我們的工作是將他們找出來,然後以原則的方式表達出來。華德凱瑟博士(Dr. Walter Kaiser)稱它為「原則化」,這些原則成為我們講道大綱的「重點」。
II. 議訂講章重點
將文本大綱寫出來後,接著就是寫講道大綱。寫講道大綱的起點是清楚而確切地表達重點和子點。重點組成了骨架,就像一本書每章的標題,我們將宣講內容掛在這個骨架上。
1. 甚麼是重點?
重點是把經文的每個思想用一句話表達出來。它們把原有的文本結構重新陳述,以永恆的原則和真理的方式表達出來。重點回答了:「我們今天可從經文學到了甚麼呢?這與我們有甚麼關係呢?當中有甚麼可應用的永恆真理呢?」
2. 怎樣發掘重點?
重點從你閱讀的經文所發現的文本結構而來。因此,找出文本結構是建立講道大綱的第一步。與文本結構相同,講道大綱的重點和結構,與文本的「思路」吻合。
發掘經文的重點,你可透過找出聖經作者要傳遞的永恆原則(不受時間限制的真理),那不單是給聖經寫作時期的聽眾,也是給我們的信息。
3. 怎樣把重點議訂出來(清楚確切地表達)?
重點是原則的陳述。議訂重點的要旨在於「生活應用」。華德凱瑟對重點所作的描述:「是作者對永恆真理所提出的提案、論點、敘述和演繹,聚焦在教會目前的需要應用它們。」(Kaiser, Toward An Exegetical Theology, 152)這些都是不受時空限制的陳述句和永恆真理,以生活應用的形式表達出來。它們是呼召聽眾作回應的提案,將真理內在化的提案。
因此,重點是把經文的每個思想用一句話表達出來。它們以清楚確切的方式表達,以致它們(1)不會淡化或改變經文內容;(2)把作者原有的目的,與及原文的主題原原本本地表達出來;(3)將作者原本要傳遞的永恆真理反映出來。
你怎麼表述你的神學原則,取決於經文的寫作風格。假如你處理的是教誨性質的材料(如羅馬書),這相對地簡單,你只需要把教導以提案的方式表達(講道的各點),並呼召聽眾作出回應。
假如你所處理的並非教誨性的經文,就較為複雜。首先將你要宣講的經文,逐段把段旨以一句話總結出來,這句話必須按照作者的寫作目的,即神學和應用要素。要找出每個段落所表達的,可以是極具挑戰的工作,例如記敘體裁的材料。
4. 重點的特質是甚麼?
因重點是永恆、放諸四海皆準的聖經真理,每個重點都必須以(1)現在式或將來式表述(而不是過去式)(譯者註:中文動詞不含時態);(2)陳述句要完整(即概念含有完整的「原則」,單看重點也能徹底明白講章);(3)不包含人名(神和基督的名字除外)或地名;(4)並非過去事件的描述,否則講章便成了古代歷史,與我們的聽眾沒有直接關係。
5. 結論
這些聖經原則,成為你的講章大綱。透過這方法,你就像架一條橋,消除了聖經文本的古代世界和聽眾的現代社會的鴻溝。這基本上是文本結構(文本的世界)和講道大綱(現今世代)的分別。
下期,我會討論怎樣檢測重點,並且舉幾個例子比較講道大綱和文本結構。當你看到那些例子時,我相信你會明瞭從文本結構建立講道大綱付出的努力所帶來的好處。
與此同時,以下由歐德福博士所寫的靈修文章《福音中的聖徒群體》(The Communion of the Gospel)。从其中,你會看到他把重點從文本結構寫成永恆的神學原則。
第三部份:靈修
《福音中的聖徒群體》(哥林多前書1:26-31)
歐德福博士著
繼有關教會分黨的教導,保羅繼續展示衝突和爭論不單從對福音的錯誤信念而來,還因對福音群體產生了錯誤觀念。
在祂神聖自主和超出人所能理解的智慧,神的設計是使那回應福音的人,明白他們是不配得的。因此,福音的群體知晓:在神面前屬肉體的絕不會得著榮耀。哥林多的教徒並沒有看到這真理,他們因而打著代表他們領袖的旗號,產生了激烈的爭競。不過,使徒保羅處理這問題時,描述了神呼召人的方法,揀選方法和在基督裡的信徒群體的管治。從閱讀在我們當前的幾節經文時,我們看到:
I. 神透過樸實的福音揀選祂的子民
「弟兄們哪!可見你們蒙召的,按著肉體有智慧的不多,有能力的不多,有尊貴的也不多」(哥林多前書1:26)。保羅透過權威的語氣邀請讀者給哥林多教會進行調查,察看那些被算作成員的,明顯地,他們當中只有少數,或許能被稱為「有智慧」、「有能力」或「尊貴」的。當然,在歷史的長河中,基督的教會都是這樣。保羅的含意很直接和明確。
1) 樸實的福音對許多在智慧領域有成就的人沒有吸引力:「蒙召的,按著肉體有智慧的不多,有能力的不多,有尊貴的也不多」(哥林多前書1:26)。未重生的人有一個自然傾向,他們的思想獨立於神。就如我們在考慮人類智慧時已經看到,那是「屬地的、屬情慾的、屬鬼魔的」(雅各書3:15)。除非一個人已準備悔改或改變主意接納神的智慧,沒有智慧他可憑藉得救(參馬太福音18:3)。
若要寻求支持這說法的经文,我們只要還記得我們的救主的在地上進行事工期間,祂在靈裡喜樂,祂曾舉目看天並歎息,說:「父啊,天地的主,我感謝你!因為你把這些事向聰明智慧的人隱藏起來,而向嬰孩卻啟示出來。父啊,是的,因為你的美意本是如此。」(馬夫福音11:25-26)。
事實上,神宣告世人憑自己的智慧不認識神(哥林多前書1:21)。這拒絕了使用哲學進路探討永恆事件的資格,「使凡有血肉之軀的,在神面前,一個也不能自誇。」(哥林多前書1:29)
2) 樸實的福音對很多有影響力的人沒有吸引力:「…蒙召的…有能力的不多…」(哥林多前書1:26)。未重生的人有一個自然傾向,他們處事獨立於神。「有能力的人」泛指那些透過他們的成就有一定影響力的人。除非這因擁有影響力而來的驕傲隨從基督被釘十字架,否則,它只是被隱藏了的問題。我們都熟悉以弗所教會的丟特腓,他愛好表現,除了衝突、紛爭和爭競以外,他沒有為教會做甚麼事情(約翰三書)。誠然,因他的影響力,他不單攻擊耶穌所愛的門徒約翰,還在會中拒絕款待所有與這位屬神的人有聯繫的人。他也被強烈地被暗示他攔截了約翰給教會的一封書信,以致這封信從未在教會中向會眾宣讀。這都表明未被釘十字架的影響力是腐敗的。故此,「有能力」而蒙召的不多。神定意:「使凡有血肉之軀的,在神面前一個也不能自誇。」(哥林多前書1:29)
3) 樸實的福音對很多尊貴的人沒有吸引力:「…蒙召的…有尊貴的不多…」(哥林多前書1:26)。未重生的人有一個自然傾向,他們的生活獨立於神。很多釋經家都同意「尊貴」這詞用於與貴族相連的家庭,顯示他們的高貴身份。雖然有極罕有的例子,我們可以看到極少貴族被福音吸引。
在保羅的時期,有些顯赫的人物如雅典的丟尼修(使徒行傳17:34),方伯士求保羅(使徒行傳13:6-12),帖撒羅尼迦和比里亞的尊貴婦女(使徒行傳17:4-12),還有使徒自己被呼召進神的兒子的團契中。我們都認識一些名人如親岑多夫(Count Zinzendorf),居永夫人(Madame Guyon),他們都加進被拯救群體的例子。
英國有一位卓越女士亨丁登(Lady Huntington),聽了火熱的傳道人羅蘭希爾(Rowland Hill)的宣講信主。她曾說,她得救歸功於 “M” 這個字母。假如哥林多前書1:26「不多」這詞英文聖經的翻譯 “not many”,若少了一個字母 “M” (not any),意思便會變成「有智慧的,有能力的和尊貴的沒有一人得救」。不過,保羅卻說:「蒙召的,按著肉體有智慧的不多,有能力的不多,有尊貴的也不多。」在過去曾有人得救,在將來也會有人得救,直到基督的教會人數滿足。可是,事實歸事實,樸實的福音對那些推動帝國主義的人並不吸引。在這裡再重申,神的旨意是「使凡有血肉之軀的,在神面前一個也不能自誇」(哥林多前書1:29)。
任何人如果對教會生活有認識,都會知道衝突、爭競和分黨源於得到賞識的慾望。只有當我們明白到我們不能處於與神分隔的情況下思想、工作和生活,真正的謙遜與由此而來的和諧,才可在神的子民的團契中出現。接著保羅轉移強調同一課題的另一點,他指出:
II. 神透過至高無上的福音揀選祂的子民
「神卻揀選了世上愚拙的,叫有智慧的羞愧;又揀選了世上軟弱的,叫那強壯的羞愧。神也揀選了世上卑賤的,被人厭惡的,以及那無有的,為要廢掉那有的。」(哥林多前書1:27-28)這兩節經文教導人永不要忘記凡有血肉之軀的,在神面前一個也不能誇口。神的設計是祂的揀選恩典展示出福音的至高無上。換句話說:
1) 神選擇拯救愚蠢的人。「神卻揀選了世上愚拙的,叫有智慧的羞愧…」(哥林多前書1:27)。保羅運用來描述人類的字,我們譯作「愚拙」,那是「呆笨」、「不機靈」、「愚昧」或「愚蠢」,但神在祂的恩典中挑出這樣的素質,透過基督的拯救工作,擊敗世上的智者。
人類的哲學家永不能解釋重生的奇妙。心理學家嘗試分析,醫生嘗試診斷和科學家進行實驗,三者最終都被所發生的轉化,使他們困惑。
2) 神選擇拯救軟弱的人。「神卻揀選了世上軟弱的,叫那強壯的羞愧。」(哥林多前書1:27)軟弱是未曾知曉神拯救恩典的男女的另一特質。保羅描述他們是「軟弱」的。這個字的意思是「欠缺力量」或「無能為力」。我們被提醒:「因我們還軟弱的時候,基督就按所定的日期為罪人死。」(羅馬書5:6;另參提多書3:5)
人對自己的拯救工作無能為力。沒有比在這個高度文明的世代,我們找到更多有關我們軟弱的證據。哲學家無法解答人類超自然的起源,生存在世上的目的和最終歸處。同樣地,科學方法被證明了不足以處理人類犯罪的最基本問題,加上人類的創造力,人類使世界產生更多的問題和破壞。再次重申,這正是主耶穌基督的福音超然得勝的地方。透過十字架的信息,神揀選了軟弱的人,叫那強壯的羞愧,叫那世上被認為有能力的羞愧。
3) 神選擇拯救墮落的人。「神也揀選了世上卑賤的,被人厭惡的,以及那無有的,為要廢掉那有的。」(哥林多前書1:27-28)保羅在這裡使用了三種狀況來描述人的「墮落」。「卑賤」含有與生俱來的低下狀況,在道德上沒有價值;「被壓惡」表示可鄙的;「那無有的」表達那在世上沒有專長的庸人。
這是一幅沒有盼望的墮落人類的圖畫。然而,主耶穌透過祂的十字架救恩,拯救這樣的男男女女,把那認為有的,化作無有。這可以解釋為基督透過祂所做的創作性工作,把人類認為是充滿能力和重要的,變作最無益的,最沒有價值的。
因此,從「十字架的信息」,我們可以看到給愚拙的人帶有指示性的福音,給軟弱的人拯救的福音,給墮落的人創造性的福音。在這些失喪的男女中,神建立祂的聖徒群體。我們的救主多奇妙啊!
保羅在這段落的結束章節中,還有這真理的另一方面和我們分享:
III. 神透過全備的福音保護祂的子民。
「…使祂(基督)成為我們的智慧、公義、聖潔、救贖。」(哥林多前書1:30)對於那些回應福音揀選的人,他們在主耶穌基督裡得到完全充足的供應。在基督裡所彰顯出來神的智慧,可以得出:
1) 救恩滿足我們過去的需要。「…使祂(基督)成為我們的…公義…」(哥林多前書1:30),意思是我們被宣告無罪,在基督裡,我們達到的生活狀態是別的地方無法給予我們的 – 那是罪得赦免的確據和內心的平安。還有,它讓我們可以在神面前站立,不管是地獄的魔鬼,地上的人類或是天上的天使,都不能攻擊我們。
2) 救恩滿足我們現在的需要。「…使祂(基督)成為我們的…聖潔…」(哥林多前書1:30),Dr. Campbell Morgan 指出聖潔是「透過分隔的淨化過程」。它既是位置性的,也是過程性的,這是基督的生命每分每秒內住在我們裡面。因為神完完全全在我們的救主裡居住,當我們在基督裡,透過基督的豐盛,我們生活上沒有甚麼需要得不到滿足。
3) 救恩滿足我們即將出現的需要。「…使祂(基督)成為我們的…救贖…」(哥林多前書1:30)。「救贖」在這裡指「從所有權能得到終極的釋放」。這節經文翻譯作「救贖」的希臘文,在新約共出現十次,每次出現都指向將來,並非過去或現在。保羅在別處也說了相同的話:「…我們得救,現今比初信的時候更近了。」(羅馬書13:11)這話與使基督成為我們的救贖意義相同。這是終極從所有勞役和限制得釋放的保證,到那時,基督把我們從罪中釋放。那日是祂使我們不光彩的身體換上新衣,和祂榮耀的身體一致。
這是神以全備的福音保護聖徒群體。保羅提出這真理是要除去人類自誇的本性。故此,他在結語時引用耶利米書9:24「誇口的卻因他有聰明,認識我是耶和華。」
給論:
使教會分裂的原因,是人類肉慾上尋求人類的智識、影響力和聲譽。但使徒保羅忍受痛苦地顯明沒有人擁有任何榮耀,人亦不因為得救而享榮耀,因為得救是出於基督耶穌在馬糟出生,學習當木匠,在自己人的地方受試探,被釘十字架和復活,透過普通人的口傳和生命傳遞信息。我們若從這方向認識我們的救主,我們便在同一處境,在同一生命中聯合,在同一的榮耀得到滿足。聖經寫道:「…誇口的,當指著主誇口」(哥林多前書1:31)。
第四部份:講道大綱
要聆聽這幾篇英語講道,請點擊連結: Link 1 - 約翰福音 10:10-13; Link 2 - 約翰福音10:14-16; Link 3 - 約翰福音10:16-18
標題:耶穌是好牧人 (約翰福音 10:10-18)
第 #1點:好牧人親自照顧羊 (10-13)
1. 祂給祂的羊豐盛的生命 (10)
2. 祂為羊捨命 (11-13)
第 #2點:好牧人和羊有個人關係 (14-18)
1. 這是親密的關係 (14-15a)
2. 這是貴重的關係 (15b)
3. 這是廣闊的關係 (16)
4. 這是穩固的關係 (17-18)
(1) 這關係如父神的愛穩固 (17)
(2) 這關係如子的大能穩固 (18)
結論:
1. 耶穌是為我們而死的好牧人
2. 耶穌是為我們而活的好牧人
3. 耶穌是為我們而來的好牧人
Related Topics: Pastors
Lesson 18: The Ministry We Avoid (1 Thessalonians 5:14)
Related MediaNovember 27, 2016
Our text urges us to engage in something that we all tend to avoid: the ministry of admonishing a disobedient brother or sister in Christ. Most of us don’t like doing this. I don’t like doing it! In fact, if you like admonishing a person who is in sin, you probably shouldn’t do it! But it is a vital ministry in the body of Christ which we all need to understand and practice, in spite of our natural inclination to avoid it. Without this ministry of godly correction, many in the church will succumb to the temptations that constantly bombard us from the world, the flesh, and the devil.
Perhaps you’re thinking, “That’s the job of the pastor and elders, isn’t it? They know how to admonish better than I, so I’ll just let them do it.” Yes, admonition is especially the job of the church leaders, as we saw in verse 12 (NASB, “instruction” is “admonition”). But “brethren” in verse 12 addresses the entire church and so it is likely that “brethren” in verse 14 speaks to the same group. Not only the leaders, but also the entire church, must patiently “admonish the unruly, encourage the fainthearted, [and] help the weak” (1 Thess. 5:14).
Other texts repeat this command. In 2 Thessalonians 3:15, with regard to anyone who does not obey Paul’s instruction in that letter, he tells the church, “Yet do not regard him as an enemy, but admonish him as a brother.” In Romans 15:14, Paul states, “And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.” In 1970, Jay Adams launched the biblical counseling movement with his book, Competent to Counsel [Baker], based on that verse. He called it “nouthetic” counseling, based on the Greek word for “admonish.”
Since admonishing one another is a ministry which the entire body is to engage in and since it is a vital ministry for the health of the church, my aim in this message is to help equip you regarding what this ministry is and how we should carry it out.
All believers are responsible to admonish those who are leading an undisciplined, disorderly life.
1. To admonish others, we need to overcome some common excuses.
*“I’m afraid to do that sort of thing!” Husbands and wives are often afraid to exercise this ministry toward one another. Husbands will say, “If I confronted her sin, she would give me the silent treatment for a week! She’d never let me forget it!” Wives will say, “If I confronted him with his sin, he’d explode! Besides, the Bible commands me to be submissive to him!” (Normally, wives tend to ignore that command, but they’ll use it if it gets them out of confronting their husband’s sin!)
Many pastors are afraid to confront sinning church members, especially those who wield influence in the church. I heard of a pastor who wouldn’t confront an elder who was committing adultery because he threatened to sue the church or to get the pastor fired. Another pastor refused to confront a woman who sang solos in the church, even though she was divorcing her husband for unbiblical reasons. He said that he didn’t want to touch that one for fear of stirring up a hornet’s nest! You may shrink from confronting a sinning friend for fear that he will become angry with you.
*“I don’t want to be judgmental.” “Do not judge so that you will not be judged” (Matt. 7:1), is one of the most misapplied verses in the Bible! Jesus was not forbidding making judgments about another person’s spiritual condition. If you keep reading, in verse 6 Jesus tells us not to give what is holy to dogs and not to cast our pearls before swine. You can’t obey that verse unless you judge that the other person is a dog or a swine! Rather, in the context He meant, “Don’t judge others for minor sins in their lives while you ignore major sins in your life. First, take the log out of your eye and then you can help your brother with the speck in his eye.”
But that leads to another reason why we shy away from admonishing others:
*“Who am I to correct someone else when I’ve got my own issues?” We’re afraid that if we try to talk to a brother or sister about his or her sins, they will point their finger back at us, and we know that we’re guilty as charged. So we avoid bringing up the other person’s sins in hopes that he will not bring up our sins! But that approach just allows us all to perpetuate ongoing sins! Scripture commands us to confess and forsake all known sin so that we are cleansed vessels, fit for the Master’s use (2 Tim. 2:21). We don’t have to be perfect to admonish the unruly (or it would never get done), but we do need to judge our own sins first.
*“We need to be tolerant and loving.” The secular philosopher, Allan Bloom, pointed out thirty years ago (The Closing of the American Mind [Simon & Schuster]) that tolerance has become the chief “virtue” in Western civilization. If you call anyone’s behavior, no matter how outrageous, “evil” or “wrong,” you’re viewed as arrogant and intolerant, which is the only sin. He wrote (p. 27), “There is no enemy other than the man who is not open to everything.” But it is not loving to be tolerant of someone’s sin. Sin always damages the sinner and those who are sinned against. Sin destroys Christian families. Worse, when those who profess to be Christians continue in sin, it tarnishes God’s glory before the world. If we truly love others and seek God’s glory, we will be intolerant of their sin!
*“Maybe the problem will go away on its own.” Yes, sometimes the Holy Spirit convicts the sinning person without anyone’s intervention, leading to repentance. God is patient and gracious with us in our imperfection. And, there is wisdom in praying for the person to repent and waiting for the right time to admonish him about his sin. But usually God uses the ministry of a faithful believer to bring the sinning person to repentance.
*“Maybe the elders or someone else should do it. I’m just not good at this sort of thing!” Sometimes the elders should be the ones to admonish the unruly. But the general principle is that if you know the person, you will be more effective helping him turn from his sin than an elder who doesn’t know him as well as you do. If you need coaching, an elder can provide that and help you grow in the process. But it is not loving to distance ourselves from a fellow believer and passively watch him continue in sin. So we need to overcome these excuses and lovingly admonish the unruly.
2. To admonish correctly, we need to discern the other person’s spiritual condition and understand what admonition is.
A. To admonish correctly, we need to discern the other person’s spiritual condition.
1 Thess. 5:14; “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.” One approach doesn’t fit all! You should not encourage the unruly nor admonish the fainthearted or weak. “Unruly,” was often used in military contexts to mean, “to be out of step, out of order, undisciplined, unbridled, or to act irresponsibly” (Gerhard Delling, Theological Dictionary of the New Testament [Eerdmans], ed. by Gerhard Kittel, 8:47). When I was in the Coast Guard boot camp, sometimes a wise guy in our unit would deliberately march out of step or turn left when we were commanded to turn right. At times, this was funny, but if we were carrying rifles over our shoulders, it could be dangerous if you caught someone’s rifle in your face.
Here, Paul may be referring to those who had quit their jobs in anticipation of the Lord’s near coming and were sponging off the rest of the church. He alludes to this in 1 Thessalonians 4:11-12, and directly addresses it at length in 2 Thessalonians 3:6-12. He describes these brothers as “leading an unruly life and not according to the tradition which you received from us” (2 Thess. 3:6). He states further (2 Thess. 3:11) that they were “leading an undisciplined life, doing no work at all, but acting like busybodies.” They may have been teaching falsely that the day of the Lord had already come (2 Thess. 2:1-2). So their disobedience probably went beyond not working. They were generally out of line in their Christian lives.
So to admonish correctly, we first need to determine where the other person is at spiritually. If he is fainthearted or weak, he doesn’t need admonishing, but encouragement or help. If he’s spiritually immature, he needs gentle instruction in how to grow up in the Lord. When my kids were little, I tried to discern whether they were acting immaturely or being defiant. If a three-year-old is acting like a three-year-old, you try to help him behave in a better way. If a ten-year-old is acting like a three-year-old, he needs stronger correction. But if any child is defying your authority as a parent, you need to make it very clear that they can’t do that, even if they are tired or hungry. So before you admonish another person, try to gauge his spirit. Ask some questions to discern his spiritual condition.
B. To admonish correctly, understand what admonition is.
To admonish means to strongly encourage, correct, or warn someone to change from behavior that is wrong or potentially wrong according to Scripture. It is related to the word for “mind,” so it involves imparting knowledge, understanding, or instruction with a view toward correction. But it is also an appeal to the will and feelings, not just to the intellect (F. Selter, The New International Dictionary of New Testament Theology [Zondervan], ed. by Colin Brown, 1:568). The intensity of our appeal to the person needs to be in proportion to the level of danger that he is in, so that he feels our genuine concern or even alarm. If someone is cruising toward a deadly waterfall, you’ve got to use some emotion to warn him!
It’s crucial that you use the Bible and not your own opinion when you admonish someone. If you say, “In my opinion, looking at pornography is spiritually dangerous,” the other person may reply, “Thanks, but in my opinion, everyone does it and it’s really harmless as long as you aren’t addicted to it.” But if you take the person to Matthew 5:27-30, where Jesus says that the person who doesn’t take radical measures to rid his life of lust is headed for hell, it has a lot more clout than your opinion does!
When you admonish someone who is unruly, you should expect resistance. Often the person who is straying from the Lord will be defensive, because he doesn’t want to face his sin. Or, he will blame others or blame his circumstances, because he doesn’t want to admit that he is responsible for it. Sometimes he will try to divert your admonition by bringing up some fault or shortcoming he sees in your life. Be prepared so that you don’t respond in anger or allow the conversation to shift to you. One way to diffuse tension is to ask pointed questions: “Are you telling me before God that you’re not looking at pornography? Do you think that He approves of your behavior?”
But no matter how gently you confront the sinning person, it’s easy to come across as harsh or judgmental. So how can we admonish the unruly without condemning him?
3. To admonish others, we need to be prayerful, humble, Christlike, and knowledgeable of God’s word.
A. To admonish others, be prayerful.
Talk to God much about the person before you try to talk to the person about God. If you’re eager to admonish, you should probably wait and spend more time in prayer. When you finally do meet with the person, you can begin by saying, “I’ve been praying a lot for you lately, because I’m really concerned about where I sense that you’re at spiritually.”
B. To admonish others, be humble.
Don’t come down on the other person as if you live a sinless life and you can’t understand why he is sinning! You’re just as prone to temptation and sin as he is. The next time, he may be admonishing you. Paul instructs (Gal. 6:1), “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted.” None of us are above temptation!
C. To admonish others, be Christlike.
“You who are spiritual” means, “You who walk in the Spirit and display the fruit of the Spirit,” which Paul has just described in the preceding context (Gal. 5:22-23): “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law.” Admonition normally should be bathed in patience, kindness, and gentleness.
Granted, sometimes Jesus confronted His disciples bluntly and forcefully (Matt. 16:23): “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.” The apostle Paul, filled with the Spirit, said to Elymas the magician, who was trying to turn the proconsul in Cyprus away from the faith (Acts 13:10-11): “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” So there is a place for strong, direct confrontation. But it’s easy to operate in the flesh and not in the Spirit, so my counsel is to default toward patience, kindness, and gentleness.
D. To admonish others, know God’s word, especially as it relates to the problem at hand.
You want to appeal to God’s authority, not to your opinion. To do that, you’ve got to know what God’s word commands and where you can find that command in Scripture. You want to offer not only rebuke and correction, but also training in righteousness (2 Tim. 3:16). So you need to offer practical biblical help for how the person can gain victory over his sin. Your aim is never to prove that the sinning person is wrong and leave him feeling guilty, but rather to help him turn from his sin and be restored to the Lord.
So, to admonish others biblically, we need to overcome our excuses. We need to discern the other person’s spiritual condition and understand what biblical admonition is. We need to be prayerful, humble, Christlike, and knowledgeable of God’s word. Finally:
4. To admonish others, we must be passionate, personal, persistent, purposeful, and preventative.
A. To admonish others be passionate.
As Paul told the Ephesian elders (Acts 20:31), “Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.” His tears showed them how much he cared for them. Paul admonished his converts as a loving father would warn his children (1 Cor. 4:14): “I do not write these things to shame you, but to admonish you as my beloved children.” You want the other person to feel your concern for him. If you know about a brother who is in sin and you shrug your shoulders and say, “Whatever! It’s his life!” you aren’t loving your brother.
B. To admonish others be personal.
Paul says that he admonished each one. In Colossians 1:28, he sums up his approach to ministry: “We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ.” Certainly there is a place for admonishing a group through preaching (2 Tim. 4:2), but sometimes the sermon goes right by a person who is in sin. He won’t get it until you sit down with him personally and help him apply God’s word to his specific problem.
C. To admonish others be persistent.
Paul admonished the Ephesian elders night and day for three years. This means that he did it over and over as needed. Don’t give up if the person doesn’t respond immediately. This doesn’t mean that you should nag or hound him, but rather that you don’t give up after the first try and say, “I tried, but he wouldn’t listen!” Where would you be right now if the Lord had given up on you after the first try?
D. To admonish others be purposeful.
Your goal is not to embarrass the other person or to put him down, but to help him be “complete in Christ” (Col. 1:28). Your aim is for his life to glorify God.
E. To admonish others be preventative.
This is implied in Colossians 3:16: “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” It should also happen through biblical preaching, which includes reproving, rebuking, and exhorting with great patience and instruction (2 Tim. 4:2). In the home, fathers should be doing preventative admonition (Eph. 6:4): “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.” “Instruction” is the Greek word for admonition or correction. Fathers should take the lead in training their children in the Lord, but this does not exclude mothers. When I was a young father, an older godly man whose father wrote the chorus, “Spirit of the living God, fall fresh on me,” exhorted me, “Read the Bible and pray with your family often.” It was wise counsel and I pass it on to every father here.
Conclusion
But maybe you’re still hesitant to admonish another believer because of verses like Proverbs 10:12, which states, “Hatred stirs up strife, but love covers all transgressions.” Peter alludes to that verse (1 Pet. 4:8), “Above all, keep fervent in your love for one another, because love covers a multitude of sins.” And, Proverbs 19:11 states, “A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression.” Don’t these verses mean that we should overlook others’ sins rather than correcting them?
First, as I said earlier, we need to distinguish between spiritual immaturity and deliberate disobedience of God’s clear commands. If a person needs to grow up, gently come alongside and help him see where and how he can grow. Or if a person has inadvertently offended you, you may need to absorb it unless it’s a repeated pattern. But if he’s violating God’s word, he needs to be admonished, so that he doesn’t reap the consequences of sin.
Also (here I’m indebted to Stuart Scott, The Exemplary Husband [Focus Publishing], pp. 361-363; see, also his helpful chapter 15, “A Husband’s Resolve: Helping His Wife Deal with Her Sin”), the commands to cover others’ sins are not in contradiction of the Scriptures that exhort us to go to the person who sins in an effort to restore him (Matt. 18:15; Gal. 6:1; 2 Tim. 2:24-26). Stuart Scott explains (ibid. p. 363, italics his), “‘Love covers (or conceals) a multitude of sins’ means, love does not take into consideration, bring up, or share sins that have already been dealt with.” He adds, “We cannot gather from any of these verses that God wants us to do nothing about sin. Instead, He wants us to react in a godly way, deal with sin His way and then truly forgive by covering it.”
Paul sums up this ministry of admonition or correction in one sentence (2 Tim. 2:24-26): “The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.” Don’t be quarrelsome. Be kind. Teach God’s word. Be patient and gentle. Pray for God to grant repentance. But, do it! It’s a ministry we all want to avoid, but it’s a vital ministry for the spiritual health of God’s people. So, do it!
Application Questions
- Which aspect of giving biblical admonition is the most difficult for you? Why? How can you overcome it?
- How can you know when to correct someone and when to let his or her faults go? What biblical guidelines apply?
- Does a wife’s submission to her husband mean that she should not admonish him regarding his sins? Why/why not?
- We are to admonish with kindness and gentleness, but both Jesus and Paul gave some sharp rebukes (Matt. 16:23; 17:17; 23:1-36; Acts 13:9-11). How can we know how strongly to admonish those in sin?
Copyright, Steven J. Cole, 2016, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation
Related Topics: Christian Life, Church Discipline, Discipline, Fellowship, Hamartiology (Sin), Relationships, Sanctification
La Revue Internet Des Pasteurs, Fre Ed 21, Edition de l’automne 2016
Edition d’Automne 2016
Auteur: Dr. Roger Pascoe, Président,
L’Institut pour la Prédication Biblique,
Cambridge, Ontario, Canada
(http://tibp.ca/)
“Renforcer les capacités de l’Eglise dans la Prédication Biblique et le Leadership”
Premiere Partie: La Puissance Dans La Predication, Pt. 4
“La puissance de la Prière”
La prière, c’est le centre même de la puissance spirituelle. L’apôtre Paul a formulé une demande de prière en ces termes : « Du reste frères, priez pour nous, afin que la parole de Seigneur se répande et soit glorifiée… ». (2 Thess. 3:1) De même, il demande : “faites en tout temps par l’Esprit toutes sortes de prières et de supplications ; veillez à cela avec une entière persévérance et priez pour tous les saints – Priez pour moi, afin qu’il me soit donné, quand j’ouvre la bouche, de faire connaître hardiment et librement le mystère de l’Evangile… ». (Eph. 6:18-20) De plus, « persévérez dans la prière, veillez-y avec actions de grâces; priez en même temps pour nous, afin que Dieu nous ouvre une porte pour la parole, en sorte que je puisse annoncer le mystère de Christ, pour lequel je suis dans les chaînes » (Col. 4:2)
Notez dans ces passages que Paul établit un lien direct entre la prière et la prédication. Il est clair que selon lui, la prière est le centre même de la puissance spirituelle. En ayant donc cela à l’esprit, essayons de nous poser les questions difficiles suivantes :
1. Pourquoi La Prière Personnelle Est-Elle Une Question Importante (A Résoudre) Pour Assurer Une Prédication Puissante?
Pour prêcher avec une puissance accrue année après année, le prédicateur se doit d’avoir une expérience continuellement renouvelée avec Dieu, et cela n’est possible qu’à travers la prière. La prière personnelle est le moyen par lequel nous expérimentons une nouvelle relation et une nouvelle marche avec Dieu. C’est à travers cette communion privée avec Dieu dans la prière que nos âmes sont restaurées et que nous redécouvrons encore et encore le cœur de Dieu.
Rien n’encourage et expose plus à la vision spirituelle que la prière et la lecture de la parole de Dieu. Si un prédicateur se refuse de payer le prix en passant constamment beaucoup de temps avec Dieu, sa source tarira. Mais, lorsque passons du temps dans la présence de Dieu, Dieu réapprovisionne nos ressources spirituelles et nous revitalise. La prière secrète nous transforme et ravive notre passion pour Dieu. Seule la prière dans le lieu secret nous maintient spirituellement éveillés.
Pour que la prédication soit accompagnée de puissance, le prédicateur doit être un homme de prière. En effet, Dieu nous invite à venir sans réserve et de manière régulière en Sa présence afin « d’obtenir miséricorde et trouver grâce pour être secourus dans nos besoins » (Héb. 4 :16). A travers la prière, Dieu nous révèle ce qu’il veut que nous communiquions au peuple. C’est pourquoi la prière personnelle est un élément vital pour l’onction de la prédication.
2. Pourquoi La Prière Est-Elle Une Discipline Difficile A Maintenir?
La prière est une discipline difficile à maintenir en raison du simple fait que notre adversaire, le diable veut nous en empêcher. Satan sait qu’il existe un lien direct entre la prière personnelle et la manifestation de la puissance à la chaire (dans la prédication), et il ne veut pas que la puissance se manifeste pendant la prédication. Il existe toujours des choses qui attirent irrésistiblement notre attention. Lorsqu’elles viennent à nous voler du temps qu’on aurait pris dans la prière, ce sont des outils dont Satan se sert pour nous entrainer loin de la prière et loin de Dieu.
3. Pourquoi Y A-T-Il Si Peu De Prière Dans La VIe De Si Bon Nombre De Prédicateurs?
La principale raison qui explique le si peu de place de la prière dans la vie de beaucoup de prédicateurs, c’est le manque de discipline personnelle dans leur vie. Beaucoup d’entre nous sont paresseux et négligents vis-à-vis de la question de la prière. Nous passons du temps à préparer le sermon, mais nous avons tendance à négliger la préparation de nos coeurs par la prière, parce que nous manquons de la discipline.
Nous avons besoin de discipline dans la préparation de notre prédication en étudiant la parole de Dieu et en priant pour obtenir l’aide et la direction de Dieu. La prière requière la même discipline qu’il faut pour toute autre occupation où la formation et l’engagement sont exigés. De même que les athlètes s’entraînent diligemment et se réservent de certains plaisirs que, peut-être, d’autres personnes se permettent, dans le but de conserver la meilleure forme possible, nous aussi, prédicateurs, nous devons nous dévouer à la « formation » spirituelle et à la discipline de la prière.
4. Pourquoi La Prière Est-Elle Comme Une Boussole Pour (Orienter) Le Sermon?
La prière est comme une boussole pour le sermon, dans ce sens qu’elle joue le même rôle que le gouvernail dans un navire. Elle nous maintient dans la bonne direction. Elle indique le chemin à l’avance. Nous savons le point auquel nous voulons arriver dans notre sermon, et la prière permet de nous assurer que la direction prise nous y conduira à la fin.
5. Pourquoi Prière Et Vie Sainte Vont De Pair?
La prière et la sainteté sont deux choses étroitement liées. La prière tient l’esprit du prédicateur en harmonie avec Dieu, et nous nous ne pouvons rester en harmonie avec Dieu que si, et seulement si nous vivons une vie sainte. La prière est le moyen qui garde nos cœurs attachés à Dieu ; et pour rester attachés à Dieu, il faut une culture de la sainteté.
Nous ne pouvons pas entrer dans une attitude de prière sérieuse et authentique tout en traînant le péché dans notre vie. C’est pourquoi la discipline que commande la prière nous rend permanemment sensibles au péché et à toute autre chose qui perturbe notre communion avec Dieu. La prière en tant qu’un moyen de rencontre divine avec Dieu nous conduit vers un lieu saint où nous avons l’obligation de nous déchausser. Dans la prière, nous sommes convaincus de tout ce qui, dans notre vie est contraire à la nature et au caractère de Dieu, et que nous devons, pour continuer dans la prière, juger et confesser.
Ce n’est qu’en demeurant constamment dans la prière que nous parviendrons à une vie sainte. Et c’est alors que nous sommes remplis de l’onction puissante de l’Esprit Saint. Sans une vie de prière constante, nous ne pouvons guère parvenir à une véritable sainteté ; et si nous ne sommes pas véritablement saints, nous ne pouvons pas prêcher avec puissance. Nous pouvons avoir le meilleur plan de sermon, et avoir fait la recherche la plus diligente, mais si notre vie privée manqué de sainteté, nous ne saurons prêcher la parole avec puissance.
Si notre vie privée est moralement impure, alors, notre predication sera inefficace et faible. Nous ne pouvons pas prêcher la parole de Dieu avec puissance si nous ne vivons pas d’une manière qui reflète cette parole. La parole de Dieu doit porter son effet d’abord dans la vie du prédicateur avant de s’appliquer à la vie de la congrégation.
John Wesley voulait des prédicateurs qui “ne craignent rien si ce n’est le péché, et ne désirent rien si ce n’est Dieu”.
Pour manifester la puissance de Dieu, nous devons vivre une vie de sainteté qui découle d’une vie pleinement dévouée à la prière.
Une vie qui est faible dans la prière est aussi faible en pratique, et faible dans la prédication. Une vie de prière forte donne lieu à une véritable vie de sainteté, et par conséquent, à une vie de prédication puissante. Si nous ne vivons pas une vie de sainteté, nous ne prierons pas ; mais si nous marchons dans la sainteté avec Dieu, nous ne nous lasserons pas de prier.
Deuxieme Partie: La Preparation De La Predication
Donner les grandes lignes du Sermon, 2ème Partie
Pour donner les grandes lignes d’un sermon, nous devons aller de la structure du texte (dont nous avons parlé longuement dans les éditions précédentes de ce journal) au plan du sermon. La structure du texte est la première étape de l’élaboration du plan du sermon. Les plans de sermons suivent le cours des idées évoquées dans la structure du texte et sont tirés de la structure du texte. Cependant, il y a un passage de la structure textuelle au plan de sermon – parfois appelé « sermonic shift »
I. Passer De La Structure Textuelle Au Plan Du Sermon
Le passage de la structure du texte au plan du sermon est un passage du « monde biblique » (c-à-d. le monde de l’auteur biblique) au « monde contemporain » (c.-à-d. le monde dans lequel nous vivons), de sortes que les idées que nous exprimons (1) ne sont pas liées à une époque spécifique donnée, (2) ne sont pas limitées à certaines personnes (autres que Dieu et le Seigneur Jésus), et (3) ne sont pas limitées géographiquement et spatialement.
En d’autres termes, les plans de sermon ne se referent ni à un temps passé, ni à des personnes ou à des situations spécifiques. Au contraire, les idées contenues dans un plan de sermon sont des principes qui bravent l’espace temporel, des vérités universelles. Ce que nous essayons de faire ici, c’est de donner à notre plan de sermon une forme qui peut être communiquée, comprise et qui est pertinente pour le public d’aujourd’hui, (1) en allant des idées spécifiques du texte à ce qui est souvent appelé « l’échelle de l’abstraction » pour parvenir à des vérités générales qui transcendent les limites temporelles ;et (2) en exprimant ces vérités intemporelles comme devant s’appliquer à la vie quotidienne (c.-à-d. applicables à notre public).
Si vous ne le faites pas, votre auditoir pourrait dire « cela s’appliquait bien à l’apôtre Paul, mais qu’est-ce que cela a à voir avec moi? Pourquoi devrais-je écouter ce sermon? » Nous surmontons cette objection en ponctuant les grandes lignes de notre sermon par des points dont la vérité est universelle et dont l’application est d’actualité. Ainsi, les grandes lignes d’un sermon consistent en des points essentiels portant sur des vérités universelles (c.-à-d. des principes intemporels) et focalisés sur une application contemporaine (qui correspond bien au contexte présent de notre public)
Chaque texte a un message qui comporte en lui une vérité théologique intemporelle applicable aujourd’hui. La tâche qui nous incombe est d’identifier ces vérités intemporelles et les exprimer sous forme de principes. C’est ce que le Dr. Walter Kaiser appelle “principlization”, (le procéder par lequel les vérités sont érigées en principes). Ces principes deviennent les « grands points » qui forment le plan de notre sermon.
II. Formulation Des Grands Points De Notre Sermon
Après avoir dégagé le plan du texte, la prochaine tâche consiste à écrire les grandes lignes du sermon. Le point de départ de la rédaction du plan du sermon consiste à formuler les grands points ainsi que les sous-points. Les grands points forment en eux la structure (le squelette) sur laquelle le sermon est bâti. Ils sont (en fait) comparables à des titres de chapitres d’un livre.
1. En Quoi Consistent Les Grands Points?
Les grands points consistent en une phrase qui résume chaque pensée (idée) contenue dans le texte. Ce sont des reformulations de la structure du texte sous forme de principes universels, des vérités qui résistent au temps. Les grands points répondent à la question suivante : « quelle leçon peut-on tirer du texte aujourd’hui ? En quoi cela s’applique-t-il à moi ? Quels sont les principes qui sont encore valables (vérités intemporelles) et s’appliquent à nous ? »
2. Comment Idenfier Les Grands Points?
Les grands points se dégagent à travers l’étude que vous faites du texte, et proviennent de la structure textuelle que vous avez pu découvrir. C’est ce qui explique le fait que la structure du texte est la première étape dans l’élaboration du plan du sermon. Ainsi, tout comme la structure textuelle, les grands points du sermon suivent logiquement et sont structurés autour du « flux de pensées » contenues dans le texte.
On découvre les grands point dans le texte biblique en identifiant les principes universels (vérités intemporelle) exprimés par l’auteur de l’écriture bliblique non seulement à l’endroit de son auditoire immédiat, mais aussi à nous.
3. Comment Les Grands Points Sont-Ils Enonces (Formules)?
Les grands points sont des affirmations de principe dont la portée est une « application à vie ». Comme le dit Walter Kaiser, les grands points « énoncent la proposition de l’auteur, son argument, sa narration et ses illustrations en tant que des vérités irrésistibles, en mettant un accent particulier sur l’application de ces vérités aux besoins actuels de l’église ». (Kaiser, Toward An Exegetical Theology, 152). Il s’agit d’affirmations de vérités intemporelles et universelles qui sont dites applicables à la vie actuelle de notre public. Ce sont des propositions qui appellent les auditeurs à une sorte de réponse – c.-à-d. des propositions qui appellent à s’approprier cette vérité.
Ainsi, les grands points sont une phrase qui résume en elle seule chaque pensée “idée” contenue dans le texte biblique, et ils sont formulés de manière à (1) ne pas diluer ou changer le contenu du passage; (2) exprimer fidèlement le but et le thème originaux de l’auteur dans son écrit; et (3) refléter la vérité intemporelle que l’auteur initial a voulu faire passer.
L’expression du principe théologique varie en fonction du genre de texte. Lorsque vous avez à faire à des livres didactiques, (ex : Romains), cela est relativement simple. Tout ce que vous avez à faire, c’est de formuler les enseignements sous forme propositionnelle (des points homilétiques) appelant les auditeurs à une réponse.
Lorsque vous traitez des écrits bibliques non-didactiques, la tâche est plus complexe. Dans ce cas précis, il vous est indispensable de résumer le thème de chaque paragraphe du passage de votre prédication en une seule phrase qui correspond exactement à l’intention de l’auteur, et qui donne l’essentiel du contenu théologique et pratique du paragraphe. Dans le cas d’écrits narratifs, la connaissance exacte de ce dont il est question dans le texte peut s’avérer très difficile.
4. Quelles Sont Les Carateristiques Des Grands Points?
Du fait que les grands points sont des principes bibliques universels et intemporels, chacun d’eux (1) devrait être exprimé soit au présent ou au future (non dans le passé); (2) devrait être énoncé en de phrases complètes (c.-à-d. contenir une idée entière formulée sous forme de principe, de manière à ce que le sermon soit déjà compréhensible à partir des points uniquement); (3) ne devrait contenir des noms de personnes (sauf Dieu ou Christ) ou de lieu; et (4) ne devrait pas être une description d’événements passés, puisque cela maintien le sermon dans l’univers de l’histoire ancienne sans aucune pertinence pour notre auditoire.
5. Conclusion
Ces principes bibliques, forment alors le plan de votre sermon. En procédant de la sorte, vous créez un pont entre le monde d’autrefois dont il est question dans le texte biblique, et le monde contemporain dans lequel vit notre auditoire. C’est ce qui marque essentiellement la différence entre une structure textuelle (monde du texte) et un plan de sermon (monde contemporain).
Au cours de l’édition prochaine de ce journal, je vous apprendrai comment tester vos grands points, puis vous donnerai des exemples de plans de sermon en comparaison avec la structure de texte. Lorsqu’alors vous aurez vu la différence dans ces exemples, vous verrez l’avantage de fournir l’effort de faire un plan de sermon à partir de la structure du texte.
En attendant, dans l’article de méditation suivant produit par Dr. Stephen Olford (“The Communion of the Gospel”) vous verrez comment il a formulé ses grands points sous forme d’énoncés de principe théologique universel à partir de la structure même du texte.
Part III. Meditation
“La Communion de l’Evangile” (1 Cor. 1:26-31)
By: Dr. Stephen F. Olford
En poursuivant son enseignement sur la division dans l’église, Paul entreprend à présent de montrer à quel point les conflits et les disputes peuvent provenir non seulement des notions erronées que l’on a de l’évangile, mais aussi des mauvaises idées que l’on a concernant la communauté évangélique.
Dans Sa souveraineté divine et Sa sagesse insondable, Dieu a fait de telle sorte que ce n’est absolument par aucun mérite que l’homme accède à l’appel de l’évangile. C’est pour cette raison que la communauté évangélique est une société d’individus qui ont compris qu’aucune chair ne devrait se glorifier devant Dieu. C’était à cause de leur incapacité à discerner cette vérité que les Chrétiens de Corinthe se rivalisaient sous la bannière de leurs leaders respectifs. Par contre, l’Apôtre aborde le problème en décrivant la méthode par laquelle Dieu appelle, choisit et conduit la communauté des croyants en Jésus Christ. Ainsi, nous voyons à partir de l’étude des versets ci-dessous que:
I. Dieu Choisit Son People A Travers La Simplicite De L’evangile
« considérez, frères, que parmi vous qui avez été appelés il n’y a ni beaucoup de sages selon la chair, ni beaucoup de puissants, ni beaucoup de nobles ». (1 Corinthiens 1:26). En utilisant le mode impératif, Paul invite ses lecteurs à faire un sondage de l’église de Corinthe et observer ceux qui en constituaient les membres. Bien évidemment, il y avait très peu de personnes au sein de cette communauté qui auraient été considérées comme “sages”, “puissants” ou “nobles”. Et bien entendu, cela a été une vérité en ce qui concerne l’église de Jésus Christ tout au long de sa longue histoire. L’implication est claire et nette:
1) La simplicité selective de l’Evangile n’attire pas beaucoup de personnes d’un certain niveau intellectuel: « … il n’y a ni beaucoup de sages selon la chair, ni beaucoup de puissants, ni beaucoup de nobles » (1 Corinthiens 1:26). Il y a une tendance naturelle pour les personnes qui ne sont pas nées de nouveau de mettre Dieu en dehors de leurs pensées. Comme nous l’avons déjà vu dans notre considération propre de la sagesse humaine, il y en a qui est « terrestre, sensationnel, et diabolique » (James 3:15). A moins qu’une personne est préparée à la repentance ou au changement de sa pensée en faveur de la sagesse de Dieu, elle ne peut en aucun cas être sauvée (voir Mathieu 18:3).
Pour corroborer cela, il est important de se rappeler que l’une des seules fois où à travers les écritures, nous voyons notre Sauveur se réjouir en esprit, c’est lorsqu’il leva les yeux vers le ciel et s’exclama en ces mots: « Je te loue, Père, Seigneur du ciel et de la terre, de ce que tu as caché ces choses aux sages et aux intelligents, et de ce que tu les as révélées aux enfants. » (Mathieu 11:25-26).
Le fait est que le ciel a décrété que le monde par sa sagesse ne peut connaitre Dieu (1 Corinthiens 1:21). Ce rejet sans condition de l’approche philosophique relative aux choses éternelles, a la vocation de faire en sorte qu’ « aucune chair ne se glorifie devant Dieu » (1 Corinthiens 1:29).
2) La simplicité sélective de l’Evangile n’attire pas beaucoup de personnes qui ont de l’influence : « … ni beaucoup de puissants « (1 Corinthiens 1:26). Il y a une tendance naturelle pour les personnes qui ne sont pas nées de nouveau de mettre Dieu en dehors de leurs travaux. Le mot « puissant » est un terme général qui définit les personnes qui ont atteint un niveau d’influence à travers leurs propres réalisations. Pourtant, à moins que cet orgueil d’influence ne soit crucifié dans l’église de Jésus Christ, il y a toujours un problème. Nous connaissons tous le personnage de Diotrephes, dont l’amour pour la suprématie dans l’église d’Ephèse n’a entrainé autre chose que des conflits et des disputes (3 Jean 1:9). En effet, à cause de sa position d’influence, il a non seulement attaqué le bien aimé Apôtre Jean, mais aussi refusé de communier avec l’assemblée de ceux qui s’étaient associés à cet homme de Dieu. Bien entendu, cela implique fortement qu’il a véritablement intercepté une des lettres de l’apôtre Jean afin qu’elle ne fût pas lue à l’attention des membres de l’église. Tout cela permet d’illustrer l’influence corruptrice d’une puissance non crucifiée. Pour cette raison précisement, il n’y a pas beaucoup de puissants qui ont été appelés; et Dieu l’a voulu ainsi afin qu’ « aucune chair ne se glorifie devant Dieu » (1 Corinthiens 1:29).
3) La simplicité sélective de l’Evangile n’attire pas beaucoup de personnes qui sont d’une ancienneté impériale « … ni beaucoup de nobles » (1 Corinthiens 1:26). ). Il y a également une tendance naturelle pour les personnes qui ne sont pas nées de nouveau de mettre Dieu en dehors de leurs vies. La plupart des commentateurs sont d’accord que le mot « noble » s’applique aux liens familiaux et désigne ceux qui sont issus de la lignée des nobles. Bien qu’il existe des exceptions pertinentes, comme nous le verrons, il est aussi vrai que très peu de personnes de lignée noble s’intéressent à l’évangile.
A l’époque de Paul, il y avait des hautes personnalités telles que Denys d’Athènes (Actes 17:34); Sergius Paulus, le proconsul de Crète (Actes 13:6-12); les dames nobles de Thessalonie et de Béré (Actes 17:4, 12); et pas des moindres, l’Apôtre lui-même, qui étaient tous appelés à être disciples du fils de Dieu. Nous avons tous entendu parler des gens comme le Comte Zinzendorf et Madame Guyon qui se sont ajoutés à cette société des racheté.
Dame Huntington, une anglaise de haute distinction, qui s’était convertie grâce à la prédication de Rowland Hill, illustre évangéliste a une fois fait la remarque selon laquelle elle devait son salut à la lettre « M ». Dans son explication, elle a poursuivi en disant que si dans le texte il avait été écrit “not any wise…” (en français « …ni aucun sage…») , elle n’aurait pas été sauvée; mais comme nous le savons, Paul a dit, “… not many wise, mighty, or noble” (en français “… ni beaucoup de sage, ni beaucoup de puissants, ni beaucoup de nobles…). Il y en a eu dans le passé, et il y en aura qui seront sauvés, jusqu’à ce que l’église de Jésus Christ soit complète. Toutefois, le fait reste que la simplicité de l’évangile n’attire pas ceux qui ont atteint des percées impériales. Et une fois de plus, Dieu l’a voulu ainsi afin qu’« aucune chair ne se glorifie devant Dieu » (1 Corinthiens 1:29).
Toute personne qui connait la vie de l’église aura l’expérience des conflits, les disputes et les divisions qui sont causés par le désir charnel de reconnaissance. Ce n’est que lorsque nous réalisons que nous ne pouvons penser, travailler ou vivre en dehors de Dieu que la vraie humilité et l’harmonie conséquente règneront dans l’assemblée du peuple de Dieu. Ensuite, Paul met l’accent sur un autre aspect du même sujet et révèle que:
II. Dieu Elit Son Peuple A Travers La Suprematie De L’evangile
« Mais Dieu a choisi les choses folles du monde pour confondre les sages; Dieu a choisi les choses faibles du monde pour confondre les fortes, et Dieu a choisi les choses viles du monde et celles qu’on méprise, celle qui ne sont point, pour réduire à néant celle qui sont,… » (1 Corinthians 1:27-28). Pour enseigner à l’homme une fois pour toute qu’aucune chair ne devrait se glorifier devant Lui, Dieu a décidé que Sa grâce élective manifeste la suprématie absolue de l’évangile. En d’autres termes:
1) Dieu a choisi de sauver les hommes et les femmes caractérisés par la folie. « Mais Dieu a choisi les choses folles du monde pour confondre les sages; » (1 Corinthiens 1:27). Le terme que Paul emploie pour décrire l’humanité ici est celui duquel dérive notre terme « crétin », ce qui signifie « ennuyeux », « léthargique », « sot », ou « stupide ». Mais dans Sa grâce, Dieu saisit une telle matière et la transforme à travers l’œuvre rédemptrice de Christ afin de confondre les sages de ce monde.
Les philosophies humaines ne peuvent pas expliquer le miracle de la nouvelle naissance. Le psychologue peut tenter son analyse, le médecin son diagnostic et le physicien son expérience, mais tous les trois sont au bout du compte confondus par le changement transformateur qui a lieu.
2) Dieu a choisi de sauver les hommes et les femmes faibles «… Dieu a choisi les choses faibles du monde pour confondre les fortes;…” (1 Corinthiens 1:27). Ici encore nous voyons la caractérisation des hommes et femmes qui n’ont aucune connaissance de la grace salvatrice de Dieu. Paul se réfère à eux comme “faibles” – un mot qui signifie “sans aucune force” ou “qui manque de puissance”. Aussi, rappelons-nous que « …lorsque nous étions encore sans force, Christ, au temps marqué, est mort pour des impies » (Romains 5:6; voir aussi Tites 3:5).
L’homme est absolument incapable de travailler à son propre salut. Cela n’a pas été plus évident que dans le siècle hautement civilisé dans lequel nous nous trouvons. La philosophie a montré ses limites à la tentative de répondre aux grandes questions sur l’origine surnaturelle de l’homme, son but sur la terre et sa destinée finale. De même, la méthode scientifique s’est révélée totalement inadaptée aux problèmes fondamentaux de l’homme en ce qui concerne le péché. Avec toutes les créations par son esprit inventeur, l’homme a rendu le monde d’avantage plus problématique et destructif. Mais une fois de plus, c’est là où l’évangile de Jésus Christ triomphe absolument. A travers le message de la croix, Dieu utilise les faibles de l’humanité pour confondre, honnir les choses qui sont considérées comme puissantes selon les estimations du monde.
3) Dieu a choisi de sauvé les hommes et les femmes déchus. “et Dieu a choisi les choses viles du monde et celles qu’on méprise, celle qui ne sont point, pour réduire à néant celle qui sont (1 Corinthiens 1:28). Ici, Paul emploie trois expressions pour décrire la «déchéance » absolue de l’humanité. « les choses insignifiantes » comporte la pensée de ce qui est « de basse extraction » et par conséquent qui est moralement sans importance. Les choses qui sont « méprisées » renvoient à ce qui est méprisable. « les chose qui ne sont pas » enveloppent l’idée des choses qui n’ont aucune importance dans ce monde.
Quelle image désespérée de l’humanité déchue! Et pourtant, Jésus, par l’œuvre salvatrice de Sa croix prend de tels hommes et femmes qu’il utilise pour réduire à néant les choses qui sont – ce qui, lorsque nous l’interprétons, signifie que Christ, à travers son œuvre créative en l’homme, expose la futilité et la nullité absolues de ce que l’homme naturel considère comme puissant et important.
Donc, nous voyons que dans “le message de la croix,” il y a un évangile instructif pour l’humanité caractérisée par la folie, il y a un évangile rédempteur pour les hommes et les femmes caractérisés par la faiblesse, et un évangile créatif pour les hommes et les femmes déchus. C’est avec tous ces types d’hommes et de femmes perdus, que Dieu forme Sa communauté des Saints. Quel Sauveur merveilleux nous avons!
Cependant, Paul a encore un autre aspect de cette vérité à partager avec nous. Dans les derniers versets de ce paragraph he révèle que:
III. Dieu Protege Son Peuple A Travers La Toute Suffisance De L’evangile
« or, c’est par lui que vous êtes en Jésus Christ, lequel, de par Dieu, a été fait pour nous sagesse, justice et sanctification et rédemption » (1 Corinthiens 1:30). Pour ceux qui répondent effectivement à l’évangile sélectif et électif, ils trouvent tout pleinement dans le Seigneur Jésus Christ. La révélation de la sagesse de Dieu, comme nous l’avons vu, a rendu disponible :
1) Un salut qui comble nos besoins passés. “…Jésus Christ, lequel, de par Dieu, a été fait pour nous…, justice…” (1 Corinthiens 1:30). Cela signifie notre justification. En Christ, nous parvenons à un niveau de vie qu’on ne peut atteindre nulle part ailleurs. C’est l’assurance du pardon de nos péchés et de la paix dans nos cœurs. En plus de cela, il nous place à une position devant Dieu où ni le diable en enfer, ni aucun homme sur la terre, ni aucun ange dans le ciel ne peut atteindre.
2) Un salut qui comble nos besoins présents « … Jésus Christ, lequel, de par Dieu, a été fait pour nous…sanctification … » (1 Corinthiens 1:30). Dr. Campbell Morgan fait remarquer que la sanctification consiste en “une purification qui se fait à travers la séparation.” Elle est à la fois positionnelle et progressive. C’est la vie de Christ même demeurant continuellement en nous. Et puisque la plénitude de Dieu se trouve en notre Sauveur, il n’y a aucune requête dans nos vies qui n’est convenablement satisfaite par cette toute suffisance qui est en Christ.
3) Un salut qui comble nos besoins en attente « … Jésus Christ, lequel, de par Dieu, a été fait pour nous… rédemption … » (1 Corinthiens 1:30). “Rédemption” ici veut dire “la liberation totale de la servitude”. Ce mot resort particulièrement dix fois dans le Nouveau Testament, et à chaque fois il est employé au future et non au passé ou au présent. Paul évoque la même chose quand il dit: « car maintenant le salut est plus près de nous que lorsque nous avons cru » (Romains 13:11). C’est dans le sens que Christ a été fait pour nous rédemption. C’est l’assurance de la délivrance complète de toute servitude et de toute prison, lorsque Christ nous ôte de la présence même du péché. Cela fait, c’est pour que le jour qu’il formera de notre humiliation un nouveau corps, que ce corps soit conforme au corps qui reflète Sa gloire.
C’est cela la toute suffisance de l’évangile par lequel Dieu protège l’assemblée des saints. L’objectif de Paul en révélant cette vérité était d’enlever à l’homme toute raison de se vanter. Alors, il conclut par cette citation pertinente de Jérémie 9 :24 : « Mais que celui qui veut se glorifier se glorifie d’avoir de l’intelligence et de me connaitre, de savoir que je suis l’Eternel… »
Conclusion: Ce qui est à l’origine des divisions dans une église, c’est le fait que dans leur considération charnelle les hommes se glorifient de leur connaissance, influence ou réputation. Mais l’Apôtre Paul a pris la peine de montrer qu’aucun homme n’a de mattière à se glorifier si ce n’est dans le Seigneur Jésus Christ, qui a été emmailloté dans une crèche, éduqué dans l’atelier d’un charpentier, éprouvé sur les voies publiques et dans les maisons de son propre peuple, glorifié à travers la crucifixion et la résurrection, et ensuite envoyé à travers le monde par le biais de la bouche et de la vie des gens. Reconnaitre le Sauveur dans ce sens, c’est être au même niveau, unis dans une vie commune et satisfaits dans une gloire commune. Comme le dit l’écriture, « Que celui qui se glorifie, se glorifie dans le Seigneur” (1 Corinthiens 1:31).
Part IV: Plans De Sermon
Pour écouter la version audio de ces sermons en Anglais, cliquez sur les liens suivants: Link 1 - Jn. 10:10-13; Link 2 - Jn. 10:14-16; Link 3 - Jn. 10:16-18
Titre: Jésus est le bon berger (Jean. 10:10-18)
Point #1: Le bon berger travaille personnellement pour ses brebis (10-13)
1. Il donne une vie abondante à ses brebis (10)
2. Il offre sa vie en sacrifice pour ses brebis (11-13)
Point #2: Le bon berger entretient une relation personnelle avec ses brebis (14-18)
1. C’est une relation intime (14-15a)
2. C’est une relation chère (15b)
3. C’est une relation profonde (16)
4. C’est une relation stable (17-18)
(1) La relation est aussi stable que l’amour du Père (17)
(2) La relation est aussi stable que la puissance du Fils (18)
Conclusions:
1, Jésus est le bon berger qui est mort pour nous
2. Jésus est le bon berger qui vie pour nous
3. Jésus est le bon berger qui vient pour nous
Related Topics: Pastors
Learning To Lean
Related MediaAll of us need to recognize that we are not as self-reliant as we may at times think. Everyone is dependent on someone or something, whether he is poor and needy or seemingly “healthy, wealthy and wise.” Ultimately we must understand that God is the one who is in control and come to learn that we should depend on his guidance and leading.
In the Bible Deuteronomy is an excellent source for such information and instruction, for it declares unconditionally that the Scriptures contain significant standards for proper godly living.
Thus Moses tells the people of Israel, “Listen, Israel to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them” (Deut 5:1; cf. 6:1-3). Moses goes on to underscore this truth saying,
Listen, Israel! The LORD is our God, the LORD is one! You must love the LORD your God with your whole mind, your whole being, and all your strength. (Deut 6:4-5)1
Truly, if anyone is to enjoy fully this love and life before the Lord he must do what God has commanded (cf. Deut 31:12) and “Learn to revere the LORD your God always” (Deut 14:23). This includes all people, even rulers:
When he sits on his royal throne, he must make a copy of this law in a scroll given to him by the Levitical priests. It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the LORD his God and observe all the words of this law and these statutes and carry them out. (Deut 17:18-19)
Although these words were directed as instructions to the people of Israel’s covenant living before God, the basic principles in them were to remain true and applicable to all people of all times. Moreover, the completed Scriptures reveal fully God’s standards for living before him:
Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, that the person dedicated to God may capable and equipped for every good work. (2 Tim 3:16-17)
Indeed, the Bible has much more to tell us concerning the need to learn from them so as to lean on the Lord and not follow any selfish desires for living. In what follows, we shall note some very important details as to the truth.
The Importance of Learning God’s Standards
The psalmist points out the value of learning from God’s revealed word:
It was good for me to suffer,
so that I might learn your statutes.
…….
Your hands made me and formed me.
Give me understanding so that I might learn your commands.
Your loyal followers will be glad when they see me,
For I find hope in your word. (Ps. 119: 71, 73-74)
Leupold observes that:
God’s goodness, manifested also in the affliction which He permits His servant to suffer, drives him closer to the Word.
…….
When God delivers His servant who has kept His Word, such deliverance will mightily comfort others of God’s saints.2
Thus not only was the psalmist’s trust in God and his Word of distinct personal value, but his reliance became a fine spiritual example to others as to proper living in the presence of the omnipotent God of the universe. Not only was learning God’s statutes a key to righteous living, but he could praise the Lord and ask for his guidance and preservation in any and all circumstances (cf. vv.77-80).
Isaiah applies this truth to social justice: “Learn to do what is right! Promote justice! (Isa. 1:17).
Thus the believer is to keep himself spiritually and morally pure and allow God’s righteous standards to guide his living before the Lord. Indeed, such should be an underlying motivation for members of society and, if followed, could cause a significant transformation (cf. vv. 18-20).
Later, Isaiah tells the Lord:
I long for you in the night;
Yes, my spirit within me diligently seeks You,
For when your judgments are in the land,
The inhabitants of the world will learn righteousness.
Similarly, Paul warns his readers against a wrong life of love for self and not for the Lord or the good of all:
Now implore you, brothers, watch out for those who cause dissensions and pitfalls contrary to the doctrine you have learned. Avoid them; for such people do not serve our Lord Christ but their own appetites, and by smooth talk and flattering words they deceive the hearts of the unsuspecting. (Rom. 16:17-18; NASB)
As Moo suggests, “These false teachers are interested in their own pleasure…. They are not serving our Lord Christ.”3 Hodge adds the further caution, “The description her given is applicable, in a great degree, to errorists in all ages. 4
Quite frequently in learning is applied to matters of a person’s own life. Thus an old Persian proverb declares: “One pound of learning requires 10 pounds of common sense to apply it.”5
Similarly, It is said in the Harvard Business Review:
To look is one thing.
To see what you look at is another.
To understand what you see is a third.
To learn from what you understand is still something else.
But to act on what you learn is all that really matters, isn’t it?6
Even more important is the standard expressed in the Word of God. There believers are instructed to learn to do that which is right in the sight of the Lord. Such is learned by reading and applying these standards to one’s personal life. As I have noted elsewhere,
Worldly success and pleasures as well as a lack of compliance with the Lord’s standards can all too easily cause spiritual compromise in one’s life. Spiritual failure is not only damaging to our lives, but it can and often does have a detrimental effect on others, especially our family and friends…. Genuine spiritual wisdom is a continuing, growing, and maturing process (Prov. 9:9-10; Eph. 1:7; Col. 1:9), which is nurtured through faith and adherence to the Word of God (2 Tim. 3:15) as well as prayer (James 1:5-6).7
Probably before his accumulation of wealth and worldly success, Solomon wrote:
Trust in the LORD with all your heart,
and do not rely on your own understanding.
Acknowledge him in all your ways,
and he will make your paths straight. (Prov.3:5-6)
As Michael Fox writes,
Trusting… means believing that all that happens in your life, including suffering, is God’s will and that it is motivated by his kindness, because it allows you a chance to reform. …Knowledge of God is an attitude, awareness of what he wants as well as a desire to do it.8
Paul tells the Philippian Christians that they must learn and practice the right way of living: “Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is pure, whatever is lovely whatever is commendable, if something excellent of praiseworthy think about these things.” (Phil 4:8)
Believers should be examples of those who are noted for their honesty and truthfulness, and high moral qualities, so much so that they are commended and respected for their committed spiritual faithfulness. Paul not only the need for living in this way but so conducted himself as to cite his own manner of life as an example to be followed: “ And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you” (Phil. 4:9). As Comfort remarks,
Paul was a man whose mind had been renewed by Christ and whose life exhibited the virtues of one who was Christlike. As such, he was bold in telling others to follow his example and thereby live in the peace of God.9
Not only will such a life provide incentive to others for Christian living but it will bring God’s support and guidance. As O’Brien rightly points out, “Since the gift of his peace cannot be separated from his presence as the giver, these two assurances are closely related in meaning.”10 So it is that, “By living in daily communion with the Lord through prayer and study of his word believers may learn to think his thoughts after him and so experience peace in all its fullness (Phil. 4:4-9)”.11
A basic means to enjoying such a salvation is found in the Scriptures. There Paul reminds Timothy that he should, “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 Tim. 3:14-15). Paul reminds Timothy that he has received instructions for living not only from reliable human sources but, more importantly, from the Scriptures where he learned about the full significance of salvation in Christ Jesus. Therefore,
Timothy must “continue”… in what he has learned and become convinced of, for he has received it on good authority, both from human sources—esp. Paul (v. 10) and his mother and grandmother(1:5…) —and ultimately from “the holy Scriptures”… Timothy has known them “from infancy” … and they are able to “make… [him] wise for salvation through faith in Christ Jesus.”12 Moreover, such comes not from sheer motives but through his spiritual union with Christ.13 Timothy has also received encouragement through the godly example of other believers. Thus,
Timothy himself had had by now sufficient experience and opportunity for reflection to have personally confirmed for himself the correctness and reliability of these things. Paul affirmed the truthfulness and trustworthiness of Timothy’s teachers as a confirmation of the truth of what he had received. The allusion may also include a broader personal knowledge of the individuals, their lives and conduct.”14
Accordingly, believers should immerse themselves in the scriptures as well as note their impact on the lives of those who are dedicated to Christ. As the hymn writer proclaims,
Thy Word is a lamp to my feet,
A light to my path alway,
To guide and to save me from sin
And show me the heav’nly way.
Thy Word have I hid in my heart
That I might not sin against Thee.15
This will result in godly lives, which are evidenced in many practical ways here in this life. Believers, and especially church leaders, should learn and be ready to do good. Thus Paul tells Titus (Tit 3:1-2) to inform his people of a sevenfold Christian standard: “Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work. They must not slander anyone, but be peaceable, gentle, showing complete courtesy to all people.” Such a standard would include believers demonstrating true godliness by learning to respect and support their own families, especially widows, children, and grandchildren (cf.1Tim. 5:1-8). Thus Belleview points out, in society at the time of early church, “Where widows had close relatives, it was their relatives’ responsibility and not the church’s to provide financial support…. For believers to fail to provide for their own was to fail to present an authentic Christian witness.”16
More extensively, Jesus once reminded his listeners, “Go and learn what this saying means, ‘I want mercy and not sacrifice.’” Thus Jesus cites Hosea 6:6 as an example of what the Lord expects of his people. Indeed, “What the Lord desired was His people’s heart and devotion, not outward ritual (cf. Isa 1:11).”17
Here, Hosea recorded God’s great disappointment and frustration with his people. Despite all that he had done for them and despite the constant warnings that the Lord’s prophets had delivered, God’s people remained spiritually unmoved….God wanted their heartfelt affection, and he wanted them to know him experientially. Mere ritual sacrifice would not do.18
Accordingly, Jesus adopts the Lord’s words through Hosea to point out the basic necessity for helping those in need. It is especially true that Christians should learn to learn to have a deep concern for the unsaved and do what they can to bring them to Christ.
The Christian life, then, is one of lifelong learning. Indeed, even Christ in his earthly pilgrimage, “Learned obedience through what he suffered” (Heb 5:8). It was not that Jesus was disobedient. Rather,
The sufferings which Jesus endured were the necessary price of His obedience—more than that, they were part and parcel of His obedience, the very means by which He fulfilled the will of God.19
Moreover, such was an essential part of his ministry as mankind’s Redeemer. What an example Jesus displayed. For in giving his life he not only provided for man’s redemption, but by his total obedience he demonstrated that no believer should shrink from any task that the Lord lays before him, whatever the cost. May we, then, be faithful throughout our whole life, even to the point of death. As I have noted elsewhere, “Such becomes more realizable when the believer allows himself to be led by the indwelling Holy Spirit, for faithfulness is one of the fruits of the Spirit (Gal 5:22). Moreover, faithfulness to God should be a burning desire in the believer’s heart.”20
Summary
In light of the above truths concerning leaning, believers need to follow the longstanding admonition of Solomon:
Trust in the LORD with all your heart
and lean not on your own understanding;
In all your ways acknowledge him,
and he will make your paths straight. (Prov. 3:5-6, NIV)
Such will result in godly living and the Lord’s guidance so that the believer may truthfully follow Paul’s advice to the Colossians:
Just as you received Christ Jesus as Lord, continue to live your lives in him, rooted and built up in him and firm in your faith just as you were taught, and overflowing with faithfulness.” (Col. 2:6-7)
Believers that learn to lean on the Lord, not self, can agree with Stallings:
Learning to lean, learning to lean,
I’m learning to lean on Jesus;
Finding more power than I’d ever dreamed,
I’m learning lean on Jesus.21
In doing so may we sing the Lord’s praises with Elisha Hoffman,
What a fellowship, what a joy divine,
Leaning on the everlasting arms!
What a blessedness, what a peace is mine,
Leaning on the everlasting arms! 22
1 Unless otherwise noted, all scriptural citations are taken from the NET.
2 H.C. Leupold, Exposition of the Psalms (Grand Rapids: Baker, reprint edition, 19: 837, 839.
3 Douglas J. Moo, The Epistle to the Romans, in The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1996), 931.
4 Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids: Eerdmans, 1953), 450
5 See Lloyd Cory, Quotable Quotations (Wheaton, Il: Victor Books, 1985), 212.
6 Harvard Business Review as cited in Ibid.
7 Richard D. Patterson. “Wiser Than Solomon, Biblical Studies Press (2013), 8,9.
8 Michael V. Fox, Proverbs 1-9 in The Anchor Bible (New York: Doubleday, 2000), 148, 149.
9 Philip W. Comfort, “ Philippians,” Cornerstone Biblical Commentary, 18 vols. (Carol Stream IL: Tyndale House, 2008) 16: 217.
10 Peter T. O’Brien, The Epistle to the Philippians, in The New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1991), 512.
11 Richard D. Patterson, “Fruit of the Spirit,” Biblical Studies Press (2010), 3
12 Andrea Kȫstenberger, “1 and 2 Timothy,” in The Expositor’s Bible Commentary, eds. Tremper Longman III and David E. Garland, 13 vols. (Grand Rapids: Zondervan, 2006) 12:590-91.
13 See further, I. Howard Marshall, “The Pastoral Epistles,” in The International Critical Commentary on the Holy Scriptures of The Old and New Testaments, ed. J.A. Emerton (Edinburgh: T&T Clark, 1999), 789-90.
14 Jon C. Laansma “2 Timothy” in Cornerstone Biblical Commentary, 17: 196.
15 Earnest O. Sellers, Thy Word Have I Hid In My Heart.”
16 Linda Belleview, “1Timothy,” in Cornerstone Biblical Commentary, 17: 97.
17 Richard D. Patterson, Hosea: An Exegetical Commentary (Richardson, TX: Biblical Studies Press, 2009), 66.
18 Richard D. Patterson, “Hosea,” in Richard D. Patterson and Andrew E. Hill, “Hosea-Malachi,” Cornerstone Biblical Commentary ,10:44.
19 F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on The New Testament (Grand Rapids: Eerdmans, 1964) 104.
20 Richard D. Patterson, “Faithful To The End,” Bible.org. , 2015, 13.
21 John Stallings, “Learning To Lean.”
22 Elisha A. Hoffman, “Leaning on the Everlasting Arms.”
Related Topics: Christian Life, Discipleship
Lesson 19: Ministering with Sensitivity and Love (1 Thessalonians 5:14-15)
Related MediaDecember 4, 2016
All right, class, what’s the answer? Huh? What’s the question? Obviously, we can’t give an answer unless we know what the question is. And we can’t minister sensitively to people unless we first learn where they’re at with the Lord.
The apostle Paul encourages this kind of sensitivity when he urges the church (1 Thess. 5:14), “Admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone.” One size doesn’t fit all. We would be wrong to encourage the unruly, who need a stronger word of warning to turn from their sin. We would be insensitive to admonish the fainthearted, who need a kind word of encouragement. And we would be hardhearted to scold the weak, who need help to get back on their feet. In every case, Paul says, patience is needed. And then, knowing our fallen human tendency to get even when we’re wronged, he adds (1 Thess. 5:15), “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people.” To sum up,
The Lord wants us to minister sensitively to one another and live lovingly in the church and in the world.
There is a basic assumption behind Paul’s exhortation here: Every Christian is a gifted believer-priest with a ministry to fulfill. Every passage that discusses spiritual gifts emphasizes that each believer has a gift that he or she is to use in serving the Lord. As Peter states (1 Pet. 4:10), “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God.” (See, also, Rom. 12:3; 1 Cor. 12:7; Eph. 4:12-16.)
So if you know Christ, the Holy Spirit has given you a gift to use in serving the Lord. And while some are gifted more in practical service, every Christian should be focused on the Great Commission, to help others become disciples. If the Lord has saved you, then you have something to impart to others, whether it is the gospel to the lost or helping a newer believer learn to walk with the Lord. Our text focuses on how we can minister sensitively to one another and live lovingly both in the church and in the world.
1. The Lord wants us to minister sensitively to one another.
Paul mentions four aspects of sensitive ministry:
A. Admonish the unruly.
We looked at this last time. Admonishing a disobedient brother or sister is the ministry we all like to avoid. But if we love one another, we must prayerfully, gently try to warn and correct those who are straying from the Lord so that they and those they sin against do not reap the consequences of unrepentant sin. If you missed that message, I encourage you to read or listen to it.
B. Encourage the fainthearted.
“Fainthearted” is literally, “little-souled.” It refers to a person who is easily discouraged or overwhelmed by stress. Paul may be referring to those who were overly concerned about their loved ones who had died before the Lord’s return (1 Thess. 4:13-18). In the LXX, this word was used to refer to those who were discouraged due to trials (G. K. Beale, 1-2 Thessalonians [IVP Academic], p. 165). In Exodus 6:9, it refers to the Hebrew slaves in Egypt who did not listen to Moses on account of “their despondency and cruel bondage” (NASB). Numbers 21:4 refers to the impatience (NASB) or discouragement of the people due to their wilderness wanderings. Isaiah 35:3-4 exhorts, “Encourage the exhausted, and strengthen the feeble. Say to those with anxious heart, ‘Take courage, fear not, behold, your God will come with vengeance; the recompense of God will come, but He will save you.’” Those with “anxious hearts” are the “little-souled” who need encouragement.
The Greek verb translated “encourage” is used only in 1 Thessalonians 2:11, in John 11:19 & 31, referring to those who had come to console Mary and Martha in the death of their brother Lazarus, and here. (The noun is also used in 1 Cor. 14:3 & Phil. 2:1.) It has the nuance of comforting, consoling, being sympathetic, or feeling with a person in his trials. We should not encourage self-pity, but we should communicate genuine sympathy. Sometimes the way to encourage a person who is discouraged due to a difficult trial is not to say anything, but just to be with him or her.
Joseph Bayly, who at different times lost three sons in death, wrote (The Last Thing We Talk About [David C. Cook], pp. 55-56):
I was sitting, torn by grief. Someone came and talked to me of God’s dealings, of why it happened, of hope beyond the grave. He talked constantly, he said things I knew were true.
I was unmoved, except to wish he’d go away. He finally did.
Another came and sat beside me. He didn’t talk. He didn’t ask leading questions. He just sat beside me for an hour and more, listened when I said something, answered briefly, prayed simply, left.
I was moved. I was comforted. I hated to see him go.
From Paul’s use of the word in 1 Thessalonians 2:11-12, we can learn several things about this ministry: “… just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”
First, this ministry must be personal. Paul encouraged each one. This requires knowing the person and his particular needs. Paul uses the picture of a father with his children. Every sensitive father knows that each child is different. Some kids won’t listen unless they get a stern warning, but others melt with a disapproving glance. A wise father knows what motivates each child. To impact others for Christ, you have to know them and relate to them personally.
Second, this ministry should be done with deep concern and love. Paul exhorted and encouraged as a father would his own children. Every godly father cares deeply about his children. When they’re hurt, he is hurt. When they feel down, he feels sad. When they’re happy, he’s happy. He wants God’s best for each one.
Third, this ministry should be done with the goal of maturity in Christ. Your goal is not just to help the discouraged person feel better, but through their trials to grow in Christ. Paul wanted these new Christians to “walk in a manner worthy of the God who calls you into His own kingdom and glory.”
Fourth, when appropriate, direct the discouraged person to the hope and promises of God’s word. After mentioning how he exhorted, encouraged, and implored each one as a father would his own children, Paul added (1 Thess. 2:13), “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.” The word of God is powerful; use it when it is appropriate to do so.
I say, when appropriate, because as Joseph Bayly reminds us, when a person is grieving, silence or just a few words are better than bombarding him with Bible verses. But if we’re talking to a believer who is discouraged because of trials, he may need to understand from Scripture how God uses trials to build godly character in us. He may need some key verses that he can memorize and meditate on. You want to convey to him hope that God is sovereign over their trials and that He will never leave nor forsake them. Admonish the unruly, but encourage the fainthearted.
C. Help the weak.
This could refer to those who are weak due to some disease, physical impairment, or financial hardship (Beale, p. 166). But most likely it refers to the spiritually weak. It may refer to those who were struggling to follow the Lord because of persecution or trials (1 Thess. 3:3-4). Or, it could include some who were tempted by the immorality from which God had saved them (1 Thess. 4:3-8). A weak person is one who is new in the faith, who does okay when he’s around other believers, but who is easily carried along with the crowd when he’s with his old pagan friends. He hasn’t yet learned how to trust God and stand firm in the Lord against the crowd.
The word translated “help” is literally, “hold firmly to” or “cleave to” (Matt. 6:24; Luke 16:13; Titus 1:9). Older, stronger Christians should not abandon a new believer who is weak. Just as a good older brother will rescue his younger brother from a bully, so older Christians need to come to the aid of younger believers who are under spiritual attack. Don’t shake your head and say, “It’s too bad to see him fall away from the faith!” Rather, stay near to him and hang on to him. If you’re swimming with one of your children who is a weak swimmer, stay close to him. If you let him out of sight for just a few minutes, he might go under. Hold on to or help the spiritually weak!
I should also note that if a person has been a Christian for a few years, but excuses habitual sinning by saying, “I’m just weak,” he’s probably not weak, but unruly or irresponsible. He needs to be admonished, not helped. A weak Christian is one who is young in the faith and hasn’t yet grown strong.
Also, note how Paul didn’t condemn, but accepted and cared for those who were weak in faith. He wrote (Rom. 15:1-3),
Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. Each of us is to please his neighbor for his good, to his edification. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.”
Jesus, the good shepherd, tenderly cares for His little lambs and protects them from predators. Isaiah 40:11 pictures Jesus:
Like a shepherd He will tend His flock,
In His arm He will gather the lambs
And carry them in His bosom;
He will gently lead the nursing ewes.
Isaiah 42:3 (Matt. 12:20) says of Jesus,
A bruised reed He will not break
And a dimly burning wick He will not extinguish.
Jesus helped or held on to the weak; so should His church.
D. Be patient with everyone.
Paul wraps up the whole package with patience. When he described biblical love, Paul began (1 Cor. 13:4), “Love is patient, love is kind.” If we aren’t patient and kind, we aren’t loving. If we’re frustrated and angry, we aren’t loving. The Greek word for patience comes from two words meaning, “long-tempered.” If you’re patient, you don’t have a short fuse. You understand that “the anger of man does not achieve the righteousness of God” (James 1:20). To use the family analogy, the older ones in the family understand that a baby dirties his diapers and spits up on your shoulder. You don’t chew him out when he does such things. You patiently clean up the mess, knowing that eventually, he’ll grow up.
And, even when a more mature Christian does something to offend or wrong you, you realize, “I’m a sinner, too, and God has forgiven me far more than how much I need to forgive this brother.” And so you’re patient with him. You probably still need to talk to him about the way he wronged you and try to get it cleared up. But you do it with patience and kindness, not with bitterness and anger. As Colossians 3:12-13 exhorts, “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.” Because God is patient with us, we should be patient with one another.
We should minister sensitively to one another. Then Paul adds …
2. The Lord wants us to live lovingly in the church and in the world.
1 Thess. 5:15: “See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people.” Since biblical love seeks the highest good for others, Paul is saying that we should live lovingly, both in the church and in the world. There are negative and positive sides to this:
A. Negatively, love never retaliates for wrongs suffered.
“See that” is directed to the entire church. If you see another Christian repaying someone with evil for evil, you need to help him understand and follow the Lord’s way of not seeking vengeance, but rather doing good toward that person. This is totally contrary to the way of the world, which says, “Don’t just get mad; get even!” God says, “Be patient with everyone and don’t get even, but rather do good to those who wrong you.”
I need to point out that the most painful wrongs do not come from the world, but from other believers. You kind of expect that those in the world will wrong you from time to time. But when it comes from a person claiming to be a Christian, especially from someone you thought you knew and trusted, it really hurts. But at such times, don’t trade insult for insult (1 Pet. 3:9). Don’t tell others in the church how much that person hurt you. Don’t sabotage his reputation in the community. Love does not repay evil for evil.
But this raises some questions: What about the biblical principle of “an eye for an eye, a tooth for a tooth” (Exod. 21:23-25; Lev. 24:19; Deut. 19:21)? Doesn’t that principle say that we should do to the other person what he did to us? The short answer is, no. Originally, that principle was given as a judicial restraint in Israel, so that angry, wounded people would not take vengeance in their own hands. The court could apply a proportionate, just penalty. But over time, the Jewish scribes had distorted that principle into license for personal revenge. In the Sermon on the Mount, Jesus spoke out against their misapplication (Matt. 5:38-42):
“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take your shirt, let him have your coat also. Whoever forces you to go one mile, go with him two. Give to him who asks of you, and do not turn away from him who wants to borrow from you.
He goes on to say (Matt. 5:44), “Love your enemies and pray for those who persecute you.” That’s radical stuff! But it raises other questions: Does that mean that we’re supposed to be doormats? Don’t we have a right to defend ourselves when we’re attacked? Can’t we defend ourselves in court against a wrongful lawsuit?
By telling us to turn the other cheek, Jesus was not advocating pacifism or not defending yourself or a loved one if someone attacks you or them physically. The Bible upholds civil laws for the protection of law-abiding citizens. It would not be loving to watch your loved ones being attacked and do nothing. There is nothing wrong with protecting or defending yourself if someone physically attacks you. And, as providers for our families, there are times when we may need to use the courts to protect our assets from thieves who are after what we have worked for and saved.
Rather, Jesus was telling us that we shouldn’t be quick to fight for our rights or stand up for our honor when someone insults or offends us. A slap on the right cheek from a right-handed person was not a punch in the jaw, but a backhanded slap. It was an insult or a loss of honor. Jesus said, “Don’t retaliate when that happens to you.” John Stott says it well (Christian Counter-Culture [IVP], p. 108), “He teaches not the irresponsibility which encourages evil but the forbearance which renounces revenge.” Stott sums up (p. 113), “Jesus was not prohibiting the administration of justice, but rather forbidding us to take the law into our own hands.” Leon Morris (The First and Second Epistles to the Thessalonians [Eerdmans], p. 170) suggests that the practice of non-retaliation by the early church may have been “responsible in some measure for the impact the early Christians made on the men of their day.”
B. Positively, love seeks the highest good of others, namely, that God would be glorified in their lives.
After commanding us not to repay evil for evil, Paul adds (v. 15b), “but always seek after that which is good for one another and for all people.” The NIV translation, “try to be kind,” is weak. The Greek word translated “seek” is also used to mean “persecute.” It means to go after something with strong intent and effort. We could paraphrase, “Rather than seek vengeance, go after the other person’s highest good with a vengeance.” As 1 Peter 3:9 states, “not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.” Since the highest good for anyone is that he would come to saving faith in Jesus Christ and glorify God by living a Christlike life, our response to wrongs against us should promote the other person’s salvation or spiritual growth.
Conclusion
I conclude with two stories that show how believers have put our text into action. Watchman Nee (Sit, Walk, Stand [Christian Literature Crusade], p. 26) tells of a Christian Chinese farmer who had a rice field on a terraced hill. He used a water wheel, worked by a treadmill, to pump water from a stream below to irrigate his field. One night his neighbor, who had two fields below, made a breach in the Christian farmer’s dike and drained off all his water. The Christian repaired the dike and pumped more water, but the same thing kept happening over and over again.
Finally, after consulting and praying with some brothers at his church, the farmer first pumped water for the two fields below and then pumped water for his own field. After this, the water always stayed in his field. The neighbor was so amazed at the Christian’s action that he began to ask why he did this. After a while, he came to faith in Christ.
Another story took place during a time of horrible war and brutality in the Middle East more than a century ago. An Muslim enemy soldier chased a Christian woman and her brother until he cornered them. He mercilessly shot the brother and let the sister go free, but not until she had witnessed the brutal murder.
Later, she was working in a military hospital as a nurse when the soldier who had killed her brother was brought into her ward. He was critically wounded and the slightest inattention to his needs would have meant certain death. When the nurse realized this, a powerful temptation for vengeance raged in her mind. But as a Christian, a still, small voice within whispered, “Kindness.” She yielded to the Spirit’s prompting and patiently nursed this enemy back to health.
The soldier, who recognized her, asked her one day, “Why didn’t you let me die?” She replied simply, “I am a follower of Jesus and He said, ‘Love your enemies.’”
The Muslim soldier was silent for a long time. Finally, he said, “I never knew that anyone could have such a faith. If that’s what it does, tell me more about it. I want it.” (Edited from, “Our Daily Bread,” 11/81)
Our sensitive, loving ministry to one another in the church and our loving behavior towards those in the church and outside who wrong us should tell the world about our Savior (Rom. 5:6-8):
For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.
Application Questions
- Share with others a time when you were discouraged or overwhelmed by stress and how another believer encouraged you.
- How can we determine if it may be right to fight for our rights and when we should just accept being wronged?
- Discuss: Is it always wrong to defend yourself in court against someone who is trying wrongfully to take advantage of you?
- Does Scripture require us to try to carry on a relationship with a professing Christian who is difficult to be around? What principles apply?
Copyright, Steven J. Cole, 2016, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation
Related Topics: Christian Life, Comfort, Issues in Church Leadership/Ministry
7. Psalm 82: The Judgment of the 'Gods'
Introduction
In the days of Jesus’ earthly life the Messianic expectation was at its highest pitch. Christ’s public ministry was surrounded by controversy as He claimed to be Messiah Himself. In His debate with the Jewish religious leaders, Christ quoted from Psalm 82 to prove His Messianic credentials. His citation of Psalm 82:6 must be explored within the larger context of John’s Gospel.
Recall, in John 9, that our Lord had just healed a man who had been blind since birth, thereby demonstrating that He was the “light of the world” (John 9:5). While the blind man came to faith, the Jewish religious leaders willfully closed their eyes to the identity of Jesus as Israel’s Messiah. In the tenth chapter of John’s Gospel Jesus claimed to be the “Good Shepherd,” the door through whom everyone must enter in order to be saved. As the Good Shepherd He promised to lay down His life for the sheep (John 10:11). This statement caused a division among the Jews (10:19). Some insisted that He had a demon and ought to be ignored, while others found it difficult to believe that a demon-possessed man could give sight to a man born blind (10:20-21).
The Jews gathered about our Lord, urging Him to speak forthrightly. Was He the Messiah or not (10:24)? His answer was clear enough for those who believed. He had previously revealed His identity but the majority did not believe. They did not believe because they were not His sheep. Those who were His sheep heard His voice, but the rest did not. Those whom God gave the Son believed and no one could snatch them from the Father’s hand. Climactically, Jesus boldly announced, “I and the Father are one” (10:30).
This seemingly heretical acclamation enraged our Lord’s enemies. They took up stones to put Him to death. This statement was blasphemy in their view. To this charge our Lord responded by quoting from Psalm 82:6: “‘I said, you are gods’” (John 10:34). If God could call those “gods” to whom the word of God had come, why was it wrong for Jesus to claim to be God? Our Lord’s defense did not convince most of His opponents. They attempted to put Him to death, but He eluded their grasp (10:39).
We can hardly be surprised that any argument would fail to convince those so opposed to our Lord. Let me ask you though, my friend, how convincing do you find our Lord’s defense? I must admit that I have always been inclined to think of the Lord’s use of Psalm 82 as more clever than convincing. Wasn’t Jesus just embarrassing His enemies by the use of an ingenious debating technique? At best, wouldn’t our Lord’s argument have proven Him to be a “god” only in the same sense that all men are “gods”? Isn’t this an argument which the cults could use to prove that men can be “gods” in the same way Christ claimed to be? Doesn’t our Lord’s use of Psalm 82 create more problems than it solves?
It was only when a puzzled Christian asked me what our Lord meant in John 10 that I turned to Psalm 82 to try to understand its message. As I have come to a better understanding of Psalm 82 I have also been able to appreciate how well the text our Lord quoted justified His claim to be God. Psalm 82 not only showed that Jesus was Israel’s Messiah, it also had a very pointed message to those who had rejected Him and were attempting to put Him to death. Furthermore, I have come to see that Psalm 82 has a very awesome word to those of us who live in the 20th century. Let us look then to Psalm 82 for a word from God which should challenge our lives as much as it did those who lived so many years ago.
God’s Court Is Convened
(82:1)
1 A Psalm of Asaph. God takes His stand in His own congregation; He judges in the midst of the rulers. (NASB)
This psalm begins on a very solemn note. Asaph, the author of this psalm, describes God as a judge who is convening His court in order to pronounce charges. God is said to “take His stand in His own congregation” (v. 1, NASB). The expression “to take a stand” is indicative of the serious nature of the indictment which God is about to make.127 God has taken His stand for the purpose of pronouncing judgment, which the second line of verse 1 indicates, “He judges in the midst of the rulers” (v. 2, NASB). God has taken His stand “in His own congregation” (v. 1, NASB). Literally this expression would be rendered, “in the congregation of God” (cf. marginal note, NASB). I agree with others128 that this phrase is best understood in terms of the congregation of Israel. God has taken His stand in the assembly or congregation of His people, Israel, to pronounce judgment upon them.
The second line of verse 1 identifies those whom God has determined to judge. God judges in the midst of the “gods” (v. 1, margin, NASB). The Hebrew word elohim, is rendered “rulers” in the NASB. Elohim is a common designation for God in the Old Testament. Its precise meaning here has been the subject of considerable discussion. It is not only crucial to a proper interpretation of this psalm, it is also essential for an understanding of our Lord’s use of Psalm 82:6 (where the word elohim once again occurs) in the tenth chapter of John.
There are several explanations of who the “gods” are in verses 1 and 6. The first is the view which understands the “gods” to be the mythical gods of the surrounding nations.129 Another is that the “gods” are the human rulers of the nations which are oppressing Israel.130 Yet another explanation is that the elohim are angels, a view surprisingly held by Kidner.131
The most reasonable explanation is the view most widely held over the centuries.132 The “gods” referred to in Psalm 82:1 and 6 are the rulers of Israel, who have failed to carry out their responsibilities as God’s representatives in the ruling of the nation. Several lines of evidence support this interpretation:
(1) The way elohim is used elsewhere in the Old Testament. The term elohim almost always refers to the one and only God, the God of Israel (Deut. 4:35,39). It sometimes refers to the so-called “gods” of the heathen (e.g. Judg. 11:24; 1 Kings 18:24). The term also occasionally identifies “… rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power …”133 Several passages may use elohim in this sense:
“Moreover, he [Aaron] shall speak for you [Moses] to the people; and it shall come about that he shall be as a mouth for you, and you shall be as God [elohim] to him” (Exod. 4:16).
Then the Lord said to Moses, “See, I make you as God [elohim] to Pharaoh, and your brother Aaron shall be your prophet” (Exod. 7:1).
“Then his master shall bring him to God [elohim, or, the judges who acted in God’s name, margin, NASB], then he shall bring him to the door or the doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently” (Exod. 21:6).
“If the thief is not caught, then the owner of the house shall appear before the judges [elohim], to determine whether he laid his hands on his neighbor’s property. For every breach of trust, whether it is for ox, for donkey, for sheep, for clothing, or for any lost thing about which one says, ‘This is it,’ the case of both parties shall come before the judges [elohim]; he whom the judges [elohim] condemn shall pay double to his neighbor” (Exod. 22:8,9).
The teaching of the Bible is that man was created in God’s image to reign and to rule as a vice regent over the earth (Gen. 1:26,28; cf. also Ps. 8:6; Rom. 8:17-21; 2 Tim. 2:12). Rulers are appointed by God to carry out His purposes of restraining evil and rewarding those who do what is good (cf. Rom. 13:1-4). In this sense rulers not only act for God; they, in a sense, act as God (as “gods”):
And he said to the judges, “Consider what you are doing, for you do not judge for man but for the Lord who is with you when you render judgment. Now then let the fear of the Lord be upon you; be very careful what you do, for the Lord our God will have no part in unrighteousness, or partiality, or the taking of a bribe” (2 Chron. 19:6-7).
(2) The Scriptures teach that men are responsible for the actions commanded in verses 3-4 and those condemned in verse 2. The Old Testament Law commanded the Israelites to care for the needy, the helpless, and the oppressed:
“You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. But you shall remember that you were a slave in Egypt, and that the Lord your God redeemed you from there; therefore I am commanding you to do this thing. When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the Lord your God may bless you in all the work of your hands” (Deut. 24:17-19; cf. also Exod. 23:2-3, 6-9; Lev. 19:15, 33-34; Deut. 1:17).
This passage suggests that all of the injustices and sufferings of Israel while in Egyptian bondage were intended to make God’s people sensitive to the plight of the weak and the oppressed.
What the Law commanded, Proverbs and the prophets reiterated:
“Open your mouth for the dumb, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy” (Prov. 31:8-9).
‘Thus says the Lord, “Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place”’ (Jer. 22:3).
(3) The condemnation found in Psalm 82 is elsewhere clearly directed against Israel and particularly its leaders, both in the Old and New Testaments:
Do you indeed speak righteousness, O gods?134 Do you judge uprightly, O sons of men? No, in heart you work unrighteousness; on earth you weigh out the violence of your hands (Ps. 58:1-2).
The Lord arises to contend, and stands135 to judge the people. The Lord enters into judgment with the elders and princes of His people, “It is you who have devoured the vineyard; the plunder of the poor is in your houses. What do you mean by crushing My people, and grinding the face of the poor?” declares the Lord God of hosts (Isa. 3:13-15, cf. also Ezek. 34:1-6).
“Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues, and places of honor at banquets, who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation” (Luke 20:46-47).
(4) Finally the use of the word shaphat in the Old Testament indicates that elohim refers to Israelite rulers. I am convinced that a key to the interpretation of this psalm is a proper understanding of the Hebrew word shaphat, which occurs four times (NASB: “judges,” v. 1; “judge,” v. 2; “vindicate,” v. 3; “judge,” v. 8). Unfortunately the English translation “judge” most often falls short of the much broader nuance of the Hebrew term. In the United States, our government has three branches: the legislative, the executive, and the judicial. At least in theory these three branches are separated to guard against dictatorial rule by a minority. An American thus thinks of “judging” merely as passing judgment in legal disputes, but to the Hebrew mind shaphat would encompass all three functions of governing.136
The verb, “judge,” in the Old Testament has a variety of meanings: (1) To act as a ruler, whether as a congregation (Num. 18:22-28), as an individual judge (Deut. 1:16; Judg. 16:31; 1 Sam. 7:16), or as a king (1 Sam. 8:5-6; 2 Chron. 1:10-11, “rule” NASB). Messiah will rule the earth (Ps. 72:12-15; 96:13; Isa. 11:1-5) in the future. (2) To judge in cases of controversy or litigation (Exod. 18:16). (3) To punish (Ezek. 7:3,8; 16:38; 23:24). (4) To defend the rights of men, especially the helpless and the afflicted (“deliver,” 1 Sam. 24:15, NASB; “vindicate,” Ps. 10:18, NASB; “freed,” 2 Sam. 18:19, NASB).
Perhaps the breadth of the meaning of the term shaphat is best illustrated in Psalm 72, a song of Solomon which characterizes the reign of a righteous king. (In verse 4 shaphat occurs and is rendered “vindicate.”) The righteous king rules in righteousness (v. 2). He cares for the afflicted (vv. 2,4,12-14). Under him the righteous prosper (vv. 7,16), while the wicked are crushed (v. 4). To judge righteously is to rule as the righteous king described by Solomon in Psalm 72.
God has convened His court in the midst of the congregation of Israel. In particular, His grievance is with the leaders of the nation Israel. The specifics of the indictment are outlined in verse 2.
God’s Indictment
(82:2)
2 How long will you judge unjustly, And show partiality to the wicked? Selah. (NASB)
Those being rebuked in Psalm 82 are, first and foremost, Israel’s rulers, who were responsible to promote justice, to punish evildoers, and to defend the weak and the oppressed. Verse 2 indicates that Israel’s leaders had failed in their responsibilities. Injustice was promoted and the wicked were honored and treated with partiality (literally, their face was lifted, almost in the sense that a benediction was pronounced on them). The expression “how long” implies unjust judgment and partiality had been long standing. Unrighteous leadership was not the exception; it was the norm.
The mood of the Psalm suggests that God’s patience with the corrupt leadership was exhausted. Verses 2-4 contain the response of the Supreme Judge of the universe, the Righteous Ruler of the earth. Partiality and unjust judgment must come to an end. More than this, righteous rule must be restored. Verses 3 and 4 state positively what those who stand in God’s place as rulers must do.
The Change Commanded
(82:3-4)
3 Vindicate the weak and fatherless; Do justice to the afflicted and destitute. 4 Rescue the weak and needy; Deliver them out of the hand of the wicked. (NASB)
The weak, fatherless and afflicted must be cared for and protected from wicked men since their vulnerability made them easy prey. Evil rulers not only fail to reward those who do good, and to punish the wicked, they actually prey upon the weak and the defenseless. Through Ezekiel God condemned Israel’s leaders, her shepherds, for failing to care for the flock and also for devouring it:
Then the word of the Lord came to me saying, “Son of man, prophesy against the shepherds of Israel. Prophesy and say to those shepherds, ‘Thus says the Lord God, “Woe, shepherds of Israel who have been feeding themselves! Should not the shepherds feed the flock? You eat the fat and clothe yourselves with the wool, you slaughter the fat sheep without feeding the flock. Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them”’” (Ezek. 34:1-4).
Likewise, the Lord sternly condemned the scribes for “devouring widow’s houses” (Luke 20:46-47).
The test of a godly leader is what he does on behalf of the poor and the oppressed. Anyone will gladly come to the aid of one who has power and prestige, who is able to return the favor. Our Lord teaches that we are tested in terms of what we do for the “least of our brethren”:
“And the King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me’” (Matt. 25:40).
God has a particular concern for those who are powerless, poor, and without adequate human protection. Any ruler who is to reflect God in His administration must have the same concern for the oppressed and the afflicted.
Unrighteous Rule:
Its Causes and Consequences
(82:5-7)
5 They do not know nor do they understand; They walk about in darkness; All the foundations of the earth are shaken. 6 I said, “You are gods, And all of you are sons of the Most High. 7 Nevertheless you will die like men, And fall like any one of the princes.” (NASB)
It is difficult to dogmatically determine the antecedent of the pronoun “they” in verse 5. Are “they” the wicked previously spoken of in verses 2-4, or are “they” the weak and the needy who are oppressed by the wicked? Perhaps both are in view, since those who lead often infect others with their own ailments. The sins of the fathers are visited on the sons (Exod. 20:5). In the New Testament Jesus called the wicked religious leaders “blind leaders of the blind” (Matt. 15:14), who fell into the pit, along with their followers. Thus both ungodly leaders and those who follow them lack understanding, so that they grope about as in the darkness. A similar condition is described by Hosea:
So you will stumble by day, and the prophet also will stumble with you by night; and I will destroy your mother. My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being My priest. Since you have forgotten the law of your God, I also will forget your children (Hos. 4:5-6).
The lack of knowledge and understanding referred to in Psalm 82:5 is explained in the Book of Jeremiah:
“For My people are foolish, they know Me not; they are stupid children, and they have no understanding. They are shrewd to do evil, but to do good they do not know” (Jer. 4:22).
“Did not your father eat and drink, and do justice and righteousness? Then it was well with him. He pled the cause of the afflicted and needy; then it was well. Is not that what it means to know Me?” declares the Lord. “But your eyes and your heart are intent only upon your own dishonest gain, and on shedding innocent blood and on practicing oppression and extortion” (Jer. 22:15b-17).
Israel’s leaders, who are brought to the judgment bar of God in Psalm 82, do not know God. Their ignorance and lack of knowledge is evidenced by their injustice and oppression of the afflicted and needy.
Since the nations were to be established on righteousness and justice (Prov. 16:12; 24:3; 25:5; 29:14), when the wicked rule the foundations are shaken (Ps. 82:5). When the Lord reigns the world is firmly settled:
The Lord reigns, He is clothed with majesty; The Lord has clothed and girded Himself with strength; Indeed, the world is firmly established, it will not be moved (Ps. 93:1).
Say among the nations, “The Lord reigns; Indeed, the world is firmly established, it will not be moved; He will judge the peoples with equity (Ps. 96:10).
Verse 6 is crucial, both to this psalm and to the argument which our Lord bases upon its citation in John 10. “I said, ‘You are gods, and all of you are sons of the Most High.’” Earthly rulers must be reminded of the fact that they are to act in God’s place. They are to exercise power in His name. They are also to act in accord with His character and His commands. As the apostle Paul put it, an earthly ruler is “… a minister of God, an avenger who brings wrath upon the one who practices evil” (Rom. 13:4). If we do what is good we will “… have praise from the same” (Rom. 13:3). Earthly rulers are only “god-like” when they rule as God would rule.
Verse 6 also serves to remind human magistrates that they are in a position of authority because God appointed them (cf. Rom. 13:1). Often, when human rulers obtain power and prestige, they forget the source of their authority. Thus Nebuchadnezzar had to be humbled by living as a beast:
“King Nebuchadnezzar, to you it is declared: sovereignty has been removed from you, and you will be driven away from mankind, and your dwelling place will be with the beasts of the field. You will be given grass to eat like cattle, and seven periods of time will pass over you, until you recognize that the Most High is ruler over the realm of mankind, and bestows it on whomever He wishes” (Dan. 4:31b-32).
It is possible that the second line of verse 6 is the kind of (synonymous) poetic parallelism which merely restates the thought of the first in different words. I am inclined to think that the second line builds upon the first. While the first line addresses only the rulers, the second broadens the scope of God’s warning to include the entire community of Israel (“all of you”). Now, of course, this may mean “all of you rulers.” I am inclined to think that the condemnation of the earlier verses is being broadened to include all of the people of Israel. After all, how can men be leaders unless there be followers? Many passages place responsibility for just rulers and just rule on all of Israel, not just on its leadership.
“You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness. You shall not follow a multitude in doing evil, nor shall you testify in a dispute so as to turn aside after a multitude in order to pervert justice” (Exod. 23:1-2).
“You shall appoint for yourself judges and officers in all your towns which the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the word of the righteous. Justice, and only justice, you shall pursue, that you may live and possess the land which the Lord your God is giving you” (Deut. 16:18-20).
These passages teach that the responsibility for godly leadership rests upon the community. The people as a whole have an obligation to make sure that godly leaders are appointed. They must resist peer pressure and stand alone, if necessary, in upholding righteousness.
I believe that while God appoints certain men to lead, He expects all of His people to be leaders when it comes to doing what is right. God created man to rule over His creation (Gen. 1:26, 28). Even after the fall of man and the flood, man was still commanded to rule, since he remained a creation in God’s image (Gen. 9:1-7). If Israel would but obey, God promised to make His people a “kingdom of priests” (Exod. 19:6). While this did not happen in Israel’s day, it is a promise partially fulfilled in the church (1 Pet. 2:5) and will be completely fulfilled in the Kingdom which is to come (cf. Rev. 1:6; 20:6). Not only did Israel as a nation have its rulers, Israel was to rule as a nation, seeking to practice and to promote God’s righteousness on the earth. In Hosea 4:6, Israel, as a nation, is rejected by God as His priest among the nations (cf. Exod. 19:6).
The expression “sons of the Most High” is, I believe, virtually equivalent to “son of God”. This phrase, while it applies specifically to Messiah, also refers to those who rule. God established a special relationship with David when He appointed him as king of Israel. The relationship between God and David was one of a father and a son:
“I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, whom I removed from before you” (2 Sam. 7:14-15).
Clearly, the father-son relationship here is between God and David and his sons (all of whom, except Christ, will sin). Sonship, ultimately, is conferred upon the Messiah, who will rule over the earth in righteousness:
I will surely tell of the decree of the Lord: He said to Me, ‘Thou art My Son, today I have begotten Thee. Ask of Me, and I will surely give the nations as Thine inheritance, and the very ends of the earth as Thy possession’ (Ps. 2:7-8).
Ultimately God will reign in the person of His Son, the Messiah. For now, He reigns through His “sons,” the “gods” who are appointed to reign in His stead. It must also be said, God is to reign in and through His people collectively. We who belong to Him are all His sons, destined to reign with Him in the future (cf. 2 Tim. 2:12; Rev. 20:6), but also to actively promote righteousness now.
The kings of ancient days were frequently worshipped as “gods” (cf. Acts 12:22-23). Perhaps they viewed themselves as “gods,” too, but in a sense different from that conveyed in verse 6. Let such “heady” rulers remember they are only men and they will die like mere mortals.
Interestingly, the word “men” in verse 7 is adam in the Hebrew. He was created in the image of God and destined to rule over God’s creation. Had Adam obeyed God and carried out his calling, he would have lived forever. Due to his disobedience he failed to enjoy the high calling that was his. Let the rulers appointed by God learn from this. In spite of the dignity and power bestowed on them, they will be judged like men (and like Adam). They are, after all, mere men. In their pride this can easily be forgotten, just as we see in the case of Nebuchadnezzar (Dan. 4:28-37) and Herod (Acts 12:18-23). Like the princes before them who failed to remember their responsibility before God, the ungodly rulers of this Psalm will fall. The word “fall” in the second line of verse 7 may, as A. R. Fausset suggests, signify “God’s judgment by a violent death.”137 Such warning should serve to humble those who rule arrogantly. A high calling does not necessarily result in a glorious conclusion. Let those who have such a calling carry out their task with humility and diligence.
The Ultimate Cure: Come Lord Jesus
(82:8)
8 Arise, O God, judge the earth! For it is Thou who dost possess all the nations. (NASB)
Despite all the warnings of the first seven verses, the psalmist realizes that righteous rule will only prevail on the earth when God Himself reigns in the person of His Son, Messiah. Verse 8 concludes this psalm with a petition that the God who possesses the earth might establish righteousness fully and finally: “Arise, O God, judge the earth! For it is Thou who dost possess all the nations.” This is the equivalent of what we read in the New Testament: “Thy kingdom come. Thy will be done, on earth as it is in heaven” (Matt. 7:10; cf. 1 Cor. 16:22; Rev. 22:20).
The psalmist turns from the general subject of righteous rule to the specific solution: the Righteous Ruler. Only when He comes will there be a rule that is truly righteous. Here is the messianic hope of the Old Testament saint. Even the great kings like David and Solomon fell short of God’s ideal. Messiah Himself must come before the ideal government will become a reality.
Our Lord’s Interpretation of Psalm 82:6
Jesus answered them, “Has it not been written in your Law, ‘I said, you are gods’? (John 10:34).
John’s purpose in writing his gospel is explicitly stated to be that of convincing his readers of the deity of Christ (20:30-31). In order to do this John recorded a series of signs (cf. 20:30) which led to the inevitable conclusion that Jesus was not only God, but also Israel’s Messiah. As the evidence mounts in this gospel, so does the opposition. While the disciples soon began to believe in Jesus (cf. 1:49; 2:11), the scribes and Pharisees quickly rejected Him, especially after the cleansing of the temple (2:14-22). Early on, the Jewish rulers sought to put Jesus to death, and each new confrontation with Him only added to their determination (5:18).
With this growing opposition there was an accompanying polarization among the people. The division became wider and wider: “The Jews therefore began to argue with one another, saying, ‘How can this man give us His flesh to eat?’” (6:52) As a result of this many of His disciples withdrew, and were not walking with Him any more (6:66).
And there was much grumbling among the multitudes concerning Him; some were saying, “He is a good man”; others were saying, “No, on the contrary, He leads the multitude astray.” Yet no one was speaking openly of Him for fear of the Jews (7:12-13).
Therefore some of the people of Jerusalem were saying, “Is this not the man whom they are seeking to kill? And look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? (7:25-26).
They were seeking therefore to seize Him; and no man laid his hand on Him, because His hour had not yet come. But many of the multitude believed in Him; and they were saying, “When the Christ shall come, He will not perform more signs than those which this man has, will He?” (7:30-31).
Some of the multitude therefore, when they heard these words, were saying, “This certainly is the Prophet.” Others were saying, “This is the Christ.” Still others were saying, “Surely the Christ is not going to come from Galilee, is He?” … So there arose a division in the multitude because of Him (7:40-41, 43).
There arose a division again among the Jews because of these words. And many of them were saying, “He has a demon, and is insane. Why do you listen to Him?” Others were saying, “These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?” (10:19-21).
While some had come to believe Jesus was the promised Messiah, many had chosen to follow their leaders in rejecting Him. The feeding of the five thousand and giving sight to the man born blind failed to convince the critics of our Lord. While they attributed His miracles to demonic powers (8:48; 10:20), His teaching they considered outright blasphemy. In John 8:58 Jesus claimed to be the “I AM” of the Old Testament, and therefore the Jews attempted to stone Him (8:59). Jesus’ claims continued. In chapter nine He taught that He was the “light of the world” (v. 5). In chapter ten He said, “I and the Father are one” (v. 30).
One of the central issues involved in the conflict between our Lord and the religious leadership of the nation was who had the authority to lead. They quickly noted that Jesus was gathering disciples and baptizing them, even more than John the Baptist (John 4:1-2). Jesus claimed His authority to judge came from the Father (5:22,27,30). Jesus accused his opponents of judging “according to appearance” rather than “with righteous judgment” (7:24). The scribes and Pharisees sought to condemn the woman caught in adultery (8:4-5), but Jesus refused to condemn her (8:10-11). He then accused the Jewish leaders of judging “according to the flesh” (8:15), while He judged according to truth (8:16,26). When the blind man was given sight, the judgment controversy again surfaced:
And Jesus said, “For judgment I came into this world, that those who do not see may see; and that those who see may become blind.” Those of the Pharisees who were with Him heard these things, and said to Him, “We are not blind too, are we?” (9:39-40).
In John 10 our Lord boldly spoke forth, identifying Himself as the Messiah and the Good Shepherd. He also made it clear that the religious leaders who had rejected Him were the evil shepherds, like those depicted centuries earlier by the prophet Ezekiel (Ezek. 34). God promised to come and to judge between the sheep, and to set up one shepherd over His flock:
Therefore, thus says the Lord God to them, “Behold, I, even I, will judge between the fat sheep and the lean sheep. Because you push with side and with shoulder, and thrust at all the weak with your horns, until you have scattered them abroad, therefore, I will deliver My flock, and they will no longer be a prey; and I will judge between one sheep and another. Then I will set over them one shepherd, My servant David, and he will feed them; he will feed them himself and be their shepherd” (Ezek. 34:20-23).
When our Lord announced that He was the Shepherd, the good One, He identified Himself as the fulfillment of Ezekiel’s prophecy.138 He also identified His opponents, the religious leaders of the nation Israel, as the shepherds who dominated and abused the flock, rather than caring for the weak and the sickly (Ezek. 34:1-4). No wonder they reacted to Jesus’ teaching so violently and wanted to stone Him (John 10:31,39).
When accused of blasphemy, Jesus based His defense on the statement quoted from Psalm 82:6: “I said, you are gods.” This was no time for clever tricks or weak arguments. When Jesus referred to this psalm, He did so, I believe, because no passage argued His case more forcefully. It is not just that one verse, but the argument of the entire psalm upon which Jesus rested His defense. Psalm 82 warned the unrighteous judges (leaders) of Israel of God’s impending judgment upon them. When Jesus appealed to this psalm He not only identified Himself as the fulfillment of verse 8, He also identified them as the fulfillment of verses 1-7. The warning of the psalm was being fulfilled in their midst. God had finally come to judge the “gods.” How much better the name God suited Jesus than the title “gods” suited the scribes and the Pharisees.
To have understood the message of Psalm 82 and our Lord’s application of it would have been to bow the knee to Him as the Son of God, the promised Messiah. To reject this message was to reject the Messiah, which, in fact, many did. No one better interpreted or applied Psalm 82 than our Lord. No one better fulfilled it than He.
Conclusion
The relevance of Psalm 82 to the people of our Lord’s day is now obvious. The people must ascertain the person and character of the Righteous Judge. Either the religious leaders were correct (and Jesus must be put to death) or Jesus is God’s Righteous Ruler (and the Jewish leaders must be rejected). Even today, men must make the same decision. Either we bow the knee now to the Lord Jesus as our Savior, or we will bow the knee to Him as our Judge (Phil. 2:9-11). Let us do so now, so that we will not stand before Him condemned.
There are other applications for us as well. Let me suggest three areas to which Psalm 82 speaks. First, this psalm should serve as a somber warning to all who lead, regardless of the level of leadership. I fear that many seek leadership positions for the power and the prestige they seem to offer. There is, Psalm 82 informs us, power and authority invested in leaders. That is part of the reason why the word elohim is employed in the psalm. However, the authority and power of leadership is not ours; it is God’s. To fail to exercise our God-given power consistent with God’s character and commands is to fall under His judgment. Let those of us who lead do so with “fear and trembling”. Also, let us remember that power has been given, not so much for our benefit, as for the protection of those who are weak and oppressed. The measure of any leader’s effectiveness is his protection and care for the weak. In short, leaders are called of God to serve others, not to be served, even as our Lord came to serve at the sacrifice of His life (Mark 10:45).
Second, there is a lesson here for those who are under authority. I have personally gained a new appreciation for the dignity of the office God has given leaders. In Ephesians Paul exhorts wives to submit to their own husbands as “to the Lord” (5:22), and slaves to submit to their masters as “to Christ” (6:5). Peter, in urging wives to submit to their husbands, refers to Sarah, who expressed her submission to Abraham by calling him “lord” (1 Pet. 3:6). All of this causes me to think that submission to God-given authorities involves a deeper reverence or respect than I have been inclined to suppose in the past. We are not to respect or reverence earthly authorities as God, but given the teaching of the Bible we do need to see them in the light of their God-given position and power. For me, this requires more respect than I have heretofore given.
Furthermore, Psalm 82 also warns me about following the right leaders. While God holds leaders accountable for their administration, He also holds me accountable for following them, in particular, when they are wrong and I know it. I understand Jesus to be warning His listeners about following their leaders when He cited Psalm 82:6. The nation Israel had a choice to make. Would they follow their leaders in rejecting Christ and putting Him to death, or would they follow the Good Shepherd? The pattern of the Scriptures, as I understand them, is that we ought not attempt the overthrow of a corrupt government, but that we must refuse to obey it when its commands are contrary to the revealed word of God (cf. Dan. 3:13-18; 6:10; Acts 5:29).
Strange as it may seem, Psalm 82 has something to say to us about church discipline. The church members are “gods” in the same way that Israel’s leaders were, because we are assigned the responsibility of acting in God’s behalf when church members willfully disregard God’s word and the warning of fellow saints. With this is mind, look once more at our Lord’s words to His church:
“And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother. But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax-gatherer. Truly I say to you, whatever you shall bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name, there I am in their midst” (Matt. 18:15-20).
Are we not taught that we are to act for God in this matter of correction and that God is intimately involved with the decisions of the church in the discipline of willful members of His body, the church? I believe that this is what Paul practiced in 1 Corinthians 5:5-6 when he turned a sinful member over to Satan in “the name of our Lord Jesus.” Church discipline is essential because God has instructed us to act in His behalf when fellow Christians fail to heed God’s word. To fail to obey God in this unpleasant task is to misrepresent the character of God and to disobey His command to us to reflect His holiness by dealing with sin in the church (cf. 1 Cor. 5:6-8).
Finally, I see a very clear command that we, as Christians (and thus, sons of God), must be concerned about social justice. James puts it this way: “This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:27).
While Christians have often been at the forefront of the cause of the poor and the oppressed throughout history, it is amazing to me that many Christians today are apathetic about social justice. The reasons are various. Some shy away from it because the “liberals” are taking up the banner of social justice. Others seem to be passive because they view the time immediately preceding Christ’s return as days of apostasy and social decadence (Paul believed this too, cf. 2 Tim. 3:1-13, and so do I). They therefore seem to stand idly by, as mere spectators, often delighted by what they see, for they feel it must mean that our Lord’s return is near.
Let me remind you that the psalmist also believed in the coming of Christ. This was something for which he prayed (v. 8). Nevertheless, this did not deter him from warning unrighteous rulers, nor did he hold back from exhorting leaders to look out for the needs of the weak and the oppressed (vv. 3-4). Indeed, even in the darkest hours of man’s history, before the return of our Lord, it is the treatment of the oppressed which serves as the standard for spirituality (Matt. 25:31-46).
I sometimes hear my Christian brothers and sisters bemoaning the fact that our country allows refugees to settle here, away from the ravages of war and political persecution. I do not mean to say that there are no good reasons for excluding some from coming to our country. What I am asking you to seriously consider is whether your reasons for opposing them are biblical, in the light of our study.
My political convictions, quite honestly, are somewhat to the right in the spectrum. I am not opposed to “Reaganomics” as many are. Yet, I want to suggest that some who cite conservative politics as their defense for cutting “social justice” matters out of the budget may be doing so for reasons which Psalm 82 condemns.
I understand that these matters are both sensitive and a matter of deep conviction. I simply urge you, regardless of your political and economic point of view to evaluate your positions in the light of the command to care for the weak and the oppressed. This is what rulers of days gone by failed to do. This is why our Lord came the first time. This is why He will come again as the Righteous Ruler. Even so, come Lord Jesus.
127 “The word nitzabh denotes a deliberate and formal act, connected with a definite purpose. I Sam. 19:20.” J. J. Stewart Perowne, The Book of Psalms (Grand Rapids: Wm. B. Eerdmans, l972), II, p. 105.
128 “The word ‘edah is frequently applied to the congregation of Israel as such.” H. C. Leupold, Exposition of Psalms (Grand Rapids: Baker Book House [reprint], 1969), p. 594. [Israel is called the ‘congregation of Jehovah’ in Num. 27:17; 31:16; Josh. 22:16-17.]
129 “In more recent years scholars have tended to identify the ‘elohim with the national gods of the various peoples of the world, who have been demoted to the position of Yahweh’s servants …” A. A. Anderson, The Book of Psalms (Grand Rapids: Wm. B. Eerdmans, 1981), II, p. 592.
Such “gods” however do not exist, nor are they responsible for administering justice on the earth. How can a non-existent god be summoned to judgment or be threatened with death? How then can our Lord possibly use this psalm, thus interpreted, to prove His deity?
130 Kirkpatrick mentions this as one of the interpretations which should be rejected. A. F. Kirkpatrick, The Book of Psalms (Grand Rapids: Baker Book House [reprint], 1982), p. 495.
131 “… these ‘gods’ are ‘principalities and powers’, ‘the world rulers of this present darkness’ (cf. Eph. 6:12). … On the whole this view seems truer than the former to the language of the psalm (e.g. verse 7) and to the occasional Old Testament use of the term ‘gods’ or ‘sons of God’ for angels (see on Ps. 8:5; cf. Jb. 1:6; 38:7).” Derek Kidner, Psalms 73-150 (Downers Grove: Inter-Varsity Press, 1975), p. 297.
While Kidner’s argument is based upon a sound effort to define the term “gods” from usage elsewhere in the Old Testament, it hardly gives good sense to the psalm, and it seems inconsistent with the argument which our Lord develops from the psalm in John 10. Kirkpatrick’s rebuttal of the view held by Kidner is forceful: “The idea that angels can be punished with death is startling, and foreign to the O. T. view of angelic nature. … There is not the slightest hint that vv. 2-4 refer to anything but the oppression of men by men. The language, as has been pointed out above, closely resembles that of the Law and the Prophets, and there is no reason for taking it in a non-natural sense.” Kirkpatrick, p. 495.
132 Leupold says this psalm “… presents a judgment pronounced by the Lord on the judges or rulers of Israel. For in Israel the term judges had practically the same meaning as the term rulers, the Israelite usage being derived from the chief function of rulers. … Up to about seventy years ago there was a practical unanimity in the church as to the interpretation of this psalm, commentators being agreed that it treated the subject just as we have just indicated.” Leupold, p. 592.
133 Brown, Francis; Driver, S. R.; and Charles Briggs. A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1966), p. 43.
134 The word here rendered “gods” is elim, not elohim. These two words are related, but not identical. Kirkpatrick remarks, “Elim, however is not so used elsewhere, and may simply mean ‘mighty ones.’” Kirkpatrick, p. 327.
135 “Stands” here is a translation of the Hebrew word, ‘omed, and is therefore not the same word as in Psalm 82:1. The force of the two is nearly the same, however, a fact which Perowne notes. Cf. Perowne, p. 105.
136 “Shaphat,” Robert D. Culver, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), II, p. 947. This is an excellent article (pp. 947-949), which I highly recommend for your reading.
137 Jamieson, Fausset, and Brown, A Commentary Critical Experimental and Practical on the Old and New Testaments (Grand Rapids: Wm. B. Eerdmans [photolithoprinted], 1967), III, p. 290.
138 Luke introduced our Lord as the fulfillment of Isaiah’s prophecy: “And the book of the prophet Isaiah was handed to Him. And He opened the book, and found the place where it was written, ‘The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord’” (Luke 4:17-19). Here, Jesus identified Himself as the Messiah, Israel’s ideal leader. The thrust of His ministry was to do the very things which the wicked rulers of Israel (as indicated in Psalm 82) had failed to do.
Related Topics: Christology, Eschatology (Things to Come)
Is Love to God No More Than Self-Love?
Related MediaMr. Christian’s neighbor had a new bumper sticker: Practice random acts of kindness and senseless acts of beauty. To Mr. Christian, random and senseless acts seemed, well, random and senseless, so he asked his neighbor what it meant. His answer was startling and disturbing. “Selfish acts of doing something to get something are not virtuous; therefore, random acts of kindness and senseless acts of beauty are truly virtuous acts.” Moreover, “Christianity cannot be virtuous because Christians love God to get rewards and avoid pain.” Mr. Christian replied that believers love God because He first loved us by saving us by the work of Christ on the cross,” to which his neighbor quickly countered, “That’s my point, just as my dog loves me because I feed him, so Christians love God because He gives them good things.” At a loss for words, Mr. Christian smiled, bid his neighbor adieu, and made a quick exit, stage left.
Setting aside the insult to man’s best friend, how do we respond to the shrewd critique of Christian love to God? Of course, it’s not a new or even uncommon view; Satan accused Job of the same thing, telling God that Job would curse Him to His face if He withdrew Job’s earthly blessings. But, is love to God really no more than love of self, or a mere love of the gifts of God? And if not, what, then, comprises a true love to God?
Proper Gratitude for Abundant Gifts
Christians have received marvelous gifts. United to Christ by faith, we have justification by the voluntary and perfect righteousness of Christ satisfying the requirements of God’s justice on our behalf, including sinless obedience and the penalty of death for sin, earning the infinite merit imputed to us. In Christ we are covered in His righteousness. His resurrection life is our life. His victory over sin, death, and Satan is our victory. Adopted into God’s family, we cry, “Abba, Father!” by the Holy Spirit of adoption within us. In Christ we have security, assurance, love, joy, peace, hope, comfort, purpose and meaning in life, etc. And “when He appears, we shall be like him” (1 John 3:2).
We have immeasurable blessings for which we should be thankful. Gratitude for God’s goodness honors God. “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Thess. 5:18). Thanksgiving should characterize the life of every saint in Christ. In fact, God judges ingratitude as a great sin, worthy of condemnation (Rom. 1:21).
The Contempt of Mere Gratitude
At the same time, mere love to God for gifts received insults God. Just ask Job. He suffered to counter Satan’s cynical accusation that his love to God was nothing more than a love of God’s benefits (Job 1:6-11; 2:3-5). Christ tells us that such a love rises no higher than that of unbelievers (Luke 6:31-34). Moreover, to say that love to God involves nothing more than a love of God’s benefits implies that God, by Himself, is not worth loving.
What, then, constitutes the essential ingredient of a true love to God? According to Edwards, “The first foundation of a true love to God is that whereby He is in Himself lovely, or worthy to be loved, or the supreme loveliness of His nature...God’s nature or divinity is infinitely excellent; yea it is infinite beauty, brightness, and glory itself.”1 This beauty we see when God opens our spiritual eyes: “For God, who said, ‘Light shall shine out of darkness,’ is the One who had shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ” (2 Cor. 4:6). Thus we “praise Him for His mighty deeds; praise Him according to His excellent greatness” (Ps. 150:2). We love His blessings, but a true love to God loves Him for who He is, first and foremost, in addition to gratitude for His blessings. To love God is to love God.
Can You Love God’s Blessings and Not Love God?
Yes. Consider the crowds rejoicing at Christ’s miracles when later some called for the release of Barabbas when Jesus stood bleeding and humiliated before Pilate. They “loved” him as long as they thought He would give them their desires, but abandoned Him when their hope for deliverance from Rome was dashed. Even today, stadiums fill to capacity by promises of great worldly blessings, with little consideration of the beauty of God’s attributes.
But, doesn’t 1 John 4:19 teach that the blessings of God produce our love to God when it says, “We love because He first loved us”? Yes, in a sense, but we also love Him for the character displayed in His benevolence. Moreover, He first loved us “because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom. 5:5). We love God because He gave us new life and hearts of love for His intrinsic excellence. We love Him for His great benefits, including salvation, but His greatest gift to us is Himself.
Beauty in the Gift
As every blessing from God reveals the goodness of God, our proper response includes gratitude for the gift and love to character of God revealed in the giving of it. Thus, by Christ’s saving work we receive infinite benefits and, more importantly, we see the greatest display of the ultimate object of our love, the infinite excellence of God. We see the beauty of God’s attributes in His purpose to save us and in Christ’s perfect life and voluntary obedience that endured the punishment for our sin upon the cross. In the ministry of Christ we see the boundless and holy love that endured infinite wrath for His condemned and undeserving bride, the righteousness that could not save without the satisfaction of God’s perfect justice, His power in defeating death and the devil; His wisdom in saving the unsavable, loving the unlovable, and producing the best from the worst, and all in a manner consistent with His holiness. We see His grace, patience, truthfulness and faithfulness, mercy, and immutability, etc.
True Love of Loveliness
God’s love toward us and our love toward God form the foundation of our joy, the supreme motivation of our life (1 Pet. 1:3-9). The mere love of blessings without a true love to God not only dishonors God, it flows hot and cold as the blessings come and go. A mercenary love evaporates when benefits dry up or persecution strikes. But, the love founded on God’s excellence abides, for the object of its affection remains infinitely lovely, forever.
The true saint participates in God’s ultimate purpose to display and communicate His glory by responding to the sight of His excellence with a love for His loveliness and gratitude for His blessings. Therefore, as we sing, “count your blessings, name them one by one,” give glory to God who gives them, because the gifts and the giving display the infinite excellence of the Giver. To Him be all praise through Jesus Christ our Lord. Amen.
Scripture taken from the NEW AMERICAN STANDARD BIBLE, © Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1988, 1995. Used by permission.
1 Jonathan Edwards, Religious Affections, Banner of Truth, 168; Yale, WJE, 2:242.
Related Topics: Apologetics, Love
Lesson 20: Three Impossible Commands (1 Thessalonians 5:16-18)
Related MediaDecember 11, 2016
All of God’s commandments in the Bible are beyond our ability to obey in the flesh, so we must rely on His indwelling Holy Spirit. But some of the Bible’s commands are not just difficult, but impossible. Matthew 5:48: “Therefore you are to be perfect, as your heavenly Father is perfect.” In all of history, no one except Jesus has ever come close to keeping that command! Or, could anyone claim to have achieved perfect obedience to the two great commandments, to love God with your total being and to love others as much as you love yourself (Matt. 22:37-39)?
Our text gives us three impossible commands (1 Thess. 5:16-18): “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus.” If Paul had only said, “Rejoice a lot, pray often, and try to be thankful,” I maybe could say, “Okay, I’ll try to do that!” But no one honestly can say, “I rejoice always, pray without ceasing, and in everything give thanks!” And you can’t resolve, “I’ll start obeying those commands today!” Next week, you couldn’t honestly say, “I’ve kept those commands this past week. There wasn’t a single moment when I wasn’t rejoicing, praying, and giving thanks!”
So what do we do with these impossible commands? Curiously, John Stott (The Message of 1 & 2 Thessalonians [IVP Academic], p. 124) argues that these commands are not directed to us individually, but rather to the church regarding our public worship. He says that joy and happiness are not at our command, to turn “on and off like a tap.” But there are many biblical commands to rejoice and be glad in the Lord. And while our corporate worship should be filled with joy, prayer, and thanksgiving, we will not do these together in worship if we haven’t been doing them individually during the week. So I think that they must apply to us individually first.
It’s interesting that Paul doesn’t offer any explanation or help here on what these commands mean or how we can obey them. He just states them in staccato fashion and moves on! But other Scriptures do offer some help in understanding what these commands mean and how we can begin to develop the attitudes and habits that will help us move toward the mark, even if in this life we will never obey these commands perfectly. Paul’s idea is easily stated:
God commands us to rejoice always, pray without ceasing, and give thanks in everything.
With each command, I want to explain what it means and give some help on how to grow in obeying it. Note, also, that Paul says (1 Thess. 5:18), “for this is God’s will for you in Christ Jesus.” Virtually all commentators agree that “this” refers to the previous three commands, not just to the third. You may have trouble discerning God’s will in some areas of your life. But, rejoicing always, praying without ceasing, and giving thanks are always God’s will for you in Christ Jesus.
That last phrase gives the underlying clue as to how we can begin to obey these commands: We must be “in Christ Jesus.” Without being in union with Him through His indwelling Holy Spirit, we could never come close to obeying these commands. We are placed into union with Christ the moment that we trust in Him to save us from God’s judgment that we deserve because of our sins. As Paul says (1 Cor. 1:30), “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.”
So to obey these impossible commands, we must have experienced the new birth so that we are in Christ and He dwells in us. As we learn to abide in Him and trust in Him to work through us, we will progressively become conformed to His image. Jesus was always rejoicing, always praying, and always thankful. So being in Him and relying on Him are the keys to becoming like Him in these three qualities.
1. God commands us to rejoice always.
What does this command mean?
Does “rejoicing always” mean that you always go around with a smile on your face and an upbeat “Tigger” bounce in your steps? Are you sinning if you ever feel sad, depressed, upset, or grieved? I have met Christians who seem to think so. One man I used to know had some major problems in his life. But whenever I asked, “How are you doing?” he would reply, “I’m just praising the Lord!” He seemed to think that it would be unspiritual to reply, “I’m really struggling with some things.” I think he had bought into the positive confession heresy that our words create reality. So he always put on a happy face and said that he was praising the Lord. But he seemed to be denying reality.
If “rejoicing always” means always being upbeat and never feeling sadness, then we have a problem, because neither Jesus nor Paul were always happy. It’s interesting that the shortest verse in the Greek New Testament is (1 Thess. 5:16), “Rejoice always,” but the shortest verse in the English New Testament is (John 11:35), “Jesus wept.” As He faced the cross, Jesus prayed “with loud crying and tears” (Heb. 5:7). In 2 Corinthians 6:10, Paul described himself, “as sorrowful yet always rejoicing.” In Romans 12:15, he tells us, “Rejoice with those who rejoice and weep with those who weep.” He does not say, “Exhort those who weep to stop weeping and start rejoicing!”
So “rejoice always” does not mean, “Deny your feelings, put on a happy face, and never feel sad.” Regarding the trials that God brings into our lives to train us as His children, the Bible acknowledges (Heb. 12:11), “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.”
So, what does Paul mean when he commands, “Rejoice always”? First, it’s important to remember that he wrote this to new believers who were suffering persecution because of their faith (1 Thess. 3:3-4). And the command follows Paul’s exhortation that we should not get even when someone mistreats us. Probably Paul had taught them Jesus’ words (Matt. 5:11-12):
“Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.”
Or, as James (1:2-3) put it: “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance.” In Romans 5:3-5, Paul wrote, “And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope; and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.”
So, given their difficult circumstances, this command to rejoice always has to be viewed not primarily as a matter of feelings, but rather of obedience. When we are in difficult trials or if people have mistreated us because of our faith, we have a choice: either we can focus on our trials and lapse into self-pity. Or we can set our minds on the things above, where Christ is at the right hand of God, where our life is hidden in Him (Col. 3:1-4), and rejoice. As Paul commanded the Philippians (4:4), “Rejoice in the Lord always; again I will say, rejoice!” That little phrase, “in the Lord” is the key. Since we are eternally “in the Lord” through faith in Christ, we can always rejoice “in the Lord.” Our joy cannot be totally oblivious to circumstances, but neither should it be governed by them.
So “rejoicing always” is a conscious attitude of contentment, hope, and happiness that comes from deliberately focusing on Christ and the eternal treasures that we have received freely from Him. Sometimes, as John Piper puts it (When I Don’t Desire God [Crossway]), we have to “fight for joy” in the Lord. We see this often in the Psalms. The psalm begins with the psalmist crying out to God for help in the midst of some life-threatening trial. But by the end of the psalm he’s praising the Lord and rejoicing in Him, even though his circumstances haven’t yet changed. What changed was his deliberate focus on the Lord. For example, Psalm 5 begins with David mentioning his groaning and his cry for help. As the psalm unfolds, we see that he was groaning because of enemies, whose inward part was destruction and their throats an open grave (Ps. 5:9). But having meditated on God’s abundant lovingkindness (Ps. 5:7), David concludes on this triumphant note (Ps. 5:11-12):
But let all who take refuge in You be glad,
Let them ever sing for joy;
And may You shelter them,
That those who love Your name may exult in You.
For it is You who blesses the righteous man, O Lord,
You surround him with favor as with a shield.
Of course, Paul himself had displayed this deliberate joy in the Lord when he was unjustly arrested, beaten without a trial, and thrown into the stocks in the Philippian jail. At midnight, he and Silas were praying and singing hymns of praise to God (Acts 16:25). The same was true of the apostles. After the Jewish leaders flogged them for preaching the resurrection of Jesus, we read (Acts 5:41), “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.” So to rejoice always means that we must make this deliberate choice to focus on the Lord and the unfathomable riches that we have in Him, not on our difficult circumstances. And this joy shines the brightest in dark situations. If we do all things with joy in the Lord rather than grumbling or complaining, we will stand out as lights in this dark world (Phil. 2:14-15).
Leon Morris (The First and Second Epistles to the Thessalonians [Eerdmans], p. 172) observes about these first century believers:
Persecution was always threatening and often actual. The believers were usually in straitened circumstances and compelled to work hard for a living. Their lot can rarely have been other than hard. But if we fasten our attention on these things we put our emphasis in the wrong place. They thought more of their Lord than of their difficulties; more of their spiritual riches in Christ than of their poverty on earth; more of the glorious future when their Lord should come again than of their unhappy past.
So the question becomes,
How can we develop a habit of rejoicing always?
First, daily focus on the riches that God has freely given you in Christ. For example, Ephesians 1:3-14 says that you have all spiritual blessings in Him. God chose you in Him before the foundation of the world. In love, He predestined you to adoption as His child. He freely bestowed His grace on you in Christ. In Him you have redemption and forgiveness of all your sins, lavished upon you by His grace. He has made known to you the mystery of His will. He has given you an inheritance and has sealed you with the Holy Spirit of promise. Now, what is your problem?
Second, walk in the Spirit, not the flesh. Joy is a fruit of the Holy Spirit (Gal. 5:22). To walk in the Spirit means daily to yield to Him and to rely on Him to control your life in every situation. It takes time to produce fruit. It doesn’t pop out on a tree the day after you plant it! But if you walk consistently by the Spirit, eventually the fruit of joy will be yours.
Third, sing! If you’re feeling down, get out a hymnbook or put on some solid Christian music and sing of God’s goodness, grace, and love. Singing is one way of implementing the first strategy—focusing on the riches that God has freely given to you in Christ. I have not verified it, but I heard once that the most frequent command in the Bible is, “Sing!” The longest book in the Bible is a songbook. Use it often to set your mind on the things above.
2. God commands us to pray without ceasing.
What does this command mean?
Does this mean that you must pray every waking moment? Obviously, not, because neither Paul nor the Lord Jesus did that. It is helpful to know that the word translated “without ceasing” was used of a hacking cough. A person with a bad cough doesn’t cough continuously, but often and repeatedly. It was also used of repeated military attacks. An army would attack a city but not succeed. They would regroup and attack over and over until they won the victory.
Even so, our prayers should be frequent and persistent. Like the friend who came at midnight to ask for a loaf of bread (Luke 11:5-13), we keep knocking until we get what we’re after. Like the widow who kept bothering the unjust judge (Luke 18:1-8), we keep coming back until we obtain what we were asking for.
Rejoicing always and praying without ceasing are related, because it is through prayer that we lay hold of the riches that we have in Christ, which are the source of true joy. Prayer claims the promises of God in our trials. Laying hold of God’s promises brings joy, because we know that He is for us. As Paul wrote (Rom. 8:31-32), “If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?”
How can we develop a habit of praying without ceasing?
It’s a lifelong process. But, first, (in the words of Paul Miller, A Praying Life [NavPress], p. 44), “Know that … you can’t do life on your own.” In other words, recognize your need to depend on the Lord in every situation. Prayer is the language of trusting in the Lord.
Second, send up short prayers whenever you can. When you think of a loved one or friend, send up a short prayer for him or her. When someone asks you to pray for some need, don’t promise to pray later and then forget. Pray right there with the person. I love the scene where Nehemiah, the cupbearer to the pagan King Artaxerxes, had been sad in the king’s presence. This was a serious offense and Nehemiah was afraid. He explained to the king that he was sad because his home city, Jerusalem, was desolate and destroyed. The king asked what Nehemiah would request. Nehemiah (2:4-5) reports, “So I prayed to the God of heaven. I said to the king ….” I’m sure he didn’t excuse himself for a few minutes of prayer! Rather, he shot up a silent prayer to God and then spoke to the king.
Third, spend time in God’s word and prayer each morning. Pray the word back to God. The Psalms are helpful in this way, but also all of Scripture (see Donald Whitney, Praying the Bible [Crossway]). Keep asking until you receive, seeking until you find, and knocking until the door is opened unto you (Luke 11:9-10).
Fourth, read some good books on prayer. Two that I’ve found helpful are Paul Miller’s A Praying Life [NavPress] and Bill Thrasher’s A Journey to Victorious Praying [Moody Publishers]. Also, Answers to Prayer [Moody] from George Muller’s Journal, George Muller of Bristol [Revell], by A. T. Pierson, and the 70 pages in John Calvin’s Institutes of the Christian Religion [Westminster Press], 3:20, are very helpful. On our church website, I have a short list of “Insights on Prayer” I gleaned from Calvin and Muller.
3. God commands us to give thanks in everything.
What does this command mean?
This command means that in every situation we are to give thanks to our sovereign and good God and Savior. In Ephesians 5:20, Paul puts it, “always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.” Giving thanks in every situation does not mean that we must be happy with every situation or resigned to accept matters without praying and working for change. I was not satisfied when I was single at age 26, and so I prayed often that God would change that. But by faith I could still thank Him, knowing that He was using that lonely time in my life to deepen my relationship with Him. And, ever since He answered my prayer when I met Marla on January 5, 1974, I have been overflowing with thankfulness for His giving her to me.
Also, we don’t need to feel thankful before we give thanks. When God takes us through hard trials, we don’t feel thankful. But by faith we can say, “Lord, I trust that You are good and that You know what You’re doing in this difficult situation. I submit to Your sovereign hand and purpose, knowing that You will work it together for my good.” So, like rejoicing always, giving thanks in everything is often a choice to believe God in difficult circumstances.
How can we develop a habit of thankfulness to God in every situation?
First, and most importantly, deepen your understanding of God’s sovereignty and goodness. The story of Joseph (Genesis 37-50) illustrates this truth. Joseph’s brothers hated him and planned to kill him until they saw a caravan of traders heading toward Egypt. So they cruelly sold their brother into slavery. He ended up getting thrown in prison, even though he obeyed God by resisting the advances of Potiphar’s wife. He begged the cupbearer to mention his case to Pharaoh so that he could be released, but the cupbearer forgot. Two years later, Joseph interpreted Pharaoh’s dream and was instantly elevated to the second most powerful position in the country.
Later, he was able to be reconciled to his brothers and to see his aged father again. But after Jacob died, the brothers feared that Joseph would get even with them for what they had done. At that point, Joseph wept and asked, “Am I in God’s place?” Then he revealed the theological perspective that had sustained him during those awful years of slavery and imprisonment (Gen. 50:20): “As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive.” Joseph saw God both as sovereign and good. Submitting to the sovereign goodness of God in every situation the key to a thankful heart.
Second, thankfulness will be our habit when trust in God is our habit. Thankfulness and trust are bound together. If you are trusting God, you’re thankful. If you are not thankful, then you’re not trusting God. This is illustrated with the children of Israel. God delivered them from slavery in Egypt by the ten miraculous plagues on the Egyptians, while sparing Israel. He miraculously brought them through the Red Sea and then closed the water on top of the pursuing Egyptian army. You would think that by this point, they could thankfully trust in God. But we read (Exod. 15:22-24) that they then went three days into the wilderness, found no water, and grumbled at Moses, which really was grumbling at God. They didn’t trust that the God who had powerfully saved them from slavery could provide water in the desert.
If you’re grumbling, you’re not trusting. If you’re not trusting, you’re not thankful. Develop a habit of trusting God, especially in trials, and you will thank Him both for His great salvation and for the opportunity to see Him work in your time of need.
Conclusion
Thirteen years before his conversion, John Wesley had a conversation one night with a porter of his college that impressed Wesley that there was more to Christianity than he had found. The porter had only one coat. He had eaten no food that day and yet his heart was full of gratitude to God. Wesley said to him, “You thank God when you have nothing to wear, nothing to eat, and no bed to lie upon? What else do you thank him for?”
“I thank him,” answered the porter, “that He has given me my life and being, and a heart to love Him, and a desire to serve Him.” (A. Skevington Wood, The Inextinguishable Blaze [Eerdmans], p. 100)
“Rejoice always; pray without ceasing; in everything give thanks.” Even though we’ll never obey these commands perfectly, we should be working at making progress, because, “this is God’s will for you in Christ Jesus.”
Application Questions
- Where is the balance between not denying our feelings and yet not living by feelings, but by faith? For example, see Psalm 44.
- Discuss: Is depression a sin? Always? Never? Sometimes?
- Agree/disagree: Whatever one’s personality, every Christian can consistently experience God’s joy?
- What has most helped you to grow in prayer and thankfulness?
Copyright, Steven J. Cole, 2016, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation
Related Topics: Christian Life, Prayer
Lesson 21: Not Quenching, but Discerning (1 Thessalonians 5:19-22)
Related MediaDecember 18, 2016
John MacArthur (Fool’s Gold [Crossway], pp. 195-196) tells the story of Aben Johnson, a wealthy man who began investing in gemstones. He spent $3 million on a blue diamond called the Streeter Diamond that Sam Walton (the founder of Walmart) had won in a poker game from a man named Streeter. He spent $2.7 million for a collection of diamonds called the Russian Blue. He sunk another $17 million into the Sylvia Walton Collection, a set of diamonds that belonged to Sam Walton’s daughter. In all, Johnson invested some $83 million in the costly gems.
But he later found out that he had not bought genuine gems. Rather, Johnson had unknowingly invested in nearly worthless fake diamonds. It turns out that Sam Walton didn’t even have a daughter named Sylvia. When he found out the truth, Johnson sued his Florida-based jeweler, Jack Hasson. A year later, the FBI arrested Hasson for fraud. In 2000, he was convicted, sentenced to 40 years in prison, and ordered to pay more than $78 million in restitution. But Johnson is unlikely to recover his $83 million. He should have exercised some discernment by having the diamonds examined by a gem expert before he lost his fortune.
But even more serious than being bilked out of millions by a fraudulent jeweler is being deceived about eternal life by spiritual con artists. Satan disguises himself as an angel of light, not of darkness, and his servants pose as servants of righteousness, not of evil (2 Cor. 11:14-15). What is at stake is nothing less than the eternal destiny of souls. Like a good counterfeiter, Satan’s counterfeit spiritual currency looks genuine. His doctrinal errors sound plausible. He even uses Scripture to support them (Matt. 4:6). His spiritual experiences seem to help those who testify of their benefits. But both his doctrinal errors and his spiritual experiences are counterfeit. Those who embrace them suffer either serious spiritual impairment or, often, eternal condemnation.
But as in all spiritual matters, there is the need for biblical balance. Some are undiscerning and spiritually gullible, prone to be led astray by every wind of doctrine or every fake spiritual experience that comes along. But others swing to the other side of the pendulum, denying the legitimate working of the Holy Spirit and blasting those who differ from them on minor points of doctrine. So to this church of recent believers Paul urges spiritual balance:
While we must not quench the Holy Spirit’s working in our midst, we must be discerning so as not to fall prey to false spiritual experiences or false teaching.
The difficulty in finding the biblical balance on the working of the Holy Spirit is complicated because godly Bible scholars differ. Most Reformed scholars, along with evangelical seminaries, such as Dallas Theological Seminary, The Master’s Seminary, and Westminster Theological Seminary, hold to a view called cessationism. While they believe that God works miracles today, they argue that modern examples of healing and miracles are not the same as the miraculous gifts described in the New Testament. They believe that the miraculous (or sign) gifts of the Spirit (prophecy, miracles, healing, speaking in tongues, and interpreting tongues) ceased at the end of the apostolic era with the completion of the canon of Scripture. John MacArthur, a leading proponent of this view, concludes his recent book, Strange Fire [Thomas Nelson] with an appeal to his non-cessationist (or continuationist) friends.
But other godly Reformed scholars, such as Wayne Grudem, John Piper, D. A. Carson, and Sam Storms, believe that such gifts are still valid for the church today. I would describe myself as a very cautious non-cessationist, because I do not think that you can prove cessationism from Scripture. But I agree with the cessationists that there do not seem to be any valid examples of the sign gifts functioning in our day. Almost all modern speaking in tongues consists of babbling in nonsense syllables, whereas the New Testament gift was clearly speaking in a translatable foreign language that the speaker had not learned. While there are many modern examples of miraculous healing, no one that I have heard or read about can compare to the healing ministry of Christ or the apostles. And while occasionally someone may speak a prophetic revelation from God, none practice that ministry with the regularity or accuracy of those with the New Testament gift.
With that as an introduction, let’s consider Paul’s first point:
1. We must not quench the Holy Spirit’s working in our midst.
1 Thess. 5:19-20: “Do not quench the Spirit; do not despise prophetic utterances.” While scholars acknowledge that we cannot know for certain the problem that Paul is correcting here, apparently some were restricting or prohibiting altogether the exercise of the gift of prophecy in the church. Perhaps there had been abuses of this gift which led to these restrictions. For example, in 2 Thessalonians 2:2, Paul asks, “that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come.” Perhaps some false prophecies like that had resulted in a ban on all prophetic utterances. But we can’t know for sure. But here are four ways that we may quench the Spirit’s working in the church:
A. We quench the Spirit when we despise prophetic utterances.
In the context, this is the primary way of quenching the Spirit. The difficult questions here are, what are prophetic utterances? Did they cease with the apostolic era and the completion of the New Testament? Does God give any direct revelation today? If so, is it on a par with Scripture? Does it come through an audible voice, visions, dreams, subjective impressions, spontaneous thoughts, or a verse of Scripture impressed on our hearts?
In the early church, there seem to have been both the office of prophet (Eph. 4:11) and the spiritual gift of prophecy (1 Cor. 12:10, 28-29; 13:8, 9; 14:1-5, 22-40). The office of prophet, along with that of apostle, was foundational for the church (Eph. 2:20) and thus both offices were temporary. Once the foundation was laid, there was no longer any need for apostles and prophets. We have their authoritative revelation in the New Testament.
The modern debate centers, though, on whether the gift of prophecy in a lesser, fallible sense, continues today. This could include both foretelling some future event and/or forth-telling in the sense of declaring, “Thus says the Lord,” directed either to a church or to a person. This would not be on the same level as inspired Scripture. In other words, it is not the word of God, but rather a word from God. And proponents of this view argue that it may be mistaken, and thus must be evaluated.
Wayne Grudem argues for a more toned-down version of this in The Gift of Prophecy in the New Testament and Today [Crossway Books] and in his Systematic Theology [Zondervan]. John MacArthur attacks this view in Strange Fire (chapter six, “The Folly of Fallible Prophets”). Grudem (Systematic Theology, p. 1049) defines modern prophecy as “telling something that God has spontaneously brought to mind.” He says (p. 1055), “So prophecies in the church today should be considered merely human words, not God’s words, and not equal to God’s words in authority.” Thus he disagrees with those in charismatic circles who proclaim, “Thus says the Lord …” He doesn’t even want to say that modern prophecies are “a word from the Lord.” Rather, a person should say something like (p. 1056, italics his), “I think the Lord is putting on my mind that …” or “It seems to me that the Lord is showing us …” In my opinion, that seems much weaker than the supernatural gift of prophecy in the New Testament, which seems to have been direct revelation from the Lord.
On the other hand, MacArthur (Strange Fire, p. 124, citing his, The MacArthur NT Commentary, 1 & 2 Thessalonians [Moody Press], p. 196, in line with John Calvin), argues that the New Testament gift of prophecy “was the Spirit-endowed skill of publicly proclaiming God’s revealed truth.” So it was and still is essentially the ability to preach. He contends (Commentary, p. 197), “Revelatory prophetic utterances (1 Cor. 12:10) were limited to the apostolic era. But the non-revelatory gift of prophecy is permanent, as preachers are called to ‘preach the word’ (2 Tim. 4:2) ….”
I am inclined to agree with Greg. Beale, (1-2 Thessalonians [IVP Academic], p. 173), who rejects the views of both Grudem and MacArthur. He says that “prophecy elsewhere in the Bible seems always to be connected with a direct revelation by the Spirit.” If, along with apostle, this gift ceased by the end of the first century (he admits that this point is greatly debated), then he says that the point of our text “for the modern church is that it guard the truth of prophetic scriptural revelation and reject false teachings purportedly grounded on this revelation.”
But, what about instances where someone says, “The Lord told me,” or, “God gave me a vision,” or, “I had a dream in which the Lord showed me …” or, “I had a strong sense that the Lord wanted me to tell you this”? Or, what if you have such an experience? What should you do?
First, be cautious before you accept it as true. John Piper had a woman come to him when his wife was pregnant with their fourth child and announce that she had a prophecy for him—she had written it down—that his wife would die in childbirth and that the baby would be a daughter (cited in Strange Fire, pp. 241-242). Piper went back to his study and wept, but he whooped for joy when his wife delivered a boy and lived. When my children were young, I had a dream that one of them died. I woke up in a cold sweat and lay awake a long time praying that my dream was not a prophecy. Thankfully, it was not! On the other hand, God seems to be bringing many Muslims to genuine conversion through dreams and visions. So we should not dismiss such claims by saying, “God doesn’t do that sort of thing in our day.” But, be cautious!
I am much more skeptical of people who often say, “The Lord told me ….” I am especially skeptical when they claim that the Lord told them that I should do something or that something will happen to me or my family! Why didn’t He tell me that information? The woman who told Piper that his wife would die in childbirth was not only wrong, but also extremely insensitive! If someone tells you that the Lord revealed to him some major decision that affects your life, run for cover! He is not a prophet! As I’ll explain in a moment, we should evaluate every purported prophecy, dream, vision, or revelation by Scripture. If it contradicts Scripture, it’s wrong! So we shouldn’t quench the Spirit by despising prophetic utterances, but neither should we swallow them without examination. Here are three other ways we may quench the Spirit:
B. We quench the Spirit when we do not believe that God can do far abundantly more than we ask or think.
In Ephesians 3:20, Paul says that God “is able to do far more abundantly beyond all that we ask or think, according to the power that works within us.” If we doubt that or if we limit what God can do by our own calculations or resources, we are quenching the Spirit. For example, when Jesus asked the disciples how they could find bread to feed the hungry multitude (John 6:1-12), they did the math and concluded that 200 denarii (which they did not have!) would be insufficient. But they forgot that little is much when we put it in the Lord’s hands. They were limiting God’s power and quenching the Spirit.
C. We quench the Spirit when we trust in our rituals and routines rather than depend on the Holy Spirit.
Even though we distance ourselves from churches that are heavy on ritualistic worship, it’s easy for us to go through our own “non-ritualistic” rituals without relying on the Holy Spirit to work. It is possible to crank out sermons by following a formula or prescribed method. We can run through a set of songs or partake of communion without relying on the Spirit. Or, for that matter, we could get creative and shuffle up our worship service and deliver a spontaneous sermon while still relying on human ingenuity rather than on the Holy Spirit. To be spontaneous is not equivalent to being Spirit-led. The key to not quenching the Spirit is to rely on Him in prayer.
D. We quench the Spirit by tolerating any unrepentant sin, whether personally or in the church.
Lewis Sperry Chafer (He That is Spiritual [Dunham], p. 86) wrote, “The Spirit is ‘quenched’ by any unyieldedness to the revealed will of God.” In the context of lying, anger, stealing, and abusive speech, Paul wrote (Eph. 4:30), “Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.” While grieving the Spirit emphasizes the relational side of things, it is pretty much equivalent to quenching the Spirit. We hinder the Holy Spirit’s working in our lives when we tolerate any known sin, whether individually or in the church.
So Paul’s first point is that we must be careful not to quench the Holy Spirit’s working in our midst. In the context, the main application is not to despise prophetic utterances. But more broadly, we may quench the Spirit when we limit God by our little faith, when we trust in our rituals or routines, or when we tolerate any unrepentant sin. Paul balances this by adding:
2. We must be discerning so as not to fall prey to false spiritual experiences or false teaching.
If Paul had only written verses 19 & 20, the church may have swung to the other extreme of swallowing everything that purported to be a prophetic utterance. So he provides the balance (1 Thess. 5:21-22): “But examine everything carefully; hold fast to that which is good; abstain from every form of evil.” Note three things:
A. To be discerning, we should examine everything in light of Scripture.
Scripture is our infallible, inerrant guide for determining truth and error. Of course, we must interpret Scripture carefully in its context, comparing Scripture with Scripture on the assumption that God does not contradict Himself. If one Scripture says that God is absolutely sovereign in salvation (Rom. 9:15-18) and another Scripture says that we are responsible to believe (Rom. 10:13), these claims are not contradictory. If Paul says that we are justified by faith alone (Rom. 4:5) and James says that we are justified by works, not by faith alone (James 2:24), these are not contradictory when studied in their respective contexts. But to examine properly any teaching, claim of divine revelation, or spiritual experience, we must study God’s word. If it doesn’t line up with Scripture, it fails the test and must be rejected.
B. To be discerning, we must recognize that there are both genuine and counterfeit spiritual experiences and teaching.
Jesus warned that false prophets are wolves who disguise themselves as sheep (Matt. 7:15). With reference to the end times, Jesus plainly stated (Matt. 24:11, 24), “Many false prophets will arise and will mislead many.… For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect.” As I mentioned, Paul said that Satan disguises himself as an angel of light and his servants pose as servants of righteousness (2 Cor. 11:14-15). I once read of a seminary professor who assigned his class the project of determining what is the most frequent subject in the New Testament. They discovered that it is warnings about false teaching. So we must be on guard!
The 18th century revival called the First Great Awakening was accompanied by all sorts of extraordinary experiences. Much of it was good: intensified interest in spiritual things, professions of faith in Christ, unusual joy in the Lord, exuberant singing, and emotional outbursts of weeping and crying out to God. But critics attacked the revival as just emotionalism that had nothing to do with the Spirit of God. They argued that true religion was primarily a matter of the mind, not of emotions. So Jonathan Edwards did an exhaustive study of what the Bible says about what characterizes a genuine work of the Spirit and wrote, A Treatise on Religious Affections. It has been called “the best manual on discernment ever written” (Gerald McDermott, endorsement of Sam Storms, Signs of the Spirit [Crossway]). Edwards listed a number of unreliable signs of true spirituality and twelve reliable signs of true spirituality (in addition to Storms, see Gerald McDermott, Seeing God: Twelve Signs of True Spirituality [IVP]; and, The Experience that Counts [Grace Publications], a modern English, condensed version of Edwards’ original).
The point is, don’t swallow every teaching or spiritual experience that comes along as if it must be from God. For example, the current books about dying and going to heaven and returning often contradict Scripture. People’s claims that speaking in tongues or getting “slain in the Spirit” deepened their spiritual lives do not make these experiences valid. The question must be, “Do these teachings and experiences line up with Scripture?”
C. To be discerning, we must hold to that which is good and abstain from every form of evil.
While there are broader applications of holding to what is “good” and abstaining from “every form of evil,” in the context “the good” refers to genuine manifestations of the Spirit, whereas “every form of evil” refers to the spiritually counterfeit. We are not to be skeptical and aloof from that which is spiritually genuine; and we are not to embrace or be tolerant towards that which is spiritually not from God, which is evil.
If a man claims to act in the power of the Spirit, but his teaching does not line up with Scripture, or his life is marked by unrepentant lust, greed, or disobedience to God’s word, or he purports to speak in God’s name but his predictions are later found to be false, do not endorse him or listen to his teaching. Most of the TV preachers who claim to receive fresh revelations or prophecies from God are godless showmen who are preying on spiritually gullible people (see Strange Fire for many documented examples).
The main way that God speaks to us today is through His inspired Word, properly interpreted. Do not be like the guy in the proverbial story who needed guidance. So he opened his Bible and pointed at random to a verse: “Judas went out and hanged himself.” He thought, “That can’t be God’s will for me,” so he tried again and came up with, “Go thou and do likewise.” He panicked, “Surely, that’s not for me!” So he tried a third time and landed on the verse, “What thou doest, do quickly!” The point is, we must interpret and apply Scripture properly. Certainly, the Holy Spirit can impress certain verses on our hearts as we wait on Him and seek to understand and obey His word. But, beware of random, subjective impressions, especially if they come from taking a verse out of its context.
Conclusion
Although Paul here doesn’t give the criteria for examining prophetic utterances, John Stott (The Message of 1 & 2 Thessalonians [IVP Academic], pp. 128-129) suggests five tests based on other Scriptures:
The first test is the plain truth of Scripture. Like the Bereans, we are to examine the Scriptures to see if what someone is saying is true (Acts 17:11). The second test is the divine-human person of Jesus (1 John 4:1-3). Anyone denying either His full deity or full humanity is a false teacher. The third test is the gospel of God’s free and saving grace through Christ. Anyone who preaches a different gospel is eternally condemned (Gal. 1:6-9). The fourth test is the known character of the speaker. Jesus said that by their fruits we will know false teachers (Matt. 7:15-20). The fifth test is the degree to which what is said builds up the hearers. An authentic message will strengthen, encourage, and comfort the church, as well as convict those in sin (1 Cor. 14:3-4, 24-25, 31).
So Paul is saying, “Don’t quench the Holy Spirit’s working in our midst, but at the same time, be discerning so as not to fall prey to false experiences or false teaching.”
Application Questions
- Do we quench the Spirit by planning our worship services? Should we be more unplanned and spontaneous?
- Does God speak to us through subjective impressions? An audible voice? Dreams? Visions? How can we know if it’s truly God?
- Discuss: If God withdrew His Holy Spirit for a week, would you notice? How? What difference does the Holy Spirit make in your daily life?
- What’s the difference between biblical discernment and the sin of wrongfully judging others? Can discernment go too far?
Copyright, Steven J. Cole, 2016, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation
Related Topics: Christian Life, Pneumatology (The Holy Spirit), Spiritual Gifts