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網上牧師雜誌 – 中文版（繁體）, TCh Ed, Issue 28 2018年 夏季

2018 夏季版

A ministry of…

作者: Roger Pascoe 博士, 主席,

聖經講道學會

劍橋, 安大略省, 加拿大

郵箱: [email protected]

第一部分. 傳遞資訊

這一期，我們持續7年的系列“講解式講道的必要性”就要結束了。下一期，我們將要開始一個新的系列“教會領袖的動態”。

上一期我們談了幾點關於如何結束你的講稿或者提要，以及對於講稿每一部分的提醒（從介紹到結束部分）。那麼現以如何在實際中傳達你的資訊作為這個講道系列的結束再適合不過了。現在讓我們再看一下

A. 傳遞資訊的實踐方面

1. 講稿的使用

為了避免自我重複，我強烈建議在講道的時候使用講稿。在上一期雜誌中，我提到幾種不同形式的講稿

  1. 全部的手稿。如果你是一個講道新手，你最好寫下整個你要講的內容。
  2. 講稿提綱
  3. 詳細的講稿提綱（簡要的講道）

為了更好的解釋為什麼我鼓勵使用講稿，瞭解一下不使用講稿的危險是很重要的。

  1. 你的資訊可能不平衡。你可能花費很長的時間在講道的某一部分內容，而沒有足夠的時間在另一部分。
  2. 你的資訊缺乏重點。在你意識到之前你可能已經跑題了。你不知道你講到哪裡或者說你怎麼講到了這裡。一旦這樣的情況發生，回到正題就很困難了。
  3. 你的資訊可能太短或者太長，因為你缺乏一個在相對的時間內如何安排講稿資訊的參考框架。
  4. 你可能說一些無關係要的內容（甚至更糟糕的是，不準確或者錯誤的內容），而忘記講重要的內容。你不可能記住每一件需要講或者想要講的事。

除了上一期我提到的關於使用講稿的好處之外，這裡有更多的，對我來說很重要的好處：

  1. 講稿使你沒有記憶壓力。哪怕不需要去記你的提綱、要點、例子、應用和結語，講道本身已經足以有壓力。
  2. 講稿幫助你只專注於一件事——如何傳遞資訊。我不想花費注意力來記住要說什麼以及怎麼說。講道本身就是一件非常重要的事情，我希望在已經清楚內容的基礎上，我的所有注意力都用來傳達資訊。這與臨場發揮不矛盾，但臨場發揮不是必須的。我認為最好的傳達方式是講稿的臨場發揮——例如你的講稿列好了事項和內容，但是你傳達它的時候就好像你沒有講稿。

2. 傳達的形式

如何傳達你的資訊在一定程度上依賴於你的恩賜、訓練、個性和你的經驗。當我們從他人學習以及被他人指導的時候，我們必須有屬於自己的特色，可以是談話型或者教導型，正式的或者更多非正式的。

做你自己，但是不要認為這樣相當於認可過於隨意或者缺乏專業性。沒有人希望來到教會被自己的牧師弄得尷尬。如果會眾認為你的形式或者內容有可能使他們尷尬，他們不會帶朋友過來。所以，做你自己的同時，要做到完善，謙恭、始終如一和可信賴。

3. 被聽到

A. 你的聲音

注意音響。讓你的聲音不論對音響還是資訊都恰到好處。學習如何使用音響系統來發揮你的優勢。確保音響操作人員讓你在正確的音量和音調上。沒有什麼比你的聽眾聽不見你或者被聲音大得驚到更糟糕的事情了。

不同的音量。這樣使你的資訊更吸引人。也可以用音量來表達熱情或者你所說資訊的重要性。

不同的音調。 如果你不使用不同的音調，就很容易掉進一個或者更多煩人的習慣裡：

a) 單音調。 這是當你的音調沒有變化時，容易讓你的聽眾很快厭煩。

b) 低音調或者低沉

c) 持續高音。講話的張力或者緊張能夠使一些講道者形成高音調，很是干擾。

另一方面，使用不同的音調，幫助強調你所講的內容，多樣化講的形式，以及表達你對所講內容的熱情。

練習你的語調。所有講話者都有一個語調。你的語調可能被緊張或者音量（它有可能致使你喉嚨緊張）所影響。鼻音的語調通常來源於緊張的鼻部肌肉。喉音的語調通常來源於喉嚨的張力。

如果你的語調有干擾，你可以來改變它。你可以上關於講話的課程，或者可以通過注意自己的語調聽起來怎麼樣來自行改變。

B. 你的講話

注意你的語速。 切忌傾向於過快或者過慢。過快使聽眾疲勞（就像機關槍射擊）；太慢會令聽眾覺得無聊透頂。講道時的平均語速應該稍快于平時說話的速度——例如大約一分鐘180個字。這個語速可以保持聽眾的注意力而又不至於過於疲勞。

多樣化很重要。用快的語速表達興奮，或者不太重要以及不需要詳細講述的地方。用慢的語速傳達重要或者需要時間來思考的複雜問題。

運用停頓。 恰當的停頓強調重點、製造張力、影響意義、吸引注意力。意思是這裡很重要，所以我們需要停頓。

節奏 你傳遞講章的節奏應該朝著一個目標穩步前進。不要在某一處像跑步（就好像你快沒時間了）而在另一處像爬行。

4. 易懂

使用容易理解的口語。選擇能夠被理解的詞語。如果你使用一個不常見的詞，要解釋清楚它的意思。儘量避免使用專業用語，否則一定要解釋它們的意思——我們在這不是要使聽眾驚歎於我們的知識，但我們可以用我們的講道擴充聽眾的詞彙。

5. 保持清晰

清晰地表達你要說的詞。不要含混不清，要清晰。適當地強調。恰當地重讀使你的意思清楚。

6. 保持自然

身體語言要自然，但是如果你自然的身體語言以任何方式干擾你的資訊，要改變它。

使用手勢 要自然、恰當、有表達力。形成你自己的手勢。

注意你在聽眾眼裡的樣子。不要使用滑稽的、可笑的或者痛苦的表情。事實上，不要設計任何會干擾資訊的東西。

B. 溝通和聽眾：“保持聯繫”

1. 保持眼神交流

目光接觸很重要但是有時也很難保持。讓每一個人都認為你在看他們的最簡單的方式是集中你的目光在不同區域的會眾，以至於你沒有特別在看某一個人而是注意一個區域的聽眾。集中你的目光在某一個區域一分鐘，繼而轉向其他的區域，從而使你涵蓋整個會眾。

不要向上看天花板或者聽眾的頭頂。這很煩人。然而看聽眾對許多講道者很難。

把你的講章擺在恰當的高度，這樣來減少你的眼神從講章到聽眾的移動。講章擺得越高，你上下移動眼神越少。這樣不但是你看講章的動作更不明顯，而且看上去更保持眼神的交流持續性。

2. 直接指向聽眾

用第二人稱“你”使講道更個人、直接以及迫切。

提出帶有反問語氣的問題（比如保羅在羅馬提的問題）。問題可以將聽眾拉回到資訊中。恰當的問題可以提前克服異議，也可以幫助將講道過渡到應用上。

3. 資訊的應用要貫穿始終

“這會給你帶來怎樣的改變？你將如何在生活中操練它？”，你的講道自始至終要回答這些問題。

A. 使其個人化

資訊要走心，有感情且帶有教誨性。傳遞你的資訊，使聽眾感受到你個人的興趣和對他們的關心。

B. 直接，有指向性

每一個資訊都應該包含緊迫的成分。這個很重要因為基督要來了等等。

你講道的角度從不同的方面影響聽眾——靈性上，永恆上以及理論上。

C. 使用視覺輔助（PPT，電影片段，唱片等）

視覺輔助應該簡單強化你的資訊。如果你使用視覺輔助，就要保證效果，否則會分散聽眾的注意力。

首先，講道者本身就是視覺輔助。你也希望每個人的注意力在你這裡。不是因為你想成為聽眾注意的焦點，而是因為（1）你希望注意力集中到你的資訊上；（2）你希望成為自己所講資訊的道成肉身

C. 資訊溝通和講道者

1、資訊溝通至關重要的方面

“我說的話、講的道，不是用智慧委婉的言語，乃是用聖靈和大能的明證。”（哥前2:4）

資訊的宣講必須是“聖靈和大能的明證”。這裡，保羅說的是講道的行為而不是講道者本身。

我們的講道必須彰顯聖靈的引領、掌控以及（大能）幫助。這樣才能使講道在聽眾的生活中產生果效。

Martyn Lloyd-Jones博士曾說：“這就是靠人的智慧和能力講道以及靠聖靈大能講道的不同所在” (Martyn Lloyd-Jones, Revival, 295,被 Anointed Expository Preaching, 236所引用)

講道能夠有果效有能力，聖靈的恩膏至關重要。聖靈是神大能的媒介，使真理活潑而有功效(比如 約一. 2:2; 哥後. 1:19-22)。

2.資訊溝通的聲音方面

我可以給出一些對聲音有幫助的操練建議

a. 操練提高聲音 通過橫膈膜深呼吸。專業歌手就是如此呼吸，可以控制聲音。

b. 操練培訓聲音 通過大聲朗讀講章。集中於清晰度、發音、重讀。

c. 操練檢測聲音（以下幾方面）

a). 放開嗓音（力度） 發出聲音的能力，使每個人都能聽到你

b). 自然發聲（柔和）使用控制呼吸的方式來保持聲音的穩定

c). 保護嗓音（控制）知道你聲音的限度

d. 練習休養聲音，特別當你的聲音疲勞或者嘶啞時。用靜默來放鬆你發聲的肌肉。

e. 練習恢復聲音 如果必要，可以使用鹽、潤滑劑（咽喉含片）並注意保養。緊張時嘴和喉嚨容易發幹，因此潤滑劑很重要。

f. 練習保護嗓音。避免損傷你的嗓音。儘量防護你的聲音免受風或者空調的傷害。特別注意不要一次講太長時間電話。

g. 操練使用聲音。每一次講話，都注意如何使用你的聲音，讓這成為一個下意識的努力。許多人的聲音聽起來不好，不是因為他們生來如此，而是他們不當使用聲音的方式造成的。

3. 資訊溝通的視覺方面

“我在你們那裡，又軟弱，又懼怕，又甚戰驚” (哥前. 2:3)

講道時緊張很正常。即便是最偉大而有經驗的佈道者也會感到緊張和能力不足。使徒保羅問， “這事誰能當得起呢？” ( 哥後. 2:16)。這促使我們來依靠主——這樣是好的。

但是不能夠讓緊張束縛我們。這就是提前準備和使用講稿的好處。不論我們裡面感覺如何，我們仍然能夠帶著權柄講道，因為我們知道我們傳講的是神的話。

個人的外表。從某種意義上說，我們希望這一項從聽眾的視野中消失，以至於聽眾從我們的資訊中只看到基督。另一方面，我們是神所揀選的使者來傳講他的資訊。因此我們出現在聽眾面前的方式應該不干擾我們的資訊。為此，我們的著裝應該得體。你個人外表不應該吸引聽眾中的任何人產生注意力。

D. 交流和場合

每一個講道者在選擇主題、經文，準備講道內容和重點，以及傳遞資訊的時候都應該對所處的場合具有敏感性。比如，如果你是在一場婚禮，你的內容應該適合於婚禮這個場合，你的資訊正常情況下應該集中在幸福上。

當然，如果你是在一場葬禮，你資訊的準備和呈現應該非常不同。當傳遞資訊時談到哀悼者的需要時，應該壓抑和低沉。

同樣地，主日資訊在準備和傳講的時候也應該根據場合不同而不同。特別的主日比如感恩節、紀念日、復活節以及耶誕節本身已經指示了你要講的內容和方式。

E. 交流和目的

每一場講道都有一個目的。如果講道的目的是針對教會中一個具體的缺陷或者人際關係中一個具體的問題，那麼這類資訊的準備和交流會相應地被影響。

如果目的是傳福音或者勸勉，經文的選擇、講章的內容以及交流的方式都應該與目的相呼應。

因此，講道的目的影響經文或者主題的選擇、經文的應用以及例子的使用和交流的方式。

第二部分:靈修

“教會的管教” (哥前：5:1-13)

Stephen F. Olford 博士

介紹：這一章我們開始一個新的部分，將徐徐展開哥林多前書。到目前為止，使徒主要在處理教會中的分歧。現在他轉向教會中另外一個同樣嚴重的問題—混亂。這裡有三個問題，在接下來的兩章中被特別提到。這些與教會的管教、法律訴訟以及不聖潔有關（5:1-13）。我們目前學習的焦點在教會的管教上。通過閱讀這份書信，我們可以明顯看到哥林多的信徒們被他們屬世的智慧和哲學所充滿，以至於他們忽視了作為信徒所應該持守的道德職責。錯誤的思想總是導致錯誤的行為。結果道德行為的失敗敗壞了教會。保羅不得不讓他們面對一個事實。他必須用明確的語言指出，教會需要施行管教。接下來我們將要探討教會的管教，因此請觀察以下幾點，首先：

I. 教會中道德行為敗壞的嚴重性

“風聞在你們中間有淫亂的事情…”(哥前5:1)。這樣的開頭暗示了問題中所提到的罪成為大家閒談的話題，不僅在會眾中，而且在整個城中。除了指出這是對道德準則無法容忍的侵犯之外，並沒有必要在問題中詳細說明具體的過錯。一位弟兄與繼母公然同居。這個罪被稱為通姦。這個事實顯示他的父親或者過世或者離婚了。而女方並沒有被提及。這表明女方並非信徒，因此不受教會的約束。這種形式的不道德相當敗壞和令人反感，不但觸犯了猶太人的律法，也觸犯了羅馬的律法。事實上，這個罪哪怕在沒有重生的外邦人中也很少出現。

聖靈看為適合，記下這個骯髒的故事以至於我們能夠學習到教會中罪的嚴重性。如果在使徒時代，一位弟兄能夠如此沉淪，更何況我們的時代呢？除非我們從這個章節的內容中學到慘痛的教訓。教會中道德行為敗壞的嚴重性如下：

1）觸犯者個人的過失“行這事的人…”（哥前5:2）。相當清楚地是這位觸犯者不是僅僅觸犯一次。“收了他的繼母”顯示他和這個女人同居。同樣地，“行這事的人（英文中使用了現在進行時態）”顯示他如此犯罪已經有一段時間了。我們的第一反應可能是，這位弟兄只是一位名義上的基督徒，並不知道基督的救贖。但是保羅在這一章以及哥林多後書（2:6-8）都提到他，支持了這樣的觀點：這位弟兄是一位重生的基督徒，但是個人的心靈和生活陷入了可怕的墮落。

這樣的故事對你我來說都是何等地警示。如果不是神的恩典，沒有什麼可以阻止我們如此墮落。這種道德的沉淪，首先得罪了神，也得罪了基督的身體。當大衛意識到他在與拔示巴的事情上所犯的罪時，他哭喊：“我向你犯罪，唯獨得罪了你，向你行了這惡”（詩51:4）。但是除了這個以外，他意識到自己破壞了一個無辜女人的生活以及一個忠實無辜男人的生命。這讓我們想到教會裡道德行為敗壞嚴重性的第二個理由：

2）過失所導致的公共後果 “你們還是自高自大，並不哀痛”（哥前5:2）。就像癌症類的疾病一樣，罪也總能夠毒害整個身體並使之癱瘓。因此，整個的肢體都會被這位元弟兄的罪所影響。他們本應哀痛，反而自高自大。保羅使用了一個不常用的詞告訴他們怎樣的態度才是該有的態度。保羅說，他們應該“哀痛”，意思是悲痛，就像對死者一樣。他們本應該知道，這位弟兄不但失去了恩典，而且把他自己從教會的生活中分離出來。相反地，他們卻因著他們對罪的容忍而自高自大。這種態度也使他們自己成為罪的搭檔。

John Morley 曾經說過“在某些情況下，妥協是英文中最不道德的詞彙。”Morley是對的！當一個人或者教會在罪上妥協，神的名被褻瀆，撒旦的工作被推進，而致使教會陷入無助中。不但是這個人，而且整個教會都應該早在保羅寫這封信之前悔改，因為悔改是重生最大的標記。只有痛徹心靈的認罪悔改，我們才能夠期待神祝福我們的生活和教會。然而，在我們現今的時代，我們似乎已經失去了對罪的極度罪性的敏感。我們本應哀痛我們的失敗，反而因著我們對罪的容忍、妥協和博大胸懷而自高自大。神憐憫我們！接著我們來看一下：

II. 教會中公正管教的標準

“就是你們聚會的時候，…奉我們主耶穌基督的名，並用我們主耶穌的權能，要把這樣的人交給撒旦，敗壞他的肉體，使他的靈魂在主耶穌的日子可以得救。”（哥前5：4-5）。不論我們如何認為，關於對罪的管教，神的標準是明確的，不可改變的。毫無疑問，這一章節在整個的教會歷史上引導我們如何處理這一類的問題。對於教會的管教，這裡有三件事情請注意：

1）管教的意義“要把這樣的人交給撒旦，敗壞他的肉體，使他的靈魂在主耶穌的日子可以得救。”（哥前5：5）。這一章節中其他的解釋可以來幫助理解這句經文，比如“應當把舊酵除淨”（7節），“你們應當把那惡人從你們中間趕出去”（13節）。相當明瞭，管教需要把犯罪的人從教會的團體和生活中驅逐出去。這樣的驅逐被解釋為交給撒旦，敗壞他的肉體（5節）。學者們用兩種方式來解釋這段經文。毫無疑問，這兩種解釋裡面都包含著基本的真理：

一些學者認為保羅在這裡提到的敗壞他的肉體是為了強調，當一個人從教會的團體和生命中被驅逐出去的時候，他就處於撒旦的權勢之下（見約一5:19）。當一個基督徒生活在這樣的氛圍下，他會很快地意識到“肉體是無益的”（約6:63）.換句話說，當他意識到自己盡頭的時候，才會重新來尋求主的恢復以及他在教會團體中的正當位置。

另外一些學者認為，保羅這裡提到的敗壞他的肉體涉及到身體的疾病甚至死亡。對於哥林多教會中一些有過失的會眾，這是真實的，正如保羅在11章30節提到的。因為他們亂用主的餅和杯而生病，甚至有一些睡了（死亡）。亞拿尼亞和撒非喇也因為欺哄聖靈（見約一5:16），而招致死亡。（使5）

2）管教的方式 “就 是 你 們 聚 會 的 時 候 …… 奉 我 們 主 耶 穌 的 名”(哥前5：4)。保羅勸說教會應該認識到教會的頭，也就是主耶穌基督的權能。在這個特殊情況下，保羅，作為許多信徒的（屬靈上）父親，也顯示了他自己與教會的認同“就是你們聚會的時候，我也與你們同在”。因此，教會召聚到一起，靠著救主的同在，聖靈的大能，以及神話語的明確教導，審判罪並將犯罪者逐出教會（會員）。如果今日的教會能夠更經常地如此處理罪，不久我們就應該看到神子民的復興。我們經常禱告神復興的恩雨從天而降，卻同時又容忍罪在我們中間。這不是相互矛盾嗎？教會行為的第三個重要方面是：

3）管教的動機 “要把這樣的人交給撒旦，敗壞他的肉體，使他的靈魂在主耶穌的日子可以得救。”（哥前5：5）。必須強調的是，所有管教的最根本的動機都應該是幫助犯罪信徒恢復在主耶穌基督裡聖潔的生命和得勝。保羅在給哥林多教會的第二封書信裡面所說的支持了這個觀點。他責備哥林多的教會沒有接納已經悔改並且因憂愁太過幾乎沉淪的犯罪弟兄重新成為會員。所以他勸說他們要向這位弟兄顯出堅定不移的愛來（哥後2:6-8）。在加拉太書6:1，保羅勸說所有管教的施行都是為了將犯罪的肢體挽回。作為教會，沒有及時跟進已經悔改的信徒與沒有管教犯罪的信徒所犯的罪一樣多。

現在將以下內容作為這章的結語：

III. 教會中屬靈救贖的秘訣

“你們既是無酵的面，應當把舊酵除淨，好使你們成為新團。因為我們逾越節的羔羊基督，已經被殺獻祭了”（哥前5：7）。再一次提醒他們，他們的自高自大是不好的。保羅指出，就像酵母能使全團發起來，罪也能影響整個教會。任何人都不得將自己只是教會中一個不起眼或者不重要的信徒作為理由。事實上，整個教會與她最軟弱的信徒一樣強大。如果我們想要見證神在一個地方的榮耀，大能和祝福，我們必須注意教會中個體救贖以及教會團體生命持續不斷的秘決。這個秘訣是三重的：

1) 必須恨惡罪 “應當把舊酵除淨” （哥前5：7）。在舊約中，以色列人準備逾越節的時候，每家都被要求除去家裡所有的酵。每個小角落，裂縫和老鼠洞都要用點燃的蠟燭來檢查是否有任何酵的痕跡。這表明與在埃及時舊有生活方式的徹底決裂，以及進入新生活，享受他們本該有的與神的關係。保羅說我們必須除去舊酵，紀念主耶穌，逾越節的羔羊，已經為我們獻上。任何與罪有關的瑣事都使我們想到神的聖潔羔羊捨棄了自己的生命來救贖我們並保守我們不犯罪。我們作為基督徒的整體態度就是慶祝我們救主的勝利，不是用惡毒、邪惡的心，而是誠實真正的（8節）。試驗我們是否過一個得勝的生活在於我們對罪的態度。從我們目前的這段來看，相當清楚，那應該是對罪的厭惡和痛恨。

2) 對罪人的幫助 “我先前寫信給你們說，不可與淫亂的人相交，此話不是指這世上一概行淫亂的，或貪婪的、勒索的，或拜偶像的，若是這樣，你們除非離開世界方可。” （哥前5：9-10）。很顯然，保羅之前曾寫信告訴他們聖潔的生活，但是他們中的一部分誤認為他的教導是關於他們與外邦人的交往。現在，他再一次寫信來說明與世界有分別的生活不代表孤立。當我們還生活在這個世界，我們不得不和姦淫者，貪婪的人，勒索者和偶像崇拜者同住。我們的救主也是大眾和罪人的朋友（太11:19）.但同時我們必須知道，他與他們混和是為了救贖，但是他是聖潔、無瑕疵、無玷污的，且遠離罪人。（來 7:26）。沒有什麼比一個聖潔、助人為樂生活所彰顯的聖潔和救贖更能說服未曾悔改人的心靈。在我們身邊有那麼多饑渴的人想要知道如何從罪的權勢和污染下得救贖。

因此作為基督徒，讓我們牢記，我們恨惡罪的同時 ，也要向罪人提供從神而來的幫助。

3）必須有聖潔的標準 “但如今我寫信給你們說：若有稱為弟兄是行淫亂的，或貪婪的，或拜偶像的，或辱駡的，或醉酒的，或勒索的，這樣的人不可與他相交，就是與他吃飯都不可。” （哥前5:11）。現今我們論到聖潔太過寬鬆而失去聖潔的標準，但是保羅相當清楚地說明，如果我們論到自己的生活聖潔，就必須有分別，甚至需要與一個行為不規矩的弟兄有分別。從這個章節我們看到，哪怕弟兄，也有可能是行淫亂的，或貪婪的、勒索的，或拜偶像的，保羅說，與這樣的人，就是吃飯也不可。

事實上，在帖後3:14和15節，我們被明確地勸說要與這樣的人保持距離，以至於他們或許能夠認識到罪性和後果。我們不能夠審判教外的罪，因為它不在我們審判之下（見12-13節）；那是神審判的領域和權柄。但是，奉我們主耶穌基督的名，靠著聖靈的大能和我們手中神話語的啟示，我們應該審判我們自己生活以及教會中的罪。因此，保羅說，我們必須將“那惡人”（13節）從我們中間趕出去！

結語：這是嚴肅的教導，我們無法逃避從神而來的對我們心靈的挑戰。因此如果我們渴慕神對我們生活以及教會的喜悅和祝福，我們必須認識到罪本身的嚴重性；我們必須遵從神的管教，最重要的是，我們必須學習並活出來天天得勝的秘訣。神的恩典保守才能夠讓—恨惡罪，做罪人的幫助，並靠聖靈內住的大能持守聖潔的標準—成為你我生活的特徵。我們斷不得因著自己的行為而降低神對我們的標準。

第三部分: 講道大綱

如果想聽關於這些的英文講道，請點選連結：Link 1 - Jn. 18:33-34; Link 2 - Jn. 18:35-37; Link 3 - Jn. 18:37-38

標題：耶穌的君王身份

第一點：耶穌的君王身份區分開世俗者和尋求者（33-35節）

1. 世俗者嘲笑耶穌的君王身份（33）

2. 尋求者渴慕耶穌的君王身份（34-35a）

第二節：耶穌的君王身份區分開屬世的和屬靈的

1. 耶穌說明他的國度不是屬這世界的（36）

2. 耶穌說明他的國度是屬靈的（37）

Related Topics: Pastors

网上牧师杂志–中文版（简体）, SCh Ed, Issue 28 2018年 夏季

2018 夏季版

A ministry of…

作者: Roger Pascoe 博士, 主席,

圣经讲道学会

剑桥, 安大略省, 加拿大

邮箱: [email protected]

第一部分. 传递信息

这一期，我们持续7年的系列“讲解式讲道的必要性”就要结束了。下一期，我们将要开始一个新的系列“教会领袖的动态”。

上一期我们谈了几点关于如何结束你的讲稿或者提要，以及对于讲稿每一部分的提醒（从介绍到结束部分）。那么现以如何在实际中传达你的信息作为这个讲道系列的结束再适合不过了。现在让我们再看一下

A. 传递信息的实践方面

1. 讲稿的使用

为了避免自我重复，我强烈建议在讲道的时候使用讲稿。在上一期杂志中，我提到几种不同形式的讲稿

  1. 全部的手稿。如果你是一个讲道新手，你最好写下整个你要讲的内容。
  2. 讲稿提纲
  3. 详细的讲稿提纲（简要的讲道）

为了更好的解释为什么我鼓励使用讲稿，了解一下不使用讲稿的危险是很重要的。

  1. 你的信息可能不平衡。你可能花费很长的时间在讲道的某一部分内容，而没有足够的时间在另一部分。
  2. 你的信息缺乏重点。在你意识到之前你可能已经跑题了。你不知道你讲到哪里或者说你怎么讲到了这里。一旦这样的情况发生，回到正题就很困难了。
  3. 你的信息可能太短或者太长，因为你缺乏一个在相对的时间内如何安排讲稿信息的参考框架。
  4. 你可能说一些无关系要的内容（甚至更糟糕的是，不准确或者错误的内容），而忘记讲重要的内容。你不可能记住每一件需要讲或者想要讲的事。

除了上一期我提到的关于使用讲稿的好处之外，这里有更多的，对我来说很重要的好处：

  1. 讲稿使你没有记忆压力。哪怕不需要去记你的提纲、要点、例子、应用和结语，讲道本身已经足以有压力。
  2. 讲稿帮助你只专注于一件事——如何传递信息。我不想花费注意力来记住要说什么以及怎么说。讲道本身就是一件非常重要的事情，我希望在已经清楚内容的基础上，我的所有注意力都用来传达信息。这与临场发挥不矛盾，但临场发挥不是必须的。我认为最好的传达方式是讲稿的临场发挥——例如你的讲稿列好了事项和内容，但是你传达它的时候就好像你没有讲稿。

2. 传达的形式

如何传达你的信息在一定程度上依赖于你的恩赐、训练、个性和你的经验。当我们从他人学习以及被他人指导的时候，我们必须有属于自己的特色，可以是谈话型或者教导型，正式的或者更多非正式的。

做你自己，但是不要认为这样相当于认可过于随意或者缺乏专业性。没有人希望来到教会被自己的牧师弄得尴尬。如果会众认为你的形式或者内容有可能使他们尴尬，他们不会带朋友过来。所以，做你自己的同时，要做到完善，谦恭、始终如一和可信赖。

3. 被听到

A.你的声音

注意音响。让你的声音不论对音响还是信息都恰到好处。学习如何使用音响系统来发挥你的优势。确保音响操作人员让你在正确的音量和音调上。没有什么比你的听众听不见你或者被声音大得惊到更糟糕的事情了。

不同的音量。这样使你的信息更吸引人。也可以用音量来表达热情或者你所说信息的重要性。

不同的音调。 如果你不使用不同的音调，就很容易掉进一个或者更多烦人的习惯里：

a) 单音调。 这是当你的音调没有变化时，容易让你的听众很快厌烦。

b) 低音调或者低沉

c) 持续高音。讲话的张力或者紧张能够使一些讲道者形成高音调，很是干扰。

另一方面，使用不同的音调，帮助强调你所讲的内容，多样化讲的形式，以及表达你对所讲内容的热情。

练习你的语调。所有讲话者都有一个语调。你的语调可能被紧张或者音量（它有可能致使你喉咙紧张）所影响。鼻音的语调通常来源于紧张的鼻部肌肉。喉音的语调通常来源于喉咙的张力。

如果你的语调有干扰，你可以来改变它。你可以上关于讲话的课程，或者可以通过注意自己的语调听起来怎么样来自行改变。

B. 你的讲话

注意你的语速。 切忌倾向于过快或者过慢。过快使听众疲劳（就像机关枪射击）；太慢会令听众觉得无聊透顶。讲道时的平均语速应该稍快于平时说话的速度——例如大约一分钟180个字。这个语速可以保持听众的注意力而又不至于过于疲劳。

多样化很重要。用快的语速表达兴奋，或者不太重要以及不需要详细讲述的地方。用慢的语速传达重要或者需要时间来思考的复杂问题。

运用停顿。 恰当的停顿强调重点、制造张力、影响意义、吸引注意力。意思是这里很重要，所以我们需要停顿。

节奏 你传递讲章的节奏应该朝着一个目标稳步前进。不要在某一处像跑步（就好像你快没时间了）而在另一处像爬行。

4. 易懂

使用容易理解的口语。选择能够被理解的词语。如果你使用一个不常见的词，要解释清楚它的意思。尽量避免使用专业用语，否则一定要解释它们的意思——我们在这不是要使听众惊叹于我们的知识，但我们可以用我们的讲道扩充听众的词汇。

5. 保持清晰

清晰地表达你要说的词。不要含混不清，要清晰。适当地强调。恰当地重读使你的意思清楚。

6. 保持自然

身体语言要自然，但是如果你自然的身体语言以任何方式干扰你的信息，要改变它。

使用手势 要自然、恰当、有表达力。形成你自己的手势。

注意你在听众眼里的样子。不要使用滑稽的、可笑的或者痛苦的表情。事实上，不要设计任何会干扰信息的东西。

B. 沟通和听众：“保持联系”

1. 保持眼神交流

目光接触很重要但是有时也很难保持。让每一个人都认为你在看他们的最简单的方式是集中你的目光在不同区域的会众，以至于你没有特别在看某一个人而是注意一个区域的听众。集中你的目光在某一个区域一分钟，继而转向其他的区域，从而使你涵盖整个会众。

不要向上看天花板或者听众的头顶。这很烦人。然而看听众对许多讲道者很难。

把你的讲章摆在恰当的高度，这样来减少你的眼神从讲章到听众的移动。讲章摆得越高，你上下移动眼神越少。这样不但是你看讲章的动作更不明显，而且看上去更保持眼神的交流持续性。

2. 直接指向听众

用第二人称“你”使讲道更个人、直接以及迫切。

提出带有反问语气的问题（比如保罗在罗马提的问题）。问题可以将听众拉回到信息中。恰当的问题可以提前克服异议，也可以帮助将讲道过渡到应用上。

3. 信息的应用要贯穿始终

“这会给你带来怎样的改变？你将如何在生活中操练它？”，你的讲道自始至终要回答这些问题。

A. 使其个人化

信息要走心，有感情且带有教诲性。传递你的信息，使听众感受到你个人的兴趣和对他们的关心。

B. 直接，有指向性

每一个信息都应该包含紧迫的成分。这个很重要因为基督要来了等等。

你讲道的角度从不同的方面影响听众——灵性上，永恒上以及理论上。

c. 使用视觉辅助（PPT，电影片段，唱片等）

视觉辅助应该简单强化你的信息。如果你使用视觉辅助，就要保证效果，否则会分散听众的注意力。

首先，讲道者本身就是视觉辅助。你也希望每个人的注意力在你这里。不是因为你想成为听众注意的焦点，而是因为（1）你希望注意力集中到你的信息上；（2）你希望成为自己所讲信息的道成肉身

C. 信息沟通和讲道者

1、信息沟通至关重要的方面

“我说的话、讲的道，不是用智慧委婉的言语，乃是用圣灵和大能的明证。”（哥前2:4）

信息的宣讲必须是“圣灵和大能的明证”。这里，保罗说的是讲道的行为而不是讲道者本身。

我们的讲道必须彰显圣灵的引领、掌控以及（大能）帮助。这样才能使讲道在听众的生活中产生果效。

Martyn Lloyd-Jones博士曾说：“这就是靠人的智慧和能力讲道以及靠圣灵大能讲道的不同所在” (Martyn Lloyd-Jones, Revival, 295,被 Anointed Expository Preaching, 236所引用)

讲道能够有果效有能力，圣灵的恩膏至关重要。圣灵是神大能的媒介，使真理活泼而有功效(比如 约一. 2:2; 哥后. 1:19-22)。

2.信息沟通的声音方面

我可以给出一些对声音有帮助的操练建议

a. 操练提高声音 通过横膈膜深呼吸。专业歌手就是如此呼吸，可以控制声音。

b. 操练培训声音 通过大声朗读讲章。集中于清晰度、发音、重读。

c. 操练检测声音（以下几方面）

a). 放开嗓音（力度） 发出声音的能力，使每个人都能听到你

b). 自然发声（柔和）使用控制呼吸的方式来保持声音的稳定

c). 保护嗓音（控制）知道你声音的限度

d. 练习休养声音，特别当你的声音疲劳或者嘶哑时。用静默来放松你发声的肌肉。

e. 练习恢复声音 如果必要，可以使用盐、润滑剂（咽喉含片）并注意保养。紧张时嘴和喉咙容易发干，因此润滑剂很重要。

f. 练习保护嗓音。避免损伤你的嗓音。尽量防护你的声音免受风或者空调的伤害。特别注意不要一次讲太长时间电话。

g. 操练使用声音。每一次讲话，都注意如何使用你的声音，让这成为一个下意识的努力。许多人的声音听起来不好，不是因为他们生来如此，而是他们不当使用声音的方式造成的。

3. 信息沟通的视觉方面

“我在你们那里，又软弱，又惧怕，又甚战惊” (哥前. 2:3)

讲道时紧张很正常。即便是最伟大而有经验的布道者也会感到紧张和能力不足。使徒保罗问， “这事谁能当得起呢？” ( 哥后. 2:16)。这促使我们来依靠主——这样是好的。

但是不能够让紧张束缚我们。这就是提前准备和使用讲稿的好处。不论我们里面感觉如何，我们仍然能够带着权柄讲道，因为我们知道我们传讲的是神的话。

个人的外表。从某种意义上说，我们希望这一项从听众的视野中消失，以至于听众从我们的信息中只看到基督。另一方面，我们是神所拣选的使者来传讲他的信息。因此我们出现在听众面前的方式应该不干扰我们的信息。为此，我们的着装应该得体。你个人外表不应该吸引听众中的任何人产生注意力。

D. 交流和场合

每一个讲道者在选择主题、经文，准备讲道内容和重点，以及传递信息的时候都应该对所处的场合具有敏感性。比如，如果你是在一场婚礼，你的内容应该适合于婚礼这个场合，你的信息正常情况下应该集中在幸福上。

当然，如果你是在一场葬礼，你信息的准备和呈现应该非常不同。当传递信息时谈到哀悼者的需要时，应该压抑和低沉。

同样地，主日信息在准备和传讲的时候也应该根据场合不同而不同。特别的主日比如感恩节、纪念日、复活节以及圣诞节本身已经指示了你要讲的内容和方式。

E. 交流和目的

每一场讲道都有一个目的。如果讲道的目的是针对教会中一个具体的缺陷或者人际关系中一个具体的问题，那么这类信息的准备和交流会相应地被影响。

如果目的是传福音或者劝勉，经文的选择、讲章的内容以及交流的方式都应该与目的相呼应。

因此，讲道的目的影响经文或者主题的选择、经文的应用以及例子的使用和交流的方式。

第二部分:灵修

“教会的管教” (哥前：5:1-13)

Stephen F. Olford 博士

介绍：这一章我们开始一个新的部分，将徐徐展开哥林多前书。到目前为止，使徒主要在处理教会中的分歧。现在他转向教会中另外一个同样严重的问题—混乱。这里有三个问题，在接下来的两章中被特别提到。这些与教会的管教、法律诉讼以及不圣洁有关（5:1-13）。我们目前学习的焦点在教会的管教上。通过阅读这份书信，我们可以明显看到哥林多的信徒们被他们属世的智慧和哲学所充满，以至于他们忽视了作为信徒所应该持守的道德职责。错误的思想总是导致错误的行为。结果道德行为的失败败坏了教会。保罗不得不让他们面对一个事实。他必须用明确的语言指出，教会需要施行管教。接下来我们将要探讨教会的管教，因此请观察以下几点，首先：

I.教会中道德行为败坏的严重性

“风闻在你们中间有淫乱的事情…”(哥前5:1)。这样的开头暗示了问题中所提到的罪成为大家闲谈的话题，不仅在会众中，而且在整个城中。除了指出这是对道德准则无法容忍的侵犯之外，并没有必要在问题中详细说明具体的过错。一位弟兄与继母公然同居。这个罪被称为通奸。这个事实显示他的父亲或者过世或者离婚了。而女方并没有被提及。这表明女方并非信徒，因此不受教会的约束。这种形式的不道德相当败坏和令人反感，不但触犯了犹太人的律法，也触犯了罗马的律法。事实上，这个罪哪怕在没有重生的外邦人中也很少出现。

圣灵看为适合，记下这个肮脏的故事以至于我们能够学习到教会中罪的严重性。如果在使徒时代，一位弟兄能够如此沉沦，更何况我们的时代呢？除非我们从这个章节的内容中学到惨痛的教训。教会中道德行为败坏的严重性如下：

1）触犯者个人的过失“行这事的人…”（哥前5:2）。相当清楚地是这位触犯者不是仅仅触犯一次。“收了他的继母”显示他和这个女人同居。同样地，“行这事的人（英文中使用了现在进行时态）”显示他如此犯罪已经有一段时间了。我们的第一反应可能是，这位弟兄只是一位名义上的基督徒，并不知道基督的救赎。但是保罗在这一章以及哥林多后书（2:6-8）都提到他，支持了这样的观点：这位弟兄是一位重生的基督徒，但是个人的心灵和生活陷入了可怕的堕落。

这样的故事对你我来说都是何等地警示。如果不是神的恩典，没有什么可以阻止我们如此堕落。这种道德的沉沦，首先得罪了神，也得罪了基督的身体。当大卫意识到他在与拔示巴的事情上所犯的罪时，他哭喊：“我向你犯罪，唯独得罪了你，向你行了这恶”（诗51:4）。但是除了这个以外，他意识到自己破坏了一个无辜女人的生活以及一个忠实无辜男人的生命。这让我们想到教会里道德行为败坏严重性的第二个理由：

2）过失所导致的公共后果 “你们还是自高自大，并不哀痛”（哥前5:2）。就像癌症类的疾病一样，罪也总能够毒害整个身体并使之瘫痪。因此，整个的肢体都会被这位弟兄的罪所影响。他们本应哀痛，反而自高自大。保罗使用了一个不常用的词告诉他们怎样的态度才是该有的态度。保罗说，他们应该“哀痛”，意思是悲痛，就像对死者一样。他们本应该知道，这位弟兄不但失去了恩典，而且把他自己从教会的生活中分离出来。相反地，他们却因着他们对罪的容忍而自高自大。这种态度也使他们自己成为罪的搭档。

John Morley 曾经说过“在某些情况下，妥协是英文中最不道德的词汇。”Morley是对的！当一个人或者教会在罪上妥协，神的名被亵渎，撒旦的工作被推进，而致使教会陷入无助中。不但是这个人，而且整个教会都应该早在保罗写这封信之前悔改，因为悔改是重生最大的标记。只有痛彻心灵的认罪悔改，我们才能够期待神祝福我们的生活和教会。然而，在我们现今的时代，我们似乎已经失去了对罪的极度罪性的敏感。我们本应哀痛我们的失败，反而因着我们对罪的容忍、妥协和博大胸怀而自高自大。神怜悯我们！接着我们来看一下：

II. 教会中公正管教的标准

“就是你们聚会的时候，…奉我们主耶稣基督的名，并用我们主耶稣的权能，要把这样的人交给撒旦，败坏他的肉体，使他的灵魂在主耶稣的日子可以得救。”（哥前5：4-5）。不论我们如何认为，关于对罪的管教，神的标准是明确的，不可改变的。毫无疑问，这一章节在整个的教会历史上引导我们如何处理这一类的问题。对于教会的管教，这里有三件事情请注意：

1）管教的意义“要把这样的人交给撒旦，败坏他的肉体，使他的灵魂在主耶稣的日子可以得救。”（哥前5：5）。这一章节中其他的解释可以来帮助理解这句经文，比如“应当把旧酵除净”（7节），“你们应当把那恶人从你们中间赶出去”（13节）。相当明了，管教需要把犯罪的人从教会的团体和生活中驱逐出去。这样的驱逐被解释为交给撒旦，败坏他的肉体（5节）。学者们用两种方式来解释这段经文。毫无疑问，这两种解释里面都包含着基本的真理：

一些学者认为保罗在这里提到的败坏他的肉体是为了强调，当一个人从教会的团体和生命中被驱逐出去的时候，他就处于撒旦的权势之下（见约一5:19）。当一个基督徒生活在这样的氛围下，他会很快地意识到“肉体是无益的”（约6:63）.换句话说，当他意识到自己尽头的时候，才会重新来寻求主的恢复以及他在教会团体中的正当位置。

另外一些学者认为，保罗这里提到的败坏他的肉体涉及到身体的疾病甚至死亡。对于哥林多教会中一些有过失的会众，这是真实的，正如保罗在11章30节提到的。因为他们乱用主的饼和杯而生病，甚至有一些睡了（死亡）。亚拿尼亚和撒非喇也因为欺哄圣灵（见约一5:16），而招致死亡。（使5）

2）管教的方式 “就 是 你 们 聚 会 的 时 候 …… 奉 我 们 主 耶 稣 的 名”(哥前5：4)。保罗劝说教会应该认识到教会的头，也就是主耶稣基督的权能。在这个特殊情况下，保罗，作为许多信徒的（属灵上）父亲，也显示了他自己与教会的认同“就是你们聚会的时候，我也与你们同在”。因此，教会召聚到一起，靠着救主的同在，圣灵的大能，以及神话语的明确教导，审判罪并将犯罪者逐出教会（会员）。如果今日的教会能够更经常地如此处理罪，不久我们就应该看到神子民的复兴。我们经常祷告神复兴的恩雨从天而降，却同时又容忍罪在我们中间。这不是相互矛盾吗？教会行为的第三个重要方面是：

3）管教的动机 “要把这样的人交给撒旦，败坏他的肉体，使他的灵魂在主耶稣的日子可以得救。”（哥前5：5）。必须强调的是，所有管教的最根本的动机都应该是帮助犯罪信徒恢复在主耶稣基督里圣洁的生命和得胜。保罗在给哥林多教会的第二封书信里面所说的支持了这个观点。他责备哥林多的教会没有接纳已经悔改并且因忧愁太过几乎沉沦的犯罪弟兄重新成为会员。所以他劝说他们要向这位弟兄显出坚定不移的爱来（哥后2:6-8）。在加拉太书6:1，保罗劝说所有管教的施行都是为了将犯罪的肢体挽回。作为教会，没有及时跟进已经悔改的信徒与没有管教犯罪的信徒所犯的罪一样多。

现在将以下内容作为这章的结语：

III. 教会中属灵救赎的秘诀

“你们既是无酵的面，应当把旧酵除净，好使你们成为新团。因为我们逾越节的羔羊基督，已经被杀献祭了”（哥前5：7）。再一次提醒他们，他们的自高自大是不好的。保罗指出，就像酵母能使全团发起来，罪也能影响整个教会。任何人都不得将自己只是教会中一个不起眼或者不重要的信徒作为理由。事实上，整个教会与她最软弱的信徒一样强大。如果我们想要见证神在一个地方的荣耀，大能和祝福，我们必须注意教会中个体救赎以及教会团体生命持续不断的秘决。这个秘诀是三重的：

1) 必须恨恶罪 “应当把旧酵除净” （哥前5：7）。在旧约中，以色列人准备逾越节的时候，每家都被要求除去家里所有的酵。每个小角落，裂缝和老鼠洞都要用点燃的蜡烛来检查是否有任何酵的痕迹。这表明与在埃及时旧有生活方式的彻底决裂，以及进入新生活，享受他们本该有的与神的关系。保罗说我们必须除去旧酵，纪念主耶稣，逾越节的羔羊，已经为我们献上。任何与罪有关的琐事都使我们想到神的圣洁羔羊舍弃了自己的生命来救赎我们并保守我们不犯罪。我们作为基督徒的整体态度就是庆祝我们救主的胜利，不是用恶毒、邪恶的心，而是诚实真正的（8节）。试验我们是否过一个得胜的生活在于我们对罪的态度。从我们目前的这段来看，相当清楚，那应该是对罪的厌恶和痛恨。

2) 对罪人的帮助 “我先前写信给你们说，不可与淫乱的人相交，此话不是指这世上一概行淫乱的，或贪婪的、勒索的，或拜偶像的，若是这样，你们除非离开世界方可。” （哥前5：9-10）。很显然，保罗之前曾写信告诉他们圣洁的生活，但是他们中的一部分误认为他的教导是关于他们与外邦人的交往。现在，他再一次写信来说明与世界有分别的生活不代表孤立。当我们还生活在这个世界，我们不得不和奸淫者，贪婪的人，勒索者和偶像崇拜者同住。我们的救主也是大众和罪人的朋友（太11:19）.但同时我们必须知道，他与他们混和是为了救赎，但是他是圣洁、无瑕疵、无玷污的，且远离罪人。（来 7:26）。没有什么比一个圣洁、助人为乐生活所彰显的圣洁和救赎更能说服未曾悔改人的心灵。在我们身边有那么多饥渴的人想要知道如何从罪的权势和污染下得救赎。

因此作为基督徒，让我们牢记，我们恨恶罪的同时 ，也要向罪人提供从神而来的帮助。

3）必须有圣洁的标准 “但如今我写信给你们说：若有称为弟兄是行淫乱的，或贪婪的，或拜偶像的，或辱骂的，或醉酒的，或勒索的，这样的人不可与他相交，就是与他吃饭都不可。” （哥前5:11）。现今我们论到圣洁太过宽松而失去圣洁的标准，但是保罗相当清楚地说明，如果我们论到自己的生活圣洁，就必须有分别，甚至需要与一个行为不规矩的弟兄有分别。从这个章节我们看到，哪怕弟兄，也有可能是行淫乱的，或贪婪的、勒索的，或拜偶像的，保罗说，与这样的人，就是吃饭也不可。

事实上，在帖后3:14和15节，我们被明确地劝说要与这样的人保持距离，以至于他们或许能够认识到罪性和后果。我们不能够审判教外的罪，因为它不在我们审判之下（见12-13节）；那是神审判的领域和权柄。但是，奉我们主耶稣基督的名，靠着圣灵的大能和我们手中神话语的启示，我们应该审判我们自己生活以及教会中的罪。因此，保罗说，我们必须将“那恶人”（13节）从我们中间赶出去！

结语：这是严肃的教导，我们无法逃避从神而来的对我们心灵的挑战。因此如果我们渴慕神对我们生活以及教会的喜悦和祝福，我们必须认识到罪本身的严重性；我们必须遵从神的管教，最重要的是，我们必须学习并活出来天天得胜的秘诀。神的恩典保守才能够让—恨恶罪，做罪人的帮助，并靠圣灵内住的大能持守圣洁的标准—成为你我生活的特征。我们断不得因着自己的行为而降低神对我们的标准。

第三部分: 讲道大纲

如果想听关于这些的英文讲道，请点击链接：Link 1 - Jn. 18:33-34; Link 2 - Jn. 18:35-37; Link 3 - Jn. 18:37-38

标题：耶稣的君王身份

第一点：耶稣的君王身份区分开世俗者和寻求者（33-35节）

1. 世俗者嘲笑耶稣的君王身份（33）

2. 寻求者渴慕耶稣的君王身份（34-35a）

第二节：耶稣的君王身份区分开属世的和属灵的

1. 耶稣说明他的国度不是属这世界的（36）

2. 耶稣说明他的国度是属灵的（37）

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Q. Is it right for a pastor to ignore church discipline? What should be done?

Question: A Woman’s Husband Is Using Pornography, And Has An Illicit Relationship With A Woman. The Pastor Of His Church Knows Of This Sin, And Has Been Asked By The Man’s Wife To Confront The Sin. The Pastor Says He Waits For The Person To First Contact Him. Is This Right?

Answer

My sense is that looking at Porn is virtually the same as adultery (Matthew 5:27-30). Our Lord’s words here make it clear that painful and drastic corrective action is required. Thus, based on what you have said, I think church discipline should already have commenced, based on the use of porn.

But beyond that, the Scriptures are clear. The first text I would go to would be 1 Corinthians chapter 5.

It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife. 2 And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you? 3 For even though I am absent physically, I am present in spirit. And I have already judged the one who did this, just as though I were present. 4 When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, 5 turn this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord (1 Corinthians 5:1-5, NET).

Here, a Corinthian Christian was living with his father’s wife, something that was shocking even to the Corinthian pagans. But rather than grieve, these saints were proud (of their “unconditional love”?). Paul rebukes them, and makes it clear that this fellow must be put out of their fellowship. Indeed, Paul had already exercised discipline from a distance.

The other principle texts follow:

“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. 16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 17 If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector. 18 “I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 19 Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 20 For where two or three are assembled in my name, I am there among them” (Matthew 18:15-20).

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. 2 Carry one another’s burdens, and in this way you will fulfill the law of Christ (Galatians 6:1-2).

And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all (1 Thessalonians 5:14).

16 Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, 17 that the person dedicated to God may be capable and equipped for every good work (2 Timothy 3:15-17).

For the grace of God has appeared, bringing salvation to all people. 12 It trains us to reject godless ways and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing of our great God and Savior, Jesus Christ. 14 He gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, who are eager to do good. 15 So communicate these things with the sort of exhortation or rebuke that carries full authority. Don’t let anyone look down on you (Titus 2:11-15).

I would say that this pastor’s practice of waiting until he is asked falls far short of biblical leadership.

So Jesus told them this parable: 4 “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? 5 Then when he has found it, he places it on his shoulders, rejoicing. 6 Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent (Luke 15:3-7, emphasis mine).

The pastor’s approach is the easy way out. In such cases, the sinner is hardly likely to seek the shepherd, and thus the shepherd must seek the sinner.

Note, however, that most of these texts are not instructions just for pastors, elders, or leaders. Some of these texts are addressed to all saints. This would incline me to say that if the pastor is not willing to step up to the plate then his wife should seek out those men in the church (assuming there are some) who will confront this her husband with his sin. His wife needs to know that her initiative could have some repercussions (e.g., the husband could decide to divorce), and thus she needs to act in faith, seeking the best interest of her husband.

As an aside, I would say that I have sometimes heard it said, “This is a family matter, and thus it is to be private.” The Scriptures don’t say this. They say that rebuke should initially be private, but if that is rejected, it must get more public, to the point that the entire church participates, if necessary.

I hope this helps,

Bob Deffinbaugh

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1. How God Works in Dark Times (Judges 6:1-24)

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Gideon, Lesson 1

January 12, 2020

If you keep up with the news, it’s difficult not to get depressed. Every day brings stories of human suffering through war, terrorism, natural disasters, coronavirus or crime. In addition, I get daily emails that tell how the world is attacking our Christian faith from every angle imaginable. Even the news about Christianity reports many stories of Christian leaders and churches falling into sin or defecting from the faith. We live in spiritually dark times that can lead us to despair.

The book of Judges sketches one of the darkest spiritual times in Israel’s history. Joshua had led Israel out of the wilderness and into the promised land. Under his leadership, Israel had conquered much of the land which God had promised to Abraham, Isaac, Jacob, and Moses. But after Joshua’s death, we read (Jud. 2:10-13):

All that generation also were gathered to their fathers; and there arose another generation after them who did not know the Lord, nor yet the work which He had done for Israel. Then the sons of Israel did evil in the sight of the Lord and served the Baals, and they forsook the Lord, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the Lord to anger. So they forsook the Lord and served Baal and the Ashtaroth.

Those verses describe the bleak condition of Israel 11 or 12 centuries before Christ. But they also can apply directly to us today. If you grew up in a Christian home as I did, it is a great blessing, but there is also an inherent danger: Your parents knew the Lord and experienced the power of the gospel in their lives. But the question is, do you know the Lord? Have you experienced the power of the gospel in your life? If you’re only a cultural Christian without a personal knowledge of the Lord Jesus Christ, you are susceptible to following the idols of our godless culture even as Israel was doing in Gideon’s day.

But the encouraging message of the book of Judges is that God is at work even in the darkest of times and even with the weakest, most mixed up people, to accomplish His sovereign purpose for His glory. Gideon never would have done what he did if God had not taken the initiative. And so, Gideon is not really the hero of this story. God is the hero! But God chooses to work through some weak people whom He teaches to trust in Him. As Paul put it (2 Cor. 4:7), “We have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves.”

In this message, we will look at Gideon’s calling (Judges 6:1-24). In the next two messages, we will see Gideon’s conditioning (Jud. 6:25-7:15a); and, Gideon’s conquering, followed (sadly) by his compromising (Jud. 7:15b-7:25; 8:22-35). Applied to us, the lesson from Gideon’s calling is:

Because God is at work even in the spiritually darkest times, we can trust Him to use us even in our weakness to accomplish His sovereign purpose.

1. God is at work even in the spiritually darkest times.

When you look around at the depressing news, it may seem that God has gone on vacation. But He never does. As Paul states (Eph. 1:11), we have been “predestined according to His purpose who works all things after the counsel of His will.” That was true in Gideon’s day as well. The book of Judges contains at least six similar cycles: Israel falls into sin; because of their sin, God brings an enemy that forces them into servitude; eventually, when the suffering seems overwhelming, Israel cries out to God in supplication; in response, God sends a “judge” who leads them to salvation. The judges were not like modern courtroom judges, but rather were leaders who provided military deliverance from Israel’s enemies and political oversight in limited geographical regions of Israel.

The fact that God was willing to repeat the deliverance of His idolatrous people over and over shows His great patience and grace. But the harsh servitude that He brought on His sinning people teaches us that sin never delivers on its promises. It promises happiness and prosperity, but in the end, it brings enslavement and suffering to nations, families, and individuals.

The theme of Judges is (21:25): “In those days, there was no king in Israel. Every man did what was right in his own eyes” (see, also, Jud. 17:6; 18:1; 19:1). Many of the judges were flawed men who showed that Israel needed a godly leader who could unify the nation in the worship of Yahweh. In the story line of the Bible, Judges follows the conquest of the land under Joshua and precedes the short story of Ruth, which shows how a Moabite widow trusted the God of Israel and was adopted into His covenant people. The punch line at the end of Ruth (4:17-22) tells us that she became the great-grandmother of King David. Then 1 Samuel tells how Israel finally got a king: first, the unfaithful King Saul and then David, the faithful king after God’s heart, whose descendant would be Jesus the Messiah.

In Gideon’s day, Israel was being overrun by the Midianites, a nomadic people who lived southeast of Israel. They were descendants of Abraham and his concubine Keturah (Gen. 25:1-2). During Israel’s time in the wilderness, the Midianites had joined with the Moabites under the counsel of Balaam to seduce Israel into immorality and idolatry (Num. 25:1-9). As a result, God told Moses to strike the Midianites in war (Num. 25:16-18).

In Gideon’s day, Midian would stay east of the Jordan River until harvest time. Then, with the Amalekites (another enemy of Israel) they would swarm into Israel like locusts, devour their crops, and steal their farm animals (Jud. 6:4-5). The Israelites did not have the military strength to fight off these hordes, so they had to hide out in dens and caves in the mountains and watch helplessly as the crops they had worked to harvest were consumed by these foreign raiders. This had gone on for seven years. The people were brought very low and finally cried out to the Lord (Jud. 6:1, 6-7).

Before God raised up Gideon as a military deliverer, He sent an unnamed prophet to confront Israel with their apostasy. After rehearsing God’s deliverance of Israel from slavery in Egypt, the prophet reminded them of the Lord’s command not to fear the gods of the Amorites in whose land they lived. Then the Lord added pointedly (Jud. 6:10b), “But you have not obeyed Me.”

Next, we see the Lord at work when He showed up in Gideon’s village of Ophrah as “the angel of the Lord” (not “an angel,” but “the angel”). While some scholars dispute that the angel of the Lord was God Himself, I think that Scripture shows that He was the Lord Jesus Christ in preincarnate form (F. Duane Lindsey, The Bible Knowledge Commentary [Victor Books], ed. by John F. Walvoord & Roy B. Zuck, 1:381). He had the appearance of a man, but after He touched Gideon’s meal offering with his staff, causing it to be consumed with fire from the rock, He then disappeared. At that point, Gideon thought he would die because he had seen the angel of the Lord face to face (Jud. 6:22). Later, Samson’s father Manoah feared the same fate after he and his wife saw the same angel. Manoah calls the angel of the Lord, “God” (Jud. 13:21-22).

So even though Gideon lived in dark times politically and spiritually, God was at work. He was at work in disciplining His wayward people. He was at work to raise up a prophet to confront the people with their sin. He was at work to show up bodily in Gideon’s town and then to call Gideon to deliver His people. No matter how dark the times and even if you can’t see how the Lord is working, you can be sure that He is working to accomplish His sovereign purpose for His glory. How does He do it?

2. God uses weak people to accomplish His sovereign purpose.

God didn’t look for a man with renowned military skills, who was already a recognized leader in his community and nation. Rather, He picked a weak man who remained somewhat weak through the whole story and who (at the end of the story) finally failed. We see Gideon’s weakness in our text in at least five ways:

First, Gideon was defeated and cowardly. He was threshing wheat in a winepress. Normally, farmers would thresh wheat (to separate the wheat from the chaff) by using oxen pulling a heavy threshing sledge over it in an exposed area where the wind would blow the chaff away. But Gideon was down in a winepress beating the wheat with a stick “in order to save it from the Midianites” (Jud. 6:11).

Second, Gideon was dense spiritually. He either had not heard or not understood the message of the prophet, who attributed Israel’s abysmal situation to their sin. Gideon rehearsed for the angel how the Lord had delivered Israel from Egypt through mighty miracles. But he mistakenly concluded (Jud. 6:13), “But now the Lord has abandoned us and given us into the hand of Midian.” He was right about the Lord giving Israel into the hand of Midian, but he was wrong in saying that the Lord had abandoned them. As we’ve seen the Lord was working even in this spiritually dark time.

Third, Gideon was depressed. We see this in his complaint that God had abandoned Israel. Gideon had lost hope for any deliverance from this oppressive enemy that was literally eating Israel’s lunch!

Fourth, Gideon was down on himself rather than being focused on the Lord. When the angel tells Gideon (Jud. 6:14), “Go in this your strength and deliver Israel from the hand of Midian,” He was not implying that Gideon had the strength in himself to deliver Israel from the Midianites. Rather, Gideon’s strength was to be found in the angel’s rhetorical question, “Have I not sent you?” and in the angel’s promise (Jud. 6:16), “Surely I will be with you, and you shall defeat Midian as one man.” But Gideon was focused on his own incompetence rather than on the Lord’s power and presence. In verse 15, Gideon tells the angel (note the repeated “I” and “my”), “O Lord, how shall I deliver Israel? Behold, my family is the least in Manasseh, and I am the youngest in my father’s house.”

Fifth, Gideon was doubtful of God’s promises. The angel promised to be with Gideon and that Gideon would defeat the enemy. But Gideon needed a sign to confirm the angel’s word. God graciously complied with His weak servant’s request, first by incinerating Gideon’s offering; and then by making Gideon’s fleece first wet and then dry. Finally, knowing Gideon’s remaining doubts about attacking the Midianites, God graciously provided a final sign by allowing Gideon to overhear an enemy soldier telling about a dream in which Gideon was victorious over the Midianite army (Jud. 7:9-14). But up to that point, Gideon was marked by doubts.

Perhaps you can relate to one or more of these forms of weakness. Maybe you are defeated by some sin that robs you of the fullness of God’s blessing in your life. Or, you’re spiritually dense. You don’t see how God can possibly be at work in your dark situation. Maybe you’re depressed because of your circumstances. You’ve lost hope for any kind of deliverance. Or, perhaps you’re focused on yourself rather than the Lord. You feel as if you’re too weak and insignificant for God to use you. And maybe you’re doubtful of God’s promises to be with you and to give you victory over the enemy. In other words, you’re a lot like Gideon!

What’s the solution? It’s not, as the world tells us, to believe in yourself. It’s not to build your self-esteem or to follow some best-selling author’s steps to success. Rather, as C. H. Mackintosh wrote (Miscellaneous Writings [Loizeaux Brothers], 2:21), “If we can do nothing, self-confidence is the height of presumption. If God can do everything, despondency is the height of folly.” Or as the apostle Paul wrote (2 Cor. 1:8-9), “For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead.” Trusting in God is the solution for weak people who want to see Him work in their dark situation.

3. The weak people God uses must learn to trust His mighty strength.

Paul wrote (1 Cor. 1:26-29):

For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.

Paul also told the Corinthians (2 Cor. 12:9-10),

And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong.

Besides Paul, throughout Scripture we see God using weak people who trust in Him. Abraham and Sarah were barren and beyond their ability to bear children when God promised Abraham that he would be the father of nations. Jacob had to trust God to protect him from his stronger brother, Esau. Moses had to spend 40 years in the wilderness tending sheep to break him of his self-confidence. When the Lord then called him to deliver Israel, Moses complained that he was unable to speak well. He asked God to find someone else. Peter failed terribly by denying the Lord before the Lord used him to bring 3,000 to faith on the Day of Pentecost.

But trusting God can be sort of nebulous. Our text reveals five requirements of trusting God that helps bring it more into focus:

First, trusting God requires repenting of compromise with the world. The prophet whom God sent confronted Israel’s idolatry (Jud. 6:10). But their crying out to God for help was not the same as repentance. As we’ll see (Jud. 6:25-32), Gideon had to begin at home by tearing down his father’s idols before God could use him to rout the Midianites. At the heart of idolatry is using spiritual powers for your own advantage. In this sense, many professing Christians try to use God for personal success or to gain whatever blessing they’re looking for. If He comes through, they thank Him and put Him back on the shelf until the next time they need Him. If He doesn’t come through, they look for another god who can deliver the goods. But trusting God means repenting of trying to use Him for our own agenda and submitting to Jesus as Lord, even if it means suffering and martyrdom.

Second, trusting God requires knowing His power on behalf of His people in the past and His promise of power for what He calls us to do. The prophet rehearsed the familiar story of how God had delivered Israel from Egypt. Gideon knew that story, but he didn’t yet see how God would work in the current gloomy situation. The angel promised that he would “defeat Midian as one man” (Jud. 6:16), which either meant “all at once” or “as easily as one man could be defeated.” Repeatedly in Scripture God reminds His servants that nothing is too difficult for Him to do (Gen. 18:14; Jer. 32:27; Matt. 19:26; Luke 1:37).

Third, trusting God requires knowing God’s purpose for your future. I’m not talking about knowing all the details of how He will direct your future! Rather, I’m talking about knowing in some way how God wants to use you in His kingdom purposes. The angel first told Gideon (Jud. 6:12), “The Lord is with you, O valiant warrior.” Gideon probably looked around to see if He was talking to someone else! At that point, Gideon wasn’t a valiant warrior. He was a defeated coward, threshing out wheat in a winepress. But God calls His servants by what He will make them, not by what they are when He first calls them. Jesus called fickle Peter “a rock” and promised to build His church on Peter’s confession (Matt. 16:16-18). Paul called the carnal Corinthians “saints,” or “holy ones,” even though at that point they were far from holy (1 Cor. 1:2). In Ephesians 1-3 he sets forth our glorious position in Christ before he exhorts us (Eph. 4-6) how to walk in light of that position. He tells us, “Here is who you are in Christ; now, live that way.”

The angel specifically told Gideon that He was sending him to defeat the Midianites (Jud. 6:14). You might wish that God spoke directly to you like that to clarify what He wants you to do. But in general terms, He says to us (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.” If you don’t know what your gift is, start serving somewhere and the Lord will direct and refine you in the process. Your gift will be something you enjoy doing (not that it’s always easy!) and it ministers to others.

Fourth, trusting God requires knowing His presence in your daily life. Twice (Jud. 6:12, 16) the angel of the Lord promised Gideon that He would be with him. If God is with us and He is for us, then who can stand against us (Rom. 8:31)? Both David Livingstone, the intrepid missionary to the interior of Africa, and John Paton, who lived among the cannibals of the New Hebrides Islands, relied heavily on Jesus’ promise in the Great Commission (Matt. 28:20), “Lo, I am with you always, even to the end of the age.” Livingstone said, “On these words I staked everything, and they never failed!” Paton buried his wife and a short time later, their infant son, not long after they arrived in the South Seas. He said that in danger and in grief, he was sustained by Jesus’ promise, “Lo, I am with you always.” (Both stories are in A Frank Boreham Treasure [Moody Press], compiled by Peter Gunther, pp. 107, 127-129.) Today the New Hebrides, now known as Vanuatu, is one-third Presbyterian, making it the most Presbyterian country in the world!

Fifth, trusting God requires knowing that we are at peace with Him through the sacrifice of His Son for us. It is not clear what Gideon intended by bringing the food offering to the angel. Perhaps at first he viewed it as a hospitality gesture. But when the angel touched the food and it was burned up and then the angel disappeared, Gideon was afraid that he would die, because he had seen the Lord. But the Lord told him (Judges 6:23), “Peace to you, do not fear; you shall not die.” Then we read (Jud. 6:24): “Then Gideon built an altar there to the Lord and named it The Lord is Peace.”

You cannot trust God to use you in serving Him until you know that you are at peace with Him through trusting in the sacrifice of His Son. Paul wrote (Rom. 5:1), “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” If your faith is in Christ and His sacrifice for your sins, then you are at peace with God. Even in the darkest of times, He wants to use you in your weakness as you trust Him, to help accomplish His sovereign purpose for His glory.

Conclusion

Our world, our nation, and our community are spiritually dark. Perhaps you’re going through a spiritually dark time personally. You can know that God is at work even if you don’t see immediate evidence of it. He wants you to trust Him to use the gifts He has entrusted to you as a part of His plan to be glorified through His church. Hudson Taylor, the pioneer missionary to China, said (goodreads.com/author/quotes/4693730.James_ Hudson_Taylor), “God uses men [he meant women, too] who are weak and feeble enough to lean on him.” That’s how God works in spiritually dark times!

Application Points

  1. Think of a dark time in your life when you later realized that God was at work. What did you learn through this time?
  2. How can you discover your spiritual gifts so that you know how God wants to use you?
  3. Read a good biography of a missionary (David Livingstone, John Paton, Hudson Taylor; for others, see my bibliography on the church website). How did he or she trust God in dark times?
  4. Some Christian psychologists say that telling someone to trust God is “worthless medicine.” Agree/disagree? Why?

Copyright, Steven J. Cole, 2020, All Rights Reserved.

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

Related Topics: Character of God, Christian Life, Suffering, Trials, Persecution

The Proverbial Neighbor

Neighbors often provide a remarkable experience. Neighbors can be extremely helpful and friendly. In some cases, however, some neighbors are extremely rude. Nevertheless, “Wise people do not deride their neighbors, even if insulted by them, and do not answer them in kind”.1 Proverbs 3:29 reminds the reader that, “It is a bad person who derides his neighbor and thus leads him or her to despair” (cf. Ps. 31:11-13).

The social realities associated with and practical practice of being a neighbor is often mentioned in the book of Proverbs. Indeed, several passages warn readers of the danger of becoming or being a bad neighbor. Proverbs 11:12 points out that a godless person seeks to destroy his neighbor. Rather, as a psalmist suggests (Ps. 28:3), people, especially believers, are to speak cordially with their neighbors, even if they think otherwise in their hearts.

Proverbs 14:21 warns its readers that he who despises his neighbor not only lacks good judgment but sins. Indeed, a good neighbor does not testify against a neighbor without cause (Prov. 24:28). A good neighbor is careful to follow the proverbial advice: “Like a club or a sword or a sharp arrow is the man who gives false testimony against his neighbor” (Pr. 25:18). Even if there may be a cause, yet it is best to reconsider the problem. For “A good neighbor neither plots against his neighbor” (Pr. 3:29) nor refuses one who asks for his help.2 Rather, as the psalmist also suggests, we are to treat our neighbors well (Ps. 15:1-3; cf. 12:2).

Surely a neighbor nearby may be of special help, especially in hard times. Accordingly, the Scripture is especially descriptive in saying this one rule -- “Love your neighbor as yourself” (Rom 13:9; cf. Lev 19:18). Especially applicable here is Jesus’ parable of the Good Samaritan. One can imagine the Good Samaritan’s great happiness, as told by Jesus (Luke 10:25-37) and depicted by the hymn writer:

Let your heart be broken For a world in need –
Feed the mouths that hunger, Soothe the wounds that bleed,
Give the cup of water And the loaf of bread –
Be the hands of Jesus, Serving in His stead.
Let your heart be tender And your vision clear –
See mankind as God sees – Serve Him far and near;

Let your heart be broken By a brother’s pain,
Share your rich resources – Give and give again.3

1 Richard D. Patterson. “What About My Neighbor?” (Biblical Studies Foundation, 2017), 2.

2 IBID.

3 Byron Jeffery Leech, Let Your Heart Be Broken.

Related Topics: Devotionals

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If We Deny Him, He Also Will Deny Us (2 Timothy 2:12)

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Second Timothy 2:12 has caused confusion for many people as it seems to cast a shadow on the security of the believer, but does it mean that someone who denies Christ will be denied entrance into the kingdom? Many hold that this is indeed the warning of the passage. Treatment in many commentaries, however, is vague regardless of the author’s view, and few state plainly what this means. Homer A. Kent effectively sidesteps the issue when he writes, “‘if we shall deny him in the future (and some may),’ the consequence is clear.” But he never mentions what the consequence is.1 And Ryrie merely says, “The third couplet, ‘If we deny Him, He also will deny us,’ reiterates the Lord’s word in Matthew 10:33. Judas did this.” He moves quickly to the last part of the quote and affirms the believer’s security.2 But to Ryrie’s credit, he does point out this passage means loss of rewards in the Ryrie Study Bible footnote. Ralph Earle obfuscates the issue by simply saying, “This is a serious warning. We cannot reject Christ without being rejected ourselves.”3 Whether he thinks this refers to believers who go astray is unclear.

Those who hold to this view point out that this verse must be seen in context with verse 11 as it is part of what many take to be a hymn or saying of the early church.4 Some see this quotation or hymn as dealing with two contrasts. They see the first half of the quote as positive with the idea being that the believer who endures will reign with Christ, and the second half of the quote as negative with the idea being that the believer may not endure and will then be rejected by Christ. And thus Hiebert writes, “By contrast, the second pair asserts the solemn warning that denial and unfaithfulness just as surely separates men from Christ. ‘If we deny him’ points to an awful possibility.”5 If this view is taken, the phrase in verse 12, “He remains faithful; for He cannot deny Himself” is taken to mean that Christ must be true to His just and holy character and must judge one who denies Him.6 As Hendriksen says, “for faithfulness on his part means carrying out his threats (Matt. 10:33) as well as his promises (Matt. 10:32)!”7

There is another way to look at the passage that would resolve the apparent conflict with other passages that promise the security of the believer. The key is in the context and in the literary structure of the saying.

First to be considered is the context. In the first part of this chapter, Paul is urging Timothy to endure for the cause of Christ. He gives Timothy three examples of people who are working for their reward: first is the soldier who works hard to please his master, second is the athlete who competes for the prize/reward, and third is the farmer who works for the reward of the harvest, etc. He then quotes a hymn in verses 11-12 that evidently is doctrinally correct to give Timothy further motivation for enduring. What then is the motivation? We must take the structure into account to determine this.

The second thing to consider is the literary structure of the quote. It is quite common in Hebrew literature to see things arranged around a chiasm. It is possibly the case in this passage. And thus we have the following:

      a. For if we died with Him, we shall also live with Him.

        b. If we endure, we shall also reign with Him;

        b.1 If we deny Him, He also will deny us;

      a.1 If we are faithless, He remains faithful; for He cannot deny Himself.

Line “a” deals with the issue of eternal life. It is clear that if one has died with Christ, eternal life is his. This first statement is in the aorist which taken in context with the next two tenses, which are present and future, must point to a past event in Paul’s and Timothy’s lives. The death must therefore refer to their positional death with Christ.

Line “b” deals with their present situation. This is in the present tense which points to their present circumstances. They were enduring suffering. If they continued to endure, they would reign with Christ. Reigning is different than living eternally and refers to receipt of rewards and a superior quality of eternal life. This concept can be supported by passages like 1 Cor. 3:12-15; 2 Pet. 1:11; 2 Cor. 5:9-10; Rom. 14:10. This then is the motivation: eternal rewards, not eternal life.

Line “b1 ” uses the future tense and thus looks to a future possibility in which Paul and Timothy might, in their human weakness, deny Christ. If that were to happen, Christ would certainly deny them something. Here is where the debate centers. But because line “b1” is paired with and contrasted to line “b” in the chiasm, the thing denied must be rewards and the superior quality of life.

Line “a1 ” returns to the topic of eternal life and to the assurance that this eternal life is theirs. Thus Paul says that Christ will remain faithful even though we do not endure.

It must be noted that lines “b” and “b1 ” deal with the same issue and lines “a” and “a1” deal with a different issue. To do as Hiebert does and include “b1” and “a1” as being more closely related than “b” and “b1” is to misunderstand Paul’s logic and the logic of the Hebrew mind.

Furthermore, it is characteristic of the chiasm that the center holds the main idea, and so it is in this pericope which is concerning rewards. Thus, understanding the use of the chiastic structure, and taking into consideration the context of giving Timothy further motivation for endurance, helps the reader understand that Paul is explaining that eternal rewards can be earned. And consequently our eternal position is secure, it is the eternal rewards which are at stake.

1 Homer Kent, The Pastoral Epistles, p. 264.

2 Charles Ryrie, So Great Salvation, p. 141.

3 Ralph Earle, 2 Timothy, The Expositor’s Bible commentary, p. 401.

4 Hendricksen, 1 & 2 Timothy & Titus, p. 254.

5 D. Edmond Hiebert, Second Timothy, p. 63.

6 Lenski, Interpretation of St. Paul’s Epistles to theColossians, to the Thessalonians, to Timothy, to Titus and to Philemon, p. 796.

7 Hendricksen, A Commentary on I&II Timothy and Titus, p. 260.

Related Topics: Assurance

Lesson 6: The Call of the Sovereign God (Acts 2:21, 23, and 39)

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The doctrine of God’s absolute sovereignty versus man’s so-called “free will,” especially as it relates to our salvation, has sparked controversy in the church for centuries. John Calvin’s name is most often attached to this controversy, and some mistakenly think that he was the first to teach God’s sovereignty and the doctrine of predestination. But over 1,000 years before Calvin, Augustine contended against Pelagius, who insisted that men have full freedom of the will in spiritual and moral matters.

In 1525, while Calvin was still a teenager, Martin Luther strongly insisted on God’s sovereignty in all things, including man’s salvation. In his classic work, The Bondage of the Will [Revell, translated by J. I. Packer and O. R. Johnston), Luther attacked the views of the Roman Catholic scholar, Erasmus, who argued for a semi-Pelagian view. Erasmus said that men have free will, which he defined as “a power of the human will by which man may apply himself to those things that lead to eternal salvation, or turn away from the same” (ibid., p. 137). Luther vigorously denied this and argued that Erasmus’ views utterly destroyed the Christian faith and undermined the promises of God and the whole gospel (ibid., p. 84).

Although you may not know it, many of you are semi-Pelagian by default, since it is the prevailing view in American evangelical circles. Semi-Pelagianism is also called Arminianism, after Jacobus Arminius, who lived a generation after Calvin and opposed his views on predestination and free will. The Arminian view is that men can, of their own free will, choose to believe in Jesus Christ. The fact that God elects some to salvation is explained as being due to His knowing in advance who would choose Him. Arminians reject the doctrine that God chose in advance those whom He would save.

You may wonder, “Why bring up an issue that is so divisive? Shouldn’t we just focus on matters where we all can agree? Besides, isn’t the issue irrelevant to how we live? Why not focus on something more practical?” The answer is, because the Bible deals with these matters, so should we. Augustine, Luther, and Calvin all maintained that the issue is crucial to the entire Christian life. Luther writes,

It is, then, fundamentally necessary and wholesome for Christians to know that God foreknows nothing contingently, but that He foresees, purposes, and does all things according to His own immutable, eternal and infallible will. This bombshell knocks “free-will” flat, and utterly shatters it… (p. 80).

A proper understanding of the Bible’s teaching on God’s sovereignty affects our whole understanding of God, of man, and of salvation. Since God saw fit to say a great deal about these matters in His Word, we would be greatly impoverished if we set them aside, as if they were just academic matters for debate. We must wrestle to understand what God has wisely revealed for our growth in grace.

The verses we have read in Acts 2 invite us to ponder this deep subject. They present to us God’s absolute sovereignty over all things, even over all evil deeds. They also show us the open invitation that the sovereign God issues to all sinners to call upon Him for salvation. And they reveal to us to fact that all who call upon the Lord were previously called by God, so that none can boast in his salvation. Note these three important truths:

1. God is sovereign over all things, even over all evil deeds, and yet He is untainted by evil.

Jesus was “delivered over by the predetermined plan and foreknowledge of God” (2:23). In Acts 4:27, 28, the early church declares in prayer that all of the wicked men who opposed Jesus merely did “whatever Your hand and Your purpose predestined to occur.” Nothing—not even the death of the Son of God—happens outside of God’s predetermined plan. Paul states with regard to our salvation, that we have “been predestined according to His purpose who works all things after the counsel of His will” (Eph. 1:11). Let’s explore three aspects of this important truth:

A. God’s eternal decree encompassed sin and yet He is not the author of sin or responsible for it.

To say that God is totally sovereign, even over sin, immediately raises the charge, “If God decreed sin, then He is the author of sin.” That fits human logic, but we must accept the testimony of Scripture, realizing that our finite, time-bound minds may not be able to reconcile matters of eternity. The fact is, if God did not decree sin, then there is a major flaw in His universe that He could not prevent, and thus He is not omnipotent. There would be an evil power equal to or greater than God. This erroneous view is called dualism.

If He could have prevented it and did not, then clearly He decreed it. Some try to get God off the hook by saying that He did not decree it, He only permitted it by giving men a free will. But, as Calvin argues, God “does not unwillingly permit it, but willingly” (The Institutes, ed. by John McNeill, translated by Ford Lewis Battles [Westminster], 1:18:3). Besides, as Calvin points out with numerous biblical examples, God openly declares that He is the doer of certain evil deeds, thus repudiating the evasion that He only permitted them (1:18:1)!

For example, God wills that the wicked King Ahab be deceived. An evil spirit offers his services to this end. God sends him with a command to be a lying spirit in the mouths of Ahab’s prophets (1 Kings 22:20, 22). Thus the wicked prophets were lying in disobedience to God, and yet they were fulfilling what God had determined to take place! Calvin gives many more examples, stating that for the sake of brevity he could have given even more. But he gave these, he says, to show “that they babble and talk absurdly who, in place of God’s providence, substitute bare permission—as if God sat in a watchtower awaiting chance events, and his judgments thus depended upon human will” (ibid.).

Jonathan Edwards argues that since God decreed the sin of crucifying Christ and it is the worst of all possible sins, it follows that “all the sins of men are foreordained and ordered by a wise Providence” (The Works of Jonathan Edwards [Banner of Truth], 2:528). If you cannot grasp how God can will something that He forbids to be done, and yet remain untouched by evil, Calvin says, “let us recall our mental incapacity, and at the same time consider that the light in which God dwells is not without reason called unapproachable [1 Tim. 6:16]” (loc. cit.).

Many try to evade God’s absolute sovereignty by saying that God decrees all that will happen only because He foreknows it. But,

B. God’s sovereignty is not contingent on His foreknowledge.

Obviously, God knows everything in advance. But He didn’t make up His eternal decree in response to seeing that men would someday sin and even crucify the Savior. Can you imagine God, sitting passively in heaven, wringing His hands because He saw in advance that men would sin against Him and crucify the Lord Jesus, but He couldn’t do anything about it, because, after all, He had given man free will and He dare not violate it! The cross was not God’s plan B! Nor did God see in advance that you and I would believe in Him and then say, “I’ll elect them to salvation, since I see that they will choose Me”! That would make the will of men sovereign over the eternal will of God! It also contradicts what Scripture plainly asserts, that our fallen will is unable to choose God apart from His first imparting a new nature to us (Rom. 3:10-18; 8:7-8; 1 Cor. 2:14; 2 Cor. 4:4). It would make salvation depend on something in us (our faith), rather than the unconditional grace of God.

Besides, God’s foreknowledge does not just refer to His knowing all things in advance. In that sense, He foreknows all men. But when Scripture says, “For those whom He foreknew, He also predestined to become conformed to the image of His Son” (Rom. 8:29), it refers to God’s sovereign choice to enter into a personal relationship with an individual. When Peter says that Christ was delivered up according to God’s foreknowledge, he means that God the Father, based on His personal knowledge of the Son, decided before time began that He would die for our sins. Surely Peter did not mean that God knew by looking down through history that evil men would kill His Son, and so He devised His plan to fit their evil deeds! Such a thing is unthinkable!

C. God’s sovereignty over salvation is our only hope for it.

If salvation depends on fallen man’s will to believe, we’re in big trouble! According to Scripture, my will (before I am saved) is enslaved to sin (John 8:34; Eph. 2:1-3) and unable to do anything to please God (Rom. 8:8). Since believing in Jesus Christ is pleasing to God, the natural man cannot do that, apart from God imparting saving faith to him. If any part of the process depends on us, rather than on God’s sovereign will, the chain has a weak link that could snap at any time. The only way that we can hope to be saved is if God sovereignly undertakes all that concerns our salvation.

A. W. Pink makes this point when he laments,

The average evangelical pulpit conveys the impression that it lies wholly in the power of the sinner whether or not he shall be saved. It is said that “God has done His part, now man must do his.” Alas, what can a lifeless man do, and man by nature is “dead in trespasses and sins” (Eph. 2:1)! (The Sovereignty of God [Banner of Truth], p. 105).

Thus all hope for our salvation lies with the sovereign God, who ordained even the death of His Son for our sins. What process does this sovereign God use to impart that salvation to us?

2. The sovereign God gives an open invitation to everyone to call upon Him for salvation.

Peter cites Joel 2:32, “And it shall be that everyone who calls on the name of the Lord will be saved” (Acts 2:21). Also, he says that this promise of salvation “is for you and your children and for all who are far off” (2:39). This means that …

A. The scope of the invitation is unlimited.

“Everyone” is about as broad as you can make it! He doesn’t say, “Everyone except those who are really bad sinners.” In fact, in the context, God has just warned of impending cataclysmic judgments—blood, and fire, and vapor of smoke. The sun will be turned to darkness and the moon to blood (2:19-20). God wouldn’t impose such terrible judgments unless people were more than deserving of them. And yet to such sinful people, the Lord promises, “Everyone who calls on the name of the Lord will be saved”! There is hope for the worst of sinners right up to the brink of judgment!

Furthermore, the invitation is open to people from every race and walk of life. Peter tells these Jews, whom he had just indicted for crucifying their Messiah, that the promise was for them (2:36, 39)! Also, the promise was for their children. Even if your parents were horrible sinners, if you will call on the Lord, He will save you. More than that, the promise was “for all who are far off” (2:39). This is a reference to the Gentiles, even though Peter wouldn’t come to understand this until Acts 10. This means that even if you have had no religious background, if you will call upon the name of the Lord, He will save you. The scope of this invitation is unlimited! The gospel is offered to all who will call on the Lord. But, what does this invitation mean?

B. The meaning of the invitation is to cry out to the Lord in faith for salvation from His judgment.

To do this, you must realize that you are lost and under God’s just condemnation. “Salvation” refers to being delivered from God’s judgment. Thus you must be convicted of your sinfulness before the holy God or you will not call on the Lord to save you.

To call on the name of the Lord implies that the person knows something about who God really is. His name refers to His character or His attributes. He is revealed in Scripture as the triune Father, Son, and Holy Spirit. He is revealed in flesh to us in the person of Jesus Christ (and in this sermon Peter is arguing that Jesus is the Lord [2:36]). Obviously, a person does not need to have a full theological understanding of the nature of God to call upon Him. But, he at least needs some basic understanding of who God is and how He revealed Himself in His Son, Jesus Christ who offered Himself on the cross in the place of sinners. This knowledge is revealed in God’s Word, the Bible.

To call out to any “god,” however you understand him to be, will not save you. A sincere Muslim may call out to Allah to save him, but he will not be saved because he has not called upon the name of the Lord Jesus Christ. A Hindu may call upon a number of deities to save him, but he will not be saved, because he is calling out to demons, not to the Lord Jesus Christ. A Buddhist may call out to Buddha for salvation, but his prayer will not be heard, because Buddha is not the Lord. A sincere Roman Catholic may pray to the pope or to Mary or one of the saints to save him, but he will not be saved, because he is not calling on the name of the Lord.

To call upon the name of the Lord implies faith in Him, that Jesus has the ability to save you. No mere man and not even an angel can save you from God’s wrath. Only God can do that. To come to God, we must believe that He is and that He is a rewarder of those who seek Him (Heb. 11:6). If the sovereign God states that everyone who calls upon His name will be saved, it seems reasonable to take Him at His word! Indeed, not to do so would be to call Him a liar! That “everyone” includes everyone here. “The promise is for you and your children and for all who are far off.” No matter who you are or what you have done or how far off from God you may be, if you will call upon the name of the Lord Jesus Christ in faith, He promises to save you from His judgment.

But, we need to come back full circle to His sovereignty:

3. Everyone who calls upon the Lord for salvation does so because the sovereign God first called them to Himself.

After saying, “The promise is for you and your children and for all who are far off,” Peter adds, “as many as the Lord our God will call to Himself” (2:39). He is going back to Joel 2:32. After stating that “whoever calls on the name of the Lord will be delivered,” Joel adds, “For on Mount Zion and in Jerusalem there will be those who escape, as the Lord has said, even among the survivors whom the Lord calls.” The King James Version reads, “even among the remnant whom the Lord shall call.” Obviously, not all will be saved, but only the remnant, which the Lord calls to Himself. God must first call us and send His Spirit to convict us of sin, righteousness, and judgment, before we will call upon Him.

Paul links these things in Romans 8:30-33: “And these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. What then shall we say to these things? 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? Who will bring a charge against God’s elect?”

If you have called upon the Lord for salvation, you know that it was because He first called you. Thus He gets all the praise and glory. As Paul puts it in Ephesians 1:5-6, “In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace.” We can take no credit for calling upon the name of the Lord for salvation. John Calvin put it, “… God’s lovingkindness is set forth to all who seek it, without exception. But since it is those on whom heavenly grace has breathed who at length begin to seek after it, they should not claim for themselves the slightest part of his praise” (Institutes, 2:3:10). Thus the bottom line is,

The sovereign God invites everyone to call upon Him for salvation, calling to Himself those whom He will, that no one should boast.

Conclusion

There are dozens of practical applications of the doctrine of God’s sovereignty in our salvation, but I will limit myself to five:

1. This doctrine alone gives all the glory to God for our salvation.

If we think that we came to God because of our own free will, we will boast in our brilliant decision. We made a smarter decision than those who reject Christ. If we think that we came to God because of our great faith, we will boast in our faith. If we think that we did anything at all for our salvation, our proud hearts will be lifted up and rob God of His glory. All that we did was to cry out, “Lord, I deserve Your wrath because I am a sinner. Save me by Your grace.” We realize that we would not even have cried that, except that God in His mercy first called us. He gets all the glory.

2. This doctrine alone humbles us from all our pride.

Calvin repeatedly argues that the reason the Bible teaches God’s sovereign election is that it is the only doctrine of salvation that produces humility. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not of works, so that no one may boast” (Eph. 2:8-9).

3. This doctrine alone gives us assurance in our salvation.

If your salvation depends upon anything in yourself (including your “free will”), it is a most shaky salvation! What if your will decides to reject Christ? One weak link anywhere in the process, and you are lost! But if it depends on God’s sovereign purpose, His effectual calling, and His safe keeping, you can be sure, as Paul puts it, “that He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 2:6).

4. This doctrine alone gives us comfort in our trials.

Whatever trials come your way, whether mild or severe, even unto death, come from the hand of the sovereign and loving God who is working to conform you to the image of His Son. Thus “we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose” (Rom. 8:28).

5. This doctrine alone encourages us to evangelism, since we know that God will save His elect as we proclaim the gospel.

If salvation depends on man’s will, we have no guarantee that anyone will be saved. But if it depends on God’s will and God’s working, we know that He will use the gospel to save many. The Lord encouraged Paul to go on speaking in Corinth because, He said, “I have many people in this city” (Acts 18:10). When Paul preached in Pisidian Antioch, many opposed his message. But others “began rejoicing and glorifying the word of the Lord, and as many as had been appointed to eternal life believed” (Acts 13:48). Paul summed up his ministry by saying, “I endure all things for the sake of the elect [lit.], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim. 2:10).

If you have never called upon the name of the Lord to save you from your sins, I invite you to take God at His Word today. His promise is for you: If you will call upon the name of the Lord, you will be saved.

Discussion Questions

  1. Why is it important to assert God’s sovereignty, even over evil?
  2. Why does asserting that man has “free will” not resolve the charge that God is responsible for evil? How does the Bible resolve this problem?
  3. Arminians assert that to invite sinners to trust in Christ is a farce if they do not have “free will.” Why is this charge invalid?
  4. Arminians assert that if Calvinism is true, then God is not infinitely loving toward all people. What does the Bible teach?

Copyright, Steven J. Cole, 2000, All Rights Reserved.

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

Related Topics: Character of God, Predestination, Soteriology (Salvation)

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