MENU

Where the world comes to study the Bible

Review of How the West Won - Episode 11

Bob Branden and Hampton Keathley discuss politics, culture, and do reviews of books. You can also listen on Spotify and Apple Podcasts. Go to podcast

Be sure to check out Bob's historical fiction novels:

Related Media

We discuss chapter 14 "Exposing Muslim Illusions" in Rodney Stark's How the West Won. This was the most illuminating chapter in the book.

Related Topics: Apologetics, History, Islam, World Religions, Worldview

Review of How the West Won - Episode 12

Bob Branden and Hampton Keathley discuss politics, culture, and do reviews of books. You can also listen on Spotify and Apple Podcasts. Go to podcast

Be sure to check out Bob's historical fiction novels:

Related Media

We discuss chapter 15 "Science Comes of Age" in How the West Won by Rodney Stark. Science could only develop in a culture that believed in a rational Creator who created an orderly universe.

Related Topics: Apologetics, Creation, Evolution, History, World Religions, Worldview

Review of How the West Won - Episode 13

Bob Branden and Hampton Keathley discuss politics, culture, and do reviews of books. You can also listen on Spotify and Apple Podcasts. Go to podcast

Be sure to check out Bob's historical fiction novels:

Related Media

We discuss chapters 16 "The Industrial Revolution" and 17 "Liberty and Prosperity" in How the West Won by Rodney Stark.

Related Topics: Apologetics, History, Worldview

Review of How the West Won - Episode 14

Bob Branden and Hampton Keathley discuss politics, culture, and do reviews of books. You can also listen on Spotify and Apple Podcasts. Go to podcast

Be sure to check out Bob's historical fiction novels:

Related Media

We conclude our series with chapter 18 "Globalism and Colonialism" in How the West Won by Rodney Stark. This is an important chapter because it dispels the modern sentiment that it is prideful to think that western culture is better than other cultures.

Related Topics: Apologetics, Cultural Issues, History, World Religions, Worldview

Entendiendo el significado del Termino "Discípulo"

IA. El Termino “Discípulo” y el Concepto de “Discipulado”

1B. Significado Básico de ‘ maghthv’

El termino Griego ‘ maghthv’ (matee –te-s) se refiere generalmente a cualquier ‘estudiante’, ‘alumno’, ‘aprendiz’, o ‘partidario’, lo opuesto de un ‘maestro’. En el mundo antiguo, sin embargo, es comúnmente asociado, con personas que eran seguidores devotos de un gran líder religioso o maestro de filosofía.

2B. En el Antiguo Testamento1

1C. El Termino

El termino “ maghthv” no ocurre en la traducción Griega del Antiguo Testamento (ej., la Septuaginta {LXX}.2 No obstante, esto no quiere decir, que otros términos no son usados o que el concepto y practica no este ahí. Efectivamente, tal parece que lo esta.

2C. El Concepto y La Practica

Varias tradiciones dentro de la vida nacional de Israel hacen razonable asumir que el concepto y la practica del discipulado personal ya existía.

1D. Isaías 8: 16 y 50: 4

“Vincular el texto como evidencia legal, sellando así el record oficial de las instrucciones de Dios y pasarlas a Sus seguidores” ( Vd.*Mal!B=). El termino Hebreo para seguidores es from dml el cual quiere decir “Aprender” o “instruir” y puede indicar que Isaías desarrollo “un circuló” de discípulos que él personalmente instruía y podía promulgar sus enseñanzas a muchos en la nación. Como lo dice Watts, tal parece que Isaías quería depositar “su tesoro de advertencias y enseñanzas con sus discípulos”.3 Es decir, a pesar que él no tuvo una educación formal, tal y como lo vemos en Eliseo (1ra. Reyes 20:35; 2Reyes 2:3-15; 4: 1-38), él, sin embargo, junto a ciertos hombres alrededor de él y transmitió sus enseñanzas a ellos.

En Isaías 50: 4 dice que Dios lo despierta cada mañana y le da habilidad para escuchar y aprender. De esta manera es como un discípulo ( <yd!WML!K^). Por lo tanto, estar involucrado dentro del concepto de ser un discípulo requiere de un corazón dispuesto, que escucha y obedece.

2D. Otros Textos y Tradiciones Israelitas

Existen otras instituciones y tradiciones en Israel lo cual necesita algún nivel de discipulado personal. Esto se esperaba en la escuela de profetas (1 Samuel 19:20-24;4 1 Reyes 20:35; 2 Reyes 2:3-15; 4:1-38) y es más evidente en el conocimiento total tradicionalista que era el estilo de vida hebrea (Prov. 1-9). De igual manera, no existe instrucciones explicitas en como personalmente discipular a otro, excepto en el hogar (cf. Deut 6).

3B. En la Cultura Griega

Los Griegos usaban el termino maqhthv" para referirse a un “aprendiz”, o en un nivel más comprometido, un “partidario”. Los Sofistas usaban el termino para referirse a un “estudiante institucional”. En los tiempos de Jesús maqhthv" se usaba en Helenismo para referirse simplemente a un “aprendiz”, pero aparentemente más seguido que a un “partidario” de un maestro sabio (Dio Chrysostom, Regno 1.38.6). Con referencia a la naturaleza del partidario involucrado, Wilkins hace esta observación:

El tipo de partidario fue determinado por el maestro, partiendo de ser el seguidor de un gran penzante y maestro del pasado como Sócrates, de ser el discípulo de un filosofo como Pitágoras, de ser el partidario de un maestro religioso como Epikuros.5

4B. En la Cultura Hebrea del Primer Siglo

Así como había “discípulos” en el mundo Griego Romano del primer siglo, ya existía gente a la que se les llamaba discípulos en el Judaísmo de igual manera. Tal gente estaba comprometida ya sea un movimiento o a un líder de renombre. Esto incluía partidarios Judíos de escuelas de Filosofía o sectas políticas o religiosas. Los Fariseos aparentemente tenían sus propios discípulos y estos también decían ser discípulos de Moisés (Juan 9:28-296). Juan el Bautista también tenia discípulos que Vivian con él y lo seguían que practicaban su estilo de vida ascético, y promulgaba (hasta cierto sentido) sus enseñanzas (Marcos 2:18; Lucas 11:1; Juan 3:25; Hechos 19:1-7).

En general, la educación de jóvenes en el primer siglo el Judaísmo se centraba en el hogar al rededor del aprendizaje del Torra. El Torra, se enseñaba primordialmente por el Padre. Pero en los tiempos de Jesús hay evidencia que sugiere que la escuela primaria (beth Sepher) fue desarrollada para mitigar contra las invasiones del Helenismo.7 pero después que el muchacho cumplía trece años de edad no había más educación formal de este tipo. Si él deseaba más entrenamiento y preparación para sí poder ser un juez, maestro, escriba o cabeza de una sinagoga, él podría continuar sus estudios del Torra en un grupo pequeño o buscar el estudiar siendo un discípulo bajo cierto maestro.8 El apóstol Pablo es un ejemplo de un joven Judío que dejo su hogar (Tarsos) para estudiar la Ley Gamaliel, un famoso Rabino en Jerusalén (Hechos 5:34; 22:3).

5B. Resumen

Existe evidencia que el discipulado personal se manejaba entre los Griegos y Judíos. Aunque el termino “discípulo” se usaba en diferentes términos en la literatura de aquel periodo, hay ejemplos de discipulado que se refieren a personas comprometidas a seguir a un gran líder, imitando su vida y transmitiendo sus enseñanzas. En estos casos, discipulado significaba algo más de solo transmisión de información. Nuevamente, esto se refería a imitar la vida del maestro, inculcando sus valores, y reproduciendo sus enseñanzas. Para el joven Judío de más de trece años esto significaba ir a estudiar con un maestro del Torra reconocido, imitando su vida y fe, y enfocarse en concentrarse en dominar la Ley Mosaica como también la interpretación tradicional de la misma.

IIA. El llamado de Jesús a Discipular: Su Triple Naturaleza

1B. El Discipulado como llamado a un Compromiso Personal con Jesús

1C. El llamado: Estar con Él y Conocerle a Él (Marcos 3:14)

Al principio de Su ministerio Jesús llamo a ciertos hombres a estar con Él y a seguirle; Él llamo a doce discípulos a estar a Su lado. Aunque literalmente hoy en día no podemos caminar con Él, a través de Su Espíritu, sin embargo hemos sido llamados por Él de igual manera. Hemos sido llamados a Su lado para así poder estar con Él y realmente conocerle, y a la vez le sigamos en el camino al discipulado. Pero el corazón del llamado de Cristo es estar con Él y conocerle íntimamente.

1D. Marcos 3:14

Él asigno a doce (Los cuales llamo apóstoles), para que pudieran estar con Él y después los pudiera mandar a predicar.

2D. 1 Corintios 1:9

Dios quien nos ha llamado a tener comunión con Su Hijo Jesucristo nuestro Señor es fiel.

3D. Filipenses 3:10

Mi fin es conocerle, y el poder de Su resurrección y la participación de sus padecimientos, llegando a ser semejante a Él en su muerte, 3:11 si en alguna manera llegase a la resurrección de entre los muertos.

2C. La Meta: Gozarse en Él y ser como Él (Lucas 6:40)

Jesús nos ha llamado a Su lado, no solo para trabajar. Su llamado__ y no te equivoques es un llamado__ es primeramente un llamado a conocerle (cf. Mat. 4:19), tener comunión intima con Él (1 Cor 1:9) y gozarnos en Él. Esto es primario y necesario. Si los discípulos hubieran perdido interés en Él como persona y amigo, ellos no hubieran continuado caminado con Él. Nosotros no somos diferentes. Esta dentro del contexto de profundizar la intimidad a la que nos manda a ser como Él. En breve, es primeramente a través de la comunión con el Maestro que empezamos a parecer, sentirnos y actuar como el Maestro (cf. 2 Cor 3:18).

1D. 1 Corintios 1:9

Fiel es Dios, por el cual fuisteis llamados a la comunión con Su Hijo Jesucristo nuestro Señor.

2. Filipenses 3:10-11

10 a fin de conocerle, y el poder de su resurrección, y la participación de sus padecimientos, llegando a ser semejante a su muerte, 11 si en alguna manera llegase a la resurrección de entre los muertos.

3. Lucas 6:40

El discípulo no es superior a su maestro; más todo el que fuere perfeccionado, (kathrtismevno") será como su maestro.

2D. Juan 13:14-17

13:14 Pues si yo, el Señor y el Maestro, he lavado vuestros pies, vosotros también debeís lavaros los pies los unos a los otros. 13:15 Porque ejemplo os he dado, para que como yo os he hecho, vosotros también hagaís. 13:16 De cierto, de cierto os digo: El siervo no es mayor que su Señor, ( kuvrio"), ni el enviado es mayor que el que le envió. 13:17 Si sabéis estas cosas, bienaventurados seréis si las hiciereis.

4D. 1 Corintios 11:1

Sed imitadores ( mimhtaiv) de mí, así como yo de Cristo.

2B. Discipulado como llamado de seguir a Jesús

Discipulado es un llamado a estar con, conocer y gozarse en el Maestro. En este sentido, el llamado Bíblico al discipulado presupone la salvación, ej., que una persona ha creído en Cristo como Señor y Salvador y continua creyendo en Él. Pero el discipulado es también un llamado a seguir a Jesús y este en ocasiones no es cosa fácil. Él demanda una obediencia exclusiva, completa, y sin titubeó para con Él. Aquí es donde su llamado al discipulado es tan radicalmente diferente de Plato que recalcaba la libertad del estudiante del maestro o incluso de los líderes judíos religiosos que se enfocan más en el Torra y alejaban a los discípulos de ellos. Jesús, por otro lado, señalaba a la gente a si mismo9 (y aun lo hace) y los llama a compromisos radicales con Él. El llamado de Jesús al discipulado es un llamado a ser como Jesús lo cual incluye por lo menos tres hechos relacionados: (1) la demanda; (2) la promesa añadida; y (3) la gracia.

1C. La Demanda

El llamado de Jesús al discipulado es un llamado al todo o al nada, abarcando cada área de nuestras vidas. Involucra el darle la preeminencia sobre nuestras relaciones más cercanas y sobre nuestros deseos que tengamos en nuestras vidas. En breve, involucra en convertirse en su siervo en el mundo y entregarle nuestras vidas hasta el fin. Paradójicamente renunciamos a aquello que no podemos retener para ganar aquello que no podemos perder. Si no lo hacemos, lo perdemos todo al final (cf. Mat. 16:25).

La cruz fue un instrumento de muerte y bien conocida por los Judíos. El sufrimiento, fue intolerable. Pero Jesús dijo que la tomemos y le sigamos. Esto seria, en la naturaleza del caso, involucra el negarse uno mismo. Aquel que toma su cruz camina por un camino de un solo sentido para nunca regresar.

1D. Lucas 9:23-24

9:23 Y decía a todos: Si alguno quiere viniere en pos de mí, niéguese a sí mismo, tome su cruz cada día, y sígame. 9:24 Porque todo el que quiera salvar su vida, la perderá; y todo el que pierda su vida por causa de mi, este la salvara.

2D. Lucas 14:25-35

14:25 Grandes multitudes iban con él; y volviéndose, les dijo: 14:26 Si alguno viene a mí, y no aborrece a su padre, y madre, y mujer, e hijos, y hermanos, y hermanas, y aun también su propia vida, no puede ser mi discípulo. 14:27 Y el que no lleva su cruz y viene en pos de mí, no puede ser mi discípulo. 14:28 Porque ¿Quién de vosotros, queriendo edificar una torre, no se sienta primero y calcula los gastos, a ver si tiene lo que necesita para acabarla? 14:29 No sea que después que haya puesto el cimiento, y no pueda acabarla, todos los que lo vean comiencen a hacer burla de Él, 14:30 diciendo: Este hombre comenzó a edificar, y no pudo acabar.14:31¿O qué rey, al marchar a la guerra contra otro rey, no se sienta primero y considera si puede hacer frente con diez miel al que viene contra él con veinte mil? 14:32 Y si no puede, cuando el otro está todavía lejos, le envía una embajada y le pide condiciones de paz. 14:33 Así, pues, cualquiera de vosotros que no renuncia a todo lo que posee, no puede ser mi discípulo. 14:34 Buena es la sal; mas si la sal se hiciere insípida, ¿con qué se sazonara?14:35 Ni para la tierra ni para el muladar es útil; la arrojan fuera. El que tiene oídos para oír, oiga.

3D. Marcos 10:42-45

10:42 Más Jesús, llamándolos, les dijo: Sabéis que los que son tenidos por gobernantes de las naciones se enseñorean de ellas, y sus grandes ejercen sobre ellas potestad. 10:43 Pero no será así entre vosotros, sino que el que quiera hacerse grande entre vosotros será vuestro servidor. 10:44 y el que de vosotros quiera ser el primero, será servidor de todos. 10:45 For even the Son of Man did not come to be served but to serve, and to give his life as a ransom for many.”

2C. La Gracia

La demanda del llamado de Jesús al discipulado es imposible para un ser humano, sin ayuda para lograrlo. Tenemos que tener recursos para lograr este estilo de vida. Esos recursos vienen directamente de parte de Cristo y se nos prometieron a nosotros si permanecemos en Él. Ese es el punto de la enseñanza de Jesús en Juan 15:1-11ff. Él les dijo a sus discípulos que aunque estaba partiendo del mundo, no obstante el continuaría su vida y ministerio a través de ellos, sus elegidos (15:16). Desde Juan 14:26, 15:26 y 16:13-14 sabemos que su vida continuo a través de sus discípulos en la persona de su Espíritu Santo (cf. Rom 8:9; 1 Cor 3:16). Hablaremos más de esto cuando discutamos sobre la relación del discípulo con el Reino de Dios.

1D. Mateo 11:28-30

Todos los que escucharon a Jesús eran agricultores y bien familiarizados con las metáforas de la agricultura. Ellos entendían el significado de las cargas “físicas”. Probablemente Jesús se refería a las cargas religiosas impuestas sobre la gente por sus maestros religiosos, quienes incidentalmente, nunca levantaban un dedo para ayudar. Pero, Jesús era diferente. Él definitivamente tenia un yugo, pero Él era manso, humilde de corazón, y su yugo era fácil y su carga ligera.

11:28 Venid a mí todos los que estáis trabajados y cargados, y yo os haré descansar. 11:29 Llevad mi yugo sobre vosotros, y aprended de mí, que soy manso y humilde de corazón; y hallareis descanso para vuestras almas; 11:30 Porque mi yugo es fácil, y ligera mi carga.

2D. Juan 15:5-8

15:5 Yo soy la vid, vosotros los pámpanos; el que permanece en mí, y yo en Él, éste lleva mucho fruto; porque separados de mí nada podéis hacer. 15:6 El que en mi no permanece, será echado fuera como pámpano, y se secará; y los recogen, y los echan en el fuego, y arden. 15:7 Si permanecéis en mí, y mis palabras permanecen en vosotros, pedid todo lo que queréis, y os será hecho. 15:8 En esto es glorificado mi Padre, en que llevéis mucho fruto, y seáis así mis discípulos.

3C. La Promesa

El llamado al discipulado no esta excepto a las luchas, sufrimientos y en ocasiones dificultades tensas. Pero también con sus promesas. En Marcos 10:28ff Jesús fue rápido a recordar a las preguntas de sus discípulos que había una recompensa por seguirle. Jesús no reprendió a Pedro por la implicación de su pregunta, “¿Qué será de nosotros entonces?” se dirigió a esta introduciéndola con una promesa de tres lazos a través de una declaración solemne: “Y a la verdad os digo….”Aquellos que dejen familia, amigos, etc. por Jesús y el evangelio recibirían (1) cien veces más lo que habían perdido (en la nueva comunidad de la fe); (2) el sufrir persecución, y (3) el tener vida eterna cuando Cristo venga 10 La ocasión para distribuir las recompensas y la persecución están en las manos del Señor.

Marcos 10:28 Entonces Pedro comenzó a decirle: He aquí, nosotros lo hemos dejado todo, y te hemos seguido. 10:29 Respondiendo Jesús y dijo: De cierto os digo que no hay ninguno que haya dejado casa, o hermanos, o hermanas, o padre, o madre, o mujer, o hijos, o tierras, por causa de mí y del evangelio, 10:30 que no reciba cien veces más ahora en este tiempo; casas, hermanos, hermanas, madres, hijos y tierras, con persecuciones; y en el siglo venidero la vida eterna. 10:31 Pero muchos primeros serán postreros, y los postreros, primeros.

3B. Discipulado como llamado para “Hacer Discípulos”

La idea que Jesús estuviera llamando a los discípulos a si mismo para un propósito especial es evidente en su llamado inicial. Él llamo a sus discípulos diciendo: “Venid en pos de mi, Y os haré Pescadores de hombres” (Mat. 4:19; Marcos 1:17).11 Este comentario inicial sobre alcanzar hombres fue re-afirmado como un mandamiento cuando el Cristo resucitado estuvo frente a sus discípulos en mateo 28: 18-20. Exploremos esto ahora.

1C. El Ttexto: Mateo 28:18-20

28:18 Y Jesús se acercó y les habló diciendo: Toda Potestad me es dada en el cielo y en la tierra. 28:19 Por lo tanto, id, y haced discípulos a todas las naciones, de todas las naciones, bautizándolos en el nombre del Padre, y del Hijo, y del Espíritu Santo; 28:20 enseñándoles que guarden todas las cosas que os es mandado; y he aquí yo estoy con vosotros todos los días, hasta el fin del mundo. Amén.

2C. El Contexto: “Toda Autoridad en el Cielo y la Tierra”

Jesús ejercio autoridad absoluta durante su ministerio terrenal. Levanto a los muertos, juzgo a los hombres y perdono pecados. Hizo milagros y hablo palabras frescas de revelación vinculante (24:35). Su autoridad, sin embargo, ahora se extiende tanto al cielo como a la tierra y al universo entero (cf. Heb 1:3).12 No solo gobierna la tierra, pero también el cielo. Esta en pleno control de todas las cosas. En la luz del ejercicio ilimitado de su autoridad absoluta sobre cada persona, tribu, nación, y lengua a la cual manda a sus discípulos a “ir y haced discípulos”. (cf. Eph 1:20-23).

3C. El Mandato: “Id, y haced discípulos….”

El terminó: “Id” no quiere decir “conforme tu vas” pero toma en si la fuerza imperativa del verbo “haced”. Esta subordinada al enfoque de “haced”, pero aun comunica el mandato de ¡“id”! la idea de haced discípulos esta encarnada en la idea de enseñarles a obedecer todo lo que Jesús manda. Nosotros estamos supuestos a animar a la gente a someterse al señorío de Cristo tal y como lo expresan sus enseñanzas a los discípulos y estamos supuestos a mostrar como se ve esto a través de nuestras vidas.

4C. El Contexto: Bautizar y Enseñar

Los dos participios “bautismo” y “enseñar”, mientras relacionado al verbo “haced”, no solo transmite la idea de la manera, pero más bien esta intencionada a mostrar dos elementos que predominan en el proceso el proceso de llevar a la acción el verbo principal. En pocas palabras, dos elementos que deben caracterizar el proceso de hacer discípulos son bautizar y enseñar. Los discípulos han de ser bautizados a un entendimiento Trinitario de Dios y relacionarse con él, y ser enseñados a obedecer implícitamente lo que él Mesías Jesús nos enseño (ahora preservado en las escrituras). Conforme llevamos acabo la obra de discipular a las naciones, el pacto Abrahamico se esta cumpliendo. (Mat 1:1).

5C. La Continuidad: “Yo estoy con vosotros….”

En la obra desalentadora de discipular a las naciones, los discípulos necesitaban saber_ y nosotros también_ que su (nuestro) Cristo resucitado estaría con ellos. Que Él esta en control de las naciones y que nos ha enviado a ellas con el mensaje de vida eterna. Ahora, a través de la fuerza que siempre esta en nosotros en la persona de Su Espíritu Santo (Col 1:28-29) estamos para animarlos y recibirlos al reino y vivir la vida de Jesús, valores y compromisos.

IIIA. Resumen

Hagamos un breve resumen de todo lo que hemos estado hablando hasta el momento. Para nuestros propósitos, entonces, un “discípulo de Cristo” es alguien que ha sido llamado a conocer a Cristo primero, después a seguirlo, y por ultimo hacer discípulos de todas las naciones. Esto es, después de nosotros conocer a Cristo nos hacemos a su semejanza _ pensamos, sentimos, y vivimos tal y como Él manda. En este ambiente espiritual de una relación personal con él, esto es, a la luz de nuestra propia experiencia del reino, Él nos llama a ser sus discípulos. Debemos seguirle, en las buenas y en las malas, concientes que él esta ahí y que nos recompensara en su tiempo; después de todo él es el Señor. Pero el discipulado no solo involucra a estar con él, ser como él, y seguirlo, también significa que nos comprometemos de hacer discípulos de otros—igualmente, cada nación bajo del sol. La Gran Comisión no es solo una gran idea—aunque sea eso—es el ritmo con el que marcha la iglesia. Según tengo entendido, no ha comunicado ningún otro plan.

IVA. Preguntas para Meditar

1. En tus propias palabras que significa ser un discípulo de Cristo.

2. ¿Porque Jesús nos llama a un compromiso tan radical con Él?

3. ¿Porque es importante ver que nuestro juramento a Cristo es primero y esta por encima del trabajo de discipular a otros?

4. ¿Qué es más importante para ti sobre el discipulado y que te cuesta trabajo hacer? ¿Qué es lo que más temes?

5. ¿Como la promesa de Mateo 11:28-30 y 28:20 te ayuda en tu disposición de ir y discipular a la gente?

6. Jesús dijo que discipular a otra persona significa enseñarles a obedecer. ¿Estas excluido del trabajo de discipular a otros si no posees el don de enseñar?

7. ¿Quienes son algunas personas por las cuales puedes empezar a orar desde ahora? ¿Cómo puede Dios usarte para dscipularlos, trabajar con ellos, para su progreso y gozo en la fe?


1 Ver M. J. Wilkins, “Discípulos”, en Diccionario de Jesús y los evangelios”, “Disciples,” in Dictionary of Jesus and the Gospels, ed. Joel B. Green, Scot McKnight, and I. Howard Marshall (Downers Grove, IL: InterVarsity, 1992), 176. Cf. also K. H. Rengstorf, TDNT, IV: 415-461, s.v. manqavnw.

2 But cf. Codex A, verso 1 of Jeremías 13:21; 20:11. Ver BAGD, s.v., maqhthv".

3 John D. Watts, Isaías 1-33, en Comentarios de Palabras Bíblicas, The Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 24 (Dallas: Word, 1985), in loc. (electronic version, version electrónica).

4 En este pasaje Samuel se refiere como líder sobre los profetas ( <h#yl@u& bX*n]) y en 2 Reyes 2:5 Elías se refiere como El maestro de Eliseo ( ;ynd)a&). Sin duda, estos textos implican una relación de discipulado de toda clase. El hecho que Eliseo estaba constantemente con su maestro Elías, y que debería continuar con el ministerio de su maestro (2 Reyes 2:10), es evidencia de eso.

5 Wilkins, “Discípulos,” 176; Rengstorf, s.v. maqhthv".

6 Los Fariseos no estaban dispuestos de aceptar el testimonio de Jesús acerca de él mismo. Él no tenia autoridad sobre sus mentes, donde ellos se consideraban así mismos como los interpretes oficiales de Moisés la cual la vida de la nación se había edificado. La implicación de su argumento es que ellos están vitalmente conectados a las tradiciones de la interpretación de la Ley Mesiánica y Jesús no. Por lo tanto Él nunca escucho ha Dios hablar. En su uso del termino “discípulo”, Los Fariseos no son del todo diferentes que Sócrates (469-399 AEC) quien fue llamado el discípulo de Homero. Formalmente los fariseos nunca conocieron a Moisés, y Sócrates nunca conoció a Homero (si es que realmente existió), y a través de la ley los Fariseos clamaban seguir a Moisés.

7 Estas escuelas fueron desarrolladas, pero no necesariamente en o a los alrededores de Jerusalén. Clases se realizaban en las sinagogas y enseñadas por escribas o alazán (en comunidades pobres). El énfasis era n la lectura de las Escrituras Hebreas, al igual aprender y memorizar el Toral. Escuelas secundarias parecen haberse desarrollado en el Segundo siglo. Se enfocaban más en aprender la ley oral, por ej. Interpretación de las tradiciones. Ver Everett Ferguson, Backgrounds of Early Christianity, 2nd ed. Trasfondo de los principios del Cristianismo(Grand Rapids: Eerdmans, 1993), 102-103.

8 Ver D. F. Watson, “Education: Jewish and Greco-Roman,” in Dictionary of New Testament Background, ed. “Educación:Judio y Romano Greco”, en el Diccionario de Trasfondos del N.T. Craig A. Evans and Stanley E. Porter (Downers Grove, IL: InterVarsity, 2000), 308-313; Emil Scherer, The History of the Jewish People in the Age of Jesus Christ, Historia del Pueblo Judio en los tiempos de Jesucristo revisado y editado por Geza Vermes, Fergus Millar y Matthew Black (Edinburgh: T & T Clark, 1979), 415-22.

9 A menudo usando el Toral y Antiguo Testamento complete.

10 Ver William L. Lane, Mark, en El Nuevo Comentario Internacional del Nuevo Testamento ed. F. F. Bruce (Grand Rapids: Eerdmans, 1974), 371-73.

11 Recordando también que este llamado viene ultimadamente del contexto de la proclamación de la llegada del Reino de Dios. Por lo cual el llamado al discipulado viene dentro del contexto de la expansión tal y como lo indico el Señor.

12 D. A. Carson, “Matthew,” en el Expositor’s Bible Commentary, ed. Frank E. Gaebelein, vol. 8 (Grand Rapids: Zondervan, 1984), 594-99. pueda ver una alusión de Daniel 7:14 en este texto. Ver Ulrich Luz, La Teología del Evangelio de Mateo, Teología del N.T.The Theology of the Gospel of Matthew, New Testament Theology, trans. J. Bradford Robinson, ed. James D. G. Dunn (Cambridge: CUP, 1995), 138-41.

Related Topics: Discipleship, Terms & Definitions

O Evangelho para Nós e através de Nós

Related Media

“O Poder Salvador de Deus”

A morte e a ressurreição de Cristo funcionam como um ataque nuclear de Deus contra os Seus inimigos. Através delas, Deus obliterou as esperanças demoníacas de vitória e arrasou completamente o controlo mortal de Satanás — até então, quase nunca desafiado — sobre o mundo (o mundo de Deus, se me é permitido acrescentar). Cristo aniquilou os Seus inimigos; nunca mais se poderão erguer. Também providenciou uma saída para todos os que se encontravam sob o domínio de Satanás; o Evangelho é “o poder de Deus para a salvação” (Romanos 1:16). A vitória de Cristo é derradeira, decisiva, irreversível e de “proporções cósmicas”.

Tal como a vitória na Normandia predisse a emancipação inevitável da Europa da ditadura tirânica de Hitler, a ressurreição de Cristo assegura o triunfo seguro de Deus e do Seu povo — até aí sujeito a um domínio hostil, requerendo uma intervenção directa e imediata.

Como, então, pode alguém ligar-se correctamente a Deus? Como pode participar na vitória de Cristo? Como pode adquirir uma parte dos despojos? De facto, não preferia estar do lado vencedor? A verdade é que existem dois lados da história quanto ao relacionamento com Deus.

Primeiro, temos o lado humano. Nas Escrituras, somos repetidamente incentivados, com homilias, cânticos e sermões, a confiar em Cristo, entregando-Lhe as nossas vidas. Cristo prometeu receber de braços abertos todos os que se rendem e buscam o Seu perdão.

Noutras palavras, para podermos participar na conquista do Deus Rei, temos primeiro de ser conquistados por Ele. Ele não aceita negociações nem tem interesse em prisioneiros. É necessária uma rendição completa — a qual, surpreendentemente, culmina em amizade. Por que não O recebe hoje como seu Libertador e Amigo, em vez de, erradamente, O desafiar como adversário?

Do ponto de vista humano, a fé em Cristo é a única forma de obter a bênção do Pai (Efésios 2:8-9). E nem é assim tão complicado: se você ama o Filho, o Pai ama-o a si (confira João 14:23). Todos aqueles que têm filhos percebem esta lógica.

Segundamente, temos o lado divino, que diz respeito à forma como Deus une Cristo e a Sua obra com o povo pecaminoso e as suas necessidades. Em resumo, o objectivo de Deus é libertar o Seu povo, mediante a participação na vitória do Seu Filho. Mas como?

De forma sucinta, Deus “imagina” crentes “em Cristo” desde a criação do mundo. Ele escolheu-os “em Cristo” como receptáculos de bênçãos celestiais, envolvendo-as nas suas experiências pessoais à medida que o Espírito conduz cada indivíduo à fé (confira Efésios 1:3-4, 13-14). Mas até que ponto Deus considera como nossas as experiências e benefícios de Cristo? A resposta: completamente.

Deus considera-nos unidos a Cristo na Sua morte e ressurreição; assim, as bênçãos provenientes da vida de Cristo são transferidas para nós, a partir do momento da nossa conversão. A morte que ele padeceu, nós padecemos. A vida que Ele vive, nós vivemos (Romanos 6:4-5). A Sua vitória sobre o mundo, a carne (isto é, a nossa carne) e o diabo é também a nossa vitória. A Sua glória é a nossa glória (confira Efésios 2:6-7). Sim, podemos tomar parte dos despojos! Diariamente!

Uma Nova Dimensão de Existência

É à vista desta nova realidade em que vivemos — “em Cristo” — que Paulo nos exorta, nas suas treze cartas, a uma existência santa e alegre. É esta a estrutura teológica básica para os seus ensinamentos ao povo de Deus. Somos novas criaturas em Cristo Jesus (2 Coríntios 5:17).

O cristão experimenta uma mudança dimensional — uma transferência massiva e definitiva do reino das trevas para o reino da luz (Colossenses 1:13-14). Não mais nos arrastamos sem esperança debaixo da opressão da lei mosaica, do pecado, morte e julgamento. Fomos libertados do medo paralisante, resgatados da terra da culpa e transferidos para o domínio refrescante da liberdade e serviço do Rei. Agora dançamos ao som de um cântico novo!

Todos os dias recebemos provisões, sustento, ânimo e orientação da parte do Senhor dos Senhores. E mais ainda: Ele vai treinando as nossas mãos para a batalha, preparando os nossos corações para a vitória, e leva-nos a dominar nesta vida. Novamente, “vivemos, movemo-nos e existimos” de um modo totalmente novo. Estamos “em Cristo”.

Tal como a Sua morte foi também a nossa morte e a Sua vida é nossa, também a Sua batalha é agora a nossa batalha! Dada a nossa íntima união com a Sua vida (Colossenses 3:1-2), participamos com Ele na batalha contra o mal e os poderes espirituais hostis. De facto, só não estamos arruinados se O servirmos.

Alguém poderá perguntar: “Pensei que tinha dito que Satanás era um adversário derrotado. Como, então, pode lutar contra nós?” A resposta é simples. Para Sua glória e para nosso benefício, Deus decidiu executar o castigo contra Satanás de forma progressiva.

Assim, a punição de Satanás teve início aquando das vitórias da Igreja, continuando diariamente sempre que o povo redimido diz “sim” a Deus e “não” ao pecado e a Satanás. Eventualmente, irá culminar no castigo eterno do diabo no lago de fogo.

Portanto, no entretanto, cabe-nos batalhar contra as forças do mal e os seres espirituais que promovem a rebelião contra Deus. A batalha que o nosso Rei está a travar contra o pecado, a morte e o diabo requer a nossa participação, embora as armas que usemos não sejam carnais, mas espirituais (2 Coríntios 10:3-4).

Assim, oramos, amamos, servimos e sacrificamo-nos por Ele e pelos irmãos. Salgamos a terra com verdade e bondade (dois conceitos raramente vistos juntos por estes dias), procurando o bem no coração de cada pessoa. Tais acções trazem alegria a Jesus, e Ele utiliza-as para salvar outras pessoas, derrotar as trevas e estabelecer a justiça.

É bem verdade que nada acrescentamos à suficiência da morte redentora e ressurreição do Filho de Deus. Mas a obra que Ele realizou na cruz não é apenas a base da nossa salvação: é também um padrão para o nosso discipulado. Convoca-nos para um serviço sacrificial. Portanto, devemos lutar contra os poderes decaídos do universo, tal como Ele fez.

E Agora? Algumas Questões Importantes

Eis aqui uma revisão rápida da obra salvadora de Deus, da forma como se relaciona consigo, o crente, e da batalha a que é chamado a participar. À luz deste conhecimento, as minhas questões são bastante simples e directas, embora as respostas possam requerer alguma reflexão.

Primeiro: percebe realmente o que Deus fez por si em Cristo? Essa verdade já assentou em si, e corre agora nas suas veias? Funciona como a sua força vital? Ou será que permanece no exterior do seu coração, como alguém posto fora de casa, ao frio? Peça ao Senhor que inspeccione o íntimo do seu coração. Reflicta nas suas escolhas ao longo desta semana.

Segundo: compreende, portanto, que o Cristianismo bíblico não é uma religião de auto-ajuda? Não se trata de fazer com que boas pessoas sejam ainda melhores, mas com que pessoas mortas vivam! Há uma diferença abismal entre estas duas perspectivas! A primeira centra-se na religião; a segunda, na salvação divina. Quais são as implicações disto na sua necessidade do Espírito, força e poder de Deus (confira João 15:5-6)? Alguma vez pediu a Deus que viesse até si com poder, entendimento e sabedoria (confira Zacarias 4:5)?

Terceiro: nas suas circunstâncias actuais, como seria seguir o Senhor à semelhança de um bom soldado? Como seria para si e para a sua igreja batalhar contra a opressão, drogas, crime, injustiça, solidão, fome e trevas espirituais na vida das pessoas, nas escolas, ruas e comunidades?

Devemos esperar que as pessoas escureçam as portas das nossas igrejas, ou será que nos devemos mover e orar intensamente pela intervenção de Deus? Não estará na altura de procurarmos os líderes das nossas comunidades e de lhes oferecermos todo o nosso apoio? Graças à nossa vontade em servir, talvez vidas se transformem e o Evangelho seja escutado. Talvez encontremos Cristo à nossa frente, nas ruas e nos recreios das escolas!

A Igreja é a hermenêutica para o Evangelho, a grelha através da qual se pode interpretar Deus correctamente — o Seu carácter, desígnios e caminhos (confira 2 Coríntios 5:20). Contudo, a razão pela qual o mundo não compreende o Evangelho reside primeiramente nas acções da Igreja, que falam tão alto que as nossas palavras não são ouvidas.

A melhor forma de se ser ouvido — que eu tenha conhecimento — não é gritar mais alto, mas amar mais (confira Mateus 5:16). Pengunto-me como seria se assim acontecesse. Penso que é óbvio... O momento é agora! Chegou o momento de a Igreja se centrar em Deus e na Sua obra salvífica, concentrando-se em viver nesta verdade. Então, quando puder ver o Evangelho a agir através de nós (cristãos), o mundo compreenderá que o Evangelho é para nós (todos os seres humanos).

Tradução de C. Pinto Oliveira

Related Topics: Devotionals, Soteriology (Salvation)

Q. Can You Give More Guidance On Your “Brethren” Style “One Church Meeting” Communion Service?

Hi! I’m a missionary in ****** and stumbled across your article (https://bible.org/seriespage/3-new-testament-church-its-meetings) while reading up on the biblical “gathering” and found your ideas interesting. I was wondering if you had some thoughts / reflections about the “One Church Meeting” (that all the necessary elements of the gathering should be done in one meeting, rather than split at different times and places through the week) and your experience with implementing it.

I also appreciate the description of the order of the “one meeting” you provide in the article.

Do you know any books / authors who take a similar line of thinking that I might read?

Thanks!

****** ********

Answer

Dear ******,

Good to hear from you, from far away. As the years have passed, I have become increasingly committed to the teaching of 1 Corinthians 14 as a primary text on the meeting of the church. Note that his text follows Paul’s teaching on conduct in the church gathering (chapter 11) and spiritual gifts (chapters 12-13).

Sadly, this chapter, along with much of the teaching and instruction of 1 Corinthians has been brushed aside, based upon the reasoning that Paul’s teaching here was addressed to a particular group of people, living at a particular time, and holding to a particular culture. This has been applied to the dress and activity of women in leadership roles in the church (1 Corinthians 11 and 14), to divorce (chapter 7), and even church discipline (chapter 5). Paul’s words at the end of chapter 14 should give one pause for thought:

37 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38 If anyone does not recognize this, he is not recognized (1 Corinthians 14:37-38).

This logic, which sets aside biblical teaching on the basis of different times and recipients, and culture, if carried out consistently, would eventually lead to setting aside any Scripture that did not suit our culture or preferences. The Bible, and Jesus (not to exclude Paul and the other authors of Scripture) is counter-cultural, rather than culture affirming (see Ephesians 4:17ff.).

That said, I think we need not attempt to precisely duplicate everything we read, but seek to find the underlying principles, and to apply them, at any time, in any culture. Notice how Paul applies the Old Testament command to “not muzzle the ox” to the support of Gospel workers (1 Corinthians 9).

I think that several principles can be found in 1 Corinthians 14:

  • THE PRINCIPLE OF PLURALITY in teaching, worship, and the exercise of spiritual gifts. God has distributed a great diversity of spiritual gifts in the church, and this means that its teaching and worship should not be dominated by a single person. (This is opposed to the “solo” (or staff-led) style of leadership that we see today, which seriously restricts participation in our worship and teaching.) That would surely not make room for Paul’s instruction in this chapter.
  • THE PRINCIPLE OF PROPORTION. Two, or no more than three. Enough is enough. Too much of any one gift or function would exclude other vital functions. This applies to tongues, and to prophecy (14:1-32). Neither the tongues speaker, or the prophet, is to feel compelled to speak when the boundaries set forth by Paul have been reached (14:28-33).
  • THE PRINCIPLE OF EDIFICATION. The gift of tongues was obviously present in the church at Corinth (even though often abused). But if no one with the gift of interpretation is present, then the one in whom the Spirit is moving is to remain silent, speaking to himself and to God (14:1-28). I should add here, that while Paul assumes the attendance of an unbeliever in the worship service of 1 Corinthians 14, the primary purpose of this meeting is for the edification of the saints, and the occasion for them to worship the Lord. (When communion is served we seek to make it clear that this is for believers, and if one does not know Christ they should listen carefully to the Gospel, but refrain voluntarily from partaking of the elements.)
  • LET’S CALL THIS ONE THE PRINCIPLE OF SPONTANEITY. This is not to say that folks should come unprepared. But it is to say that there should be room for the Spirit to intervene in a way that we had not planned. In our church, we have a musical prelude, with music that is focused on whatever theme has been set by the man who starts and closes the service. Other than that, no one knows who will share, or distribute the bread and wine (juice). (This is also a great opportunity for emerging spiritual gifts to be expressed and recognized.)
  • THE PRINCIPLE OF MALE LEADERSHIP (see 1 Corinthians 11 and 14:33-38). Men are called to lead, and this is facilitated by worship that is male led.
  • THE PRINCIPLE OF CHRIST-CENTERED, CROSS-CENTERED WORSHIP. The Lord’s Supper is a central focus every Sunday.

Well, these are some of the principles that I see set forth in 1 Corinthians chapter 14. Before our church (Community Bible Chapel, https://communitybible.org/) was birthed, we were part of a very fine church in Dallas – that encouraged and supported the founding of our new work (nearly 50 years ago). They, too, sought to worship in a way that followed the teaching of Paul in 1 Corinthians 14 (and the much more concise instruction of Acts 2:42).

But we chose to differ regarding the timing of the Lord’s Supper Meeting. At our previous church, Sunday morning was directed a bit more toward unbelievers and outreach (not entirely, but more than at the Lord’s Supper). Their Worship Meeting (patterned after 1 Corinthians 14), was held on Sunday nights. The problem we perceived was that only about 20-25% of those who attended Sunday mornings, ever attended the Worship Meeting on Sunday nights.

Thus, we linked the preaching service and the worship service together, on Sunday mornings. When we started Community Bible Chapel, preaching was a very high priority for people, and thus they were drawn to the Sunday Morning Service (which included preaching and the Lord’s Supper Meeting). But in time, the importance of the Lord’s Supper Meeting became a much stronger conviction, and the Lord’s Table became a priority. And thus, for nearly 50 years we have met for worship and for teaching.

[Editor’s note: See the current explanation and details of the services here on Community Bible Chapel’s website: https://communitybible.org/sunday]

I wish I could recommend some excellent material on 1 Corinthians 14, as we understand and apply it, but this is all too often set aside as culturally irrelevant (and thus unacceptable).

Bob Deffinbaugh

Related Topics: Basics for Christians, Communion, Cultural Issues, Ecclesiology (The Church), Issues in Church Leadership/Ministry, Pastors

1 Thessalonians

Related Topics: Christian Life

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 48 2023 年 夏季

A ministry of…

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

I. 加強講解式講道:傳講書信的信息,第三部分
以弗所書案例

這是“傳講書信的信息”第三部份。過往的討論,讀者可以參閱本刊網址https://bible.org/net-pastors-journal第46及47期。今期是藉以弗所書作一實例,列出相關如以書信為講道題材時的一些有用的資料,以供參考。

約翰福音十七章,耶穌為歷世信徒祈求“合一”(17:21-23)。合一是教會得能力和見證的根源:“叫世人知道你差了我來,也知道你愛他們如同愛我一樣”(17:23。但很不幸,很多教會的會眾都不合一。結果,他們失去了區內應有作見證的能力。以弗所就是專為教會合一問題而寫成的。

A. 以弗所書的作者及收信人

雖然有些人懷疑本書作者是否真的是保羅,但由本書內容來看,保羅是作者是絕無疑問的。例如,(1)保羅宣稱他就是原著者(1:1;3:1);(2)保羅和收件人有深入的私交(1:15-16;4:1;6:19-20);和(3)對外邦人的特別福音事工(3:6-8)。

這書信是從獄中(4:1)寫給以弗所教會的。本書稱為獄中書信,可能要追溯到大約主後60年,那時已接近保羅人生最後階段。他曾多年牧養以弗所教會,離開時給了當地長老的勸勉和對教會的真切感情都詳細記錄在使徒行傳二十章中。稍後,使徒約翰在啟示錄第二章也寫了一封信給以弗所教會,信中稱讚他們的工作和堅守純正的道理,但卻責備他們失去對基督的愛心。

以弗所不論在經濟和宗教上,都是一個舉足輕重的城市。經濟上,它是一個發達的大都會,因為它位居小亞細亞的交通要道,不論水路或陸路,都是必經之地:(1)陸路上,它有公路通往省內各大主要城市;(2)海路上,位於距離大海不遠的河道上,備有內陸碼頭。宗教上,以弗所拜偶像的風氣甚盛,其中的女神亞底米的神廟尤其著名。

以弗所信徒都是外邦人(3:1)。故此收件人便是外邦人,但信中的教導對猶太人也是很重要的。有些人認為本信是在眾教會中傳閱,以弗所教會只是其中一處吧了!他們所持理由是:(1)保羅沒有提及他在他們當中的勞苦,如果他只是寫給以弗所教會,他一定會提及的;(2)他沒有提及教義、應用,或有爭議性的問題。如果他只寫給某一教會,這應是會他會提及的。但這些理據的說服力不大。歷史上一直都是以這信和以弗所教會聯在一起。無論如何,我們一定要注意到,雖然保羅只是寫信給某地教會,但他仍是放眼普世教會,絕不只是側重某處的教會。

B. 本書寫作目的

這封信的主要目的是要解釋一個新觀念,教會就是基督的身體,是由不同種族、不同信仰背景的人組成的群體。這兩個不同的種族能夠相安無事的在一起,是一個令人莫測高深的奧秘,是從來都不曾發生過的。但如今這合一的狀態藉著主耶穌在十架上和好的大工便得以成就了,不只是與神和好,人與人之間的關係也和好了。本書信就是要特別指出這被呼召出來的群體,現因站在這新地位上,在教會中或世上,都享受著新的特權和履行著新的使命。

第一,他們需要在知識中長進。以弗所教會外邦信徒須要和猶太信徒建立關係,他們須要更多體會在主裡所處的地位。這很容易地從保羅在書信開始時的兩個禱告看到,禱告強調兩點:(1)他們須增加對智慧、啟示、知識、悟性和如何得著光照的認識(1:17-23);(2)靠著聖靈,剛強壯膽;又藉著基督的同在,叫他們更能明白屬靈的真實(3:14-21)。

第二,他們須要改變生活樣式。他們在主裡要活出新人的樣式,與蒙神呼召和所處的地位相稱。在教會中合一,向著“在真道上同歸於一”(4:1-16的標杆直跑,在世人面前更要活出新人的樣式,不再像未信主前外邦人的樣子(4:17-6:20; 比較2:1-3)。因著基督改變的大能,這是可以的。

雖然信中沒有提及教義或教會中遇見的難題,但很明顯地,在使徒行傳20章,從他對教會長老的臨別致辭,我們可以知道在教會中已潛伏著假教師和異端的危機。在啟示錄第二章,我們不難發現以弗所教會中的領導人,現正不遺餘力的悍衛著教會不受假教師和異端的侵擾,但教會已漸漸地變得一所冰冷、徒有外表的教會。只著重表面工夫,而忽略了內裡與基督的親密關係。無怪乎保羅在信中,除了強調教義的重要,亦強調人與人之間的愛和親密聯繫。

C. 書信主題

由寫作目的來看,在原則和實踐上,本書信的主題便是信徒合一。故此,本文將以弗所書的主題為“信徒合一:教會的奧秘”。

今日教會缺乏合一,原因很多,可能是:(1)不同種族共處一起,不能和諧相待;(2)會眾不願花時間一起互相溝通,(3)會眾間的關係疏離,(4)失去共同的屬靈胃口和目標,(5)常因教會的事工而爭論不休;或(6)有某些人圖謀操控教會。教會不合一,雖然理由很多,但這都不是應有的現象。

無論教會為甚麼不能合一,我深信這次藉著研讀以弗所書研讀,一定可以對症下藥。讓我們試找出以弗所書對我們的教導,在一會眾背景複雜的教會,如何可以在基督裡,藉著聖靈的能力活出一個合一的樣子。這就是我們的主要目的,要將其中的教導公諸於世。我們都可以由此得著啟示,不論我們身處何方,或在甚麼文化環境底下,都可以實際應用出來。

我們是活在一個崇尚個人主義的社會中,社會如是,教會亦如是。每個人都想按著自己的喜好行事。這便引致教會的矛盾,可能不是因為真理上的分歧,而是肢體間的相處,生活見證,互相合作,榮耀主名,彼此扶持,和共同抵禦外來侵擾的事上出了問題。這些問題,都是本文所關切的,我們都囊括在以弗所書的主題:“信徒合一:教會的奧秘” 。

D. 本書信的神學真理

為著方便研讀起見,我將本書信的內容分作幾個段落,就是教會(教會論),救恩(救恩論),神(神論)和末後的事(末世論)。

1. 教會(教會論)。一如前述,本書信的重點是普世教會基督是頭,統管萬有(1:22)。

神在基督裡作了一件“奧秘”的事,就是將猶太人及外邦人都同歸於一在教會中,充滿了基督的身體(1:23)。現在他們都成為神國子民(2:19),信心之家的一份子(2:19),同一聖殿(2:20-22),同一個身體(4:4),基督的新婦(5:23-27)。

教會是一個獨特和充滿動力的有機體,成員在靈裡都在不斷成長著,各人運用自己的恩賜,在主裡合一,活出與蒙召相稱的生活(4:17-6:9)。他門團結一起,抵抗撒但惡勢力要分裂教會的攻擊(6:10-20)。

以弗所書用三幅圖畫將教會描繪出來:

a) 一座不斷擴大的建築物(2:19-22)而漸漸變成主的聖殿,由房角石結合在一起。.

b) 一個被基督“充滿”(1:23)的身體(4:4),是藉著祂十架上的和好大工(2:16-18),猶太人及外邦人都變成相等的成員,(3:6;5:20),每人都被裝備起來作主的工(4:12),連接元首救主基督(4:15-16;5:23)

c)基督為她而犠牲的新婦,並將她變得尊貴榮耀而聖潔,屬乎基督所有的(5:23-27)。

教會的合一,是藉著基督的救贖大工成就的(1:6-8),從上下方向來看,我們與神和好了,從橫切面來看,我們各人都和好了(2:11-18)。而從末世角度來看,我們藉著基督,都與天上地下的一切都和好了(1:10)。

教會就是一所聖殿,藉著基督便得以成聖和潔淨,“要用水藉著道把教會洗淨,成為聖潔,可以獻給自己,作個榮耀的教會,毫無玷污、皺紋等類的病,乃是聖潔沒有瑕疵的”(5:26-27,當中成員也都是聖潔的種類(1:4;4:20-5:14),這和他們以前的不聖潔光景成一強烈對比(2:1-10;4:17-19)。

教會如今使命之一就是使天上執政、掌權的得知神百般的智慧(3:10)。故此,以弗所教會叫人知道教會是由一群背境和恩賜不同的人,因著基督和為著事奉祂而走在一起,同有一個目標(為要被基督充滿),為要完成在地上的使命。這就是我們要在社區內努力建立的教會,也就是說,教會是由不同背境的人,因著基督的關係而在一起,在地上活出屬神的生活,不斷增長對神的認識,和維護真道。

2. 救恩(救恩論)。以弗所書從三方面將救恩的真理說明出來:

a) 是過往的事。救恩是一個已經完成了的事實,其中果效可從每一個真正信主的人身上看到(1:7;2:4-5,8-10)。藉著基督的十架,猶太人和外邦人已經從兩個不同的族裔變成一個新人類,同有一個信仰的群體。在十架下,基督已將所有信徒,藉著祂流出的血而與神和好,並藉著聖靈的帶領而來到神的面前(2:11-18)

b)是未來的事。救恩從以下兩方面來看,是未來的事情:第一,我們現今得著聖靈的印記,知道將來我們的身體必能得救贖(1:13-14)。第二,在將來和基督同得尊榮的日子,我們便看見神在基督裡向我們所施的恩惠(2:6-7)。

c) 是全宇宙的事。救恩廣大無邊。有一天,藉著基督的死和復活,天上地下的萬物都歸在祂管治之下(1:10,21-22),恢復祂是全宇宙的主的權柄。

救恩完全是神在基督裡拯救的恩典,是我們不配得的。真的,人所作的,無論如何了不起,也不能得到救恩。好行為只是救恩的結果,而不是原因。我們得救是“本乎恩 也因著信”,然後我們才有能力行善(2:8-10)。

3. 神(神論)。這方面的真理可從基督和三位一體顯示出來。

基督論。聖經很清楚的表明基督是主。神將耶穌基督從死裡復活,昇到至高,一切的權柄和榮耀都歸給祂,甚至祂坐在神的右邊(1:20-21),是極尊貴的,是天上地下萬物之主。也掌管著地上及陰間的魔鬼勢力。祂是我們的主,現時雖只在教會中,但到了日期滿足,全宇宙都歸在祂名下(1:10,21-23;3:10-11)。因此,我們在地上最主要目的就是要讚美及稱頌這位全宇宙的至高者(1:6, 12, 14)。

三位一體。我們如果說保羅的以弗所書是圍繞著三位一體的真理而寫成的,便有點牽強了。但無可置疑地,三位一體的真理在本書中卻是無處不被提及,並構成本書的脈胳。由此,三位一體的合一性、屬性和特性在神學觀點上,便清楚地提供了一個屬神的人應有的合一、屬性和特性。以下是本書對三位一體的經文:

a) 我們屬靈福氣的三位一體性(1:4-14). “我們主耶穌督的父神”曾賜給我們天上各樣屬靈的福氣(1:3),和從創立世界以前,“在基督裡揀選了我們”得著救恩(1:4-6)。“在祂裡面”(兒子)得了救恩(1:7-12),並且我們得了“聖靈”為得基業的印記(1:13-14)。

b) 三位一體的禱告(1:15-23)。我們“主耶穌基督”的神,是“榮耀的父”,將那賜人“智慧和啟示的靈”賞給你們(1:17)。

c) 靠著三位一體而來到神面前(2:16-18)。神是三位一體的神,我們已藉著“十字架”(基督的十架)與神和好而歸為一體,我們也藉著基督被一個“聖靈所感,得以進到父”面前。

d) 三位一體式的教會結構(2:19-22)。我們都是“神家裡”的人,“基督耶穌”為房角石,而成為“神藉著聖靈”居住的所在。

e) 三位一體式的禱告結構(3:14-19)。神,就是“父”,我們禱告的對象(14),“藉著祂的靈”,叫我們心裡的力量剛強起來(16),使“基督”因你們的信,住在你們心裡(17)。

f) 三位一體式的教會合一(4:3-6)。教會合一,是因著三位一體的合一而成,就是“聖靈只有一個一主一神,就是眾人的父”

g) 由三位一體而來的道德教訓(4:17-5:24)。我們既“學了基督”(4:20-21),就不要叫“聖靈擔憂”(4:30),一定要“效法神”(5:1)。我們要被“聖靈”充滿(5:18),凡事要奉“我們主耶穌基督”的名,常常感謝“父神”(5:20)。

4. 末後的事(末世論)。以弗所人關心兩個世代 – 今世和來世的事情(1:21)。而保羅教導的就是一個“已實現了的”和未來才實現的末世論。今天信徒已在某程度上享受和推行著末世屬靈的福氣(1:3)。藉著對基督的信心,我們不再在行事為人,隨從今世的風俗(2:2)。甚而在靈意上,我們與基督已一同坐在天上(2:6)。所以,我們在這一刻,便已經享受著基督無上的權柄和處於一個超越地上一切權勢的地位。在末世時才有的實際應驗,今天都已在信徒靈命中成就了。

但是以弗所人也了解到末世的應驗仍屬未來的事。我們肉體得贖是未來的事,雖然我們已預備迎見得贖的那一天(1:14;4:30)。真正國度建立後,不法的人不能進入,但這仍是未來的事情(5:5)。由此可見,以弗所書中所說的末世論,信徒藉著與基督的聯合所站的地位和福氣,與信徒現時所面對各樣的爭扎、甚而爭戰(6:10-18)是具有一定張力的。故此,保羅對信徒的勸勉是,各人“行事為人就當與蒙召的恩相稱“(4:1; 比較4:17ff),要照著“新人”的樣子,而不是跟著“舊人”的模式(4:22,24)。

E. 文學上的特色

很多人認為以弗所書和歌羅西書是姊妹作,因為不論在修辭(句法和用詞)、主題和內容都很相似。

保羅在這兩卷書的開首都說出了他要強調的主題,如因信稱義、死在罪中和與活在基督裡,隔絕與和好,和聖潔等。這兩卷書都可以看到保羅所常常強調的福音“奧秘”和基督的主權(超越性)的筆鋒。

兩卷書的第二部份也很相似,都是關於脫去舊人,披上新人、情慾、憤怒、言語、誠實、愛,和家庭倫理的勸勉。

這兩卷書有兩個不同點。第一,它們的著重點不同。以弗所書集中在基督的肢體(尤其是肢體的合一);而歌羅西書的重點則是放在肢體的元首上。第二,以弗所書沒有討論任何特殊的異諯,而歌羅西書則是針對歌羅西人所面對的異端邪說(3:16-23)。

在以弗所書,請注意一些常常出現的字眼和詞彙。除了一些很明顯的字,例如“在” - “在基督裡”(1:3-14)不計之外 - 以下的字和詞彙我們須多加留意:美意(1:5,9);知識、聰明、智慧(1:8,17-18);能力(1:19-21;3:20);恩典、憐憫、愛(2:4-8);豐富(1:7,18;2:7;3:8,16);稱讚和榮耀 (1:6, 12, 14, 17, 18);揀選、預定(1:4,5,11);意旨和旨意(1:5,9,11);救贖(1:7,14);和盼望 (1:12, 18)。你也會注意到一些描述極其宏大的詞彙常常出現,例如:祂豐富的恩典(1:7;2:7),豐盛的榮耀(1:18),能力是何等浩大(1:19),過於人所能測度的(3:19),和超過我們所求所想的(3:20)。

我們將會在下期繼續這方面的研討(2023秋季),到時我們將會討論書信的文字結構和一些講道的技巧。我希望這方面的討論,能對你預備書信講章時有所俾益。

II. 強化聖經中的領導才能
教會中的秩序,提摩太前書1:12-17, 第二部份

我們現在是研讀保羅給提摩太有關教會秩序的教導,這與一個與教會領導人有很大關係的議題。以下是保羅給提摩太的五個囑咐:

A. 有關牧者職責的囑咐 (1:3-20)

B. 有關公開崇拜的囑咐 (2:1-15)

C. 有關牧者的領導的囑咐 (3:1-16)

D. 有關牧者的靈性的囑咐 (4:1-6:2)

E. 有關牧者的操守的囑咐 (6:3-21)

上期我們已開始了…

A. 對牧者職責的教導(1:3-20)

這段關於牧者職責可分三點:

1. 持守純正的道理(1:3-11)

2. 傳揚神的救恩(1:12-17)

3. 盡忠職守(1:18-20)

在上一期,我們已討論了A項,其中第一點(1:3-11)是關於牧者職責之一,就是要保持純正的道理。在本期,我們則會討論第二點(1:12-17),有關牧者的責任 …

2. 見證神的救恩(1:12-17):保羅給提摩太牧者的第一個職責就是保持信仰的純正,須要:(1)對抗異端(1:3-7),和(2)傳揚真理(1:8-11),尤其是那些在律法方面的真理。當時教會中有一群深懂律法和適當運用律法的“義人”(1:9),但相比之下,教會中又有另外一批人,他們的行為(1:9-10)顯露出他們都是一群“不法和不服的人”(1:9)。保羅總結這第一個囑咐,就只用一個概括的說話,就是叫提摩太務要抵擋“敵正道的事 …這是照著可稱頌之神交託我榮耀福音說的”(1:10-11)。提到福音,保羅很自然地道他自己奇妙的個人經歷,他的蒙召為福音作見證的使命,以致他為此而感恩(1:12-17)。他的見證集中在三方面 …

a) 感謝主耶穌基督(1:12-14)。這句感恩的說話可分兩方面來討論。第一,派我服事祂(1:12)“我感謝那給我力量的我們主基督耶穌,因祂以我有忠心,派我服事祂”(1:12。為著完成那大而難的福音工作,主耶穌將那屬靈的力量(甚至體力)加添給保羅,為此保羅深表感恩。他獲賜這力量是“因祂以我有忠心,派我服事祂”(1:12b)。“忠心”是由於他的事奉,尤其在傳福音的事上,是忠貞不二和可信賴的。保羅常常惦記著救主差派他的使命,因為他得救的神蹟歷歷在目,是神給他的恩典,這是他每次作見證的時候都會提及的。

第二,為著過往蒙憐憫而感恩(1:13。保羅不只為著他被托負福音的工作而感恩,他更為著他得著的憐憫而感謝。基督以他為“忠心,派我服事祂”簡直是不可思議的事,因他素來都是褻瀆神的,逼迫人的,侮慢人的”(1:13a。在這裡,保羅是回顧著他未信主前的光景,那時他的生命是充滿暴力、對神和對信徒的憤恨。

信徒所了解的褻瀆可以是來自言語或是行為。褻瀆的行為可以是故意的違抗或不服神的律法等(民15:30-31)。而褻瀆的言語則是輕慢或不尊敬神的話(利24:10-16),例如,將聖靈的工作歸功於撒但(太12:31-32)。我們的主和司提反都是被人控訴褻瀆神而被處死的(太26:65; 徒6:11)。但保羅則承認在大馬色路上遇見復活的主之前,不論在言語和行為上,他是一個不折不扣褻瀆神的人。作為一個狂熱的猶太人,他拒絕基督就是彌賽亞,他逼迫那些從猶太教而轉到跟隨基督的人(徒9:1-2, 22:4; 加1:13; 腓3:6)。

雖然保羅有一個如此暴力傾向的背景,他卻說,“然而我還蒙了憐憫,因我是不信不明白的時候而做的”(1:13b。對於保羅來說,神的恩典和憐憫是一起臨到他身上(參看1:1),因這二者都是出自神大愛的本性。神的憐憫,真的是從祂不可測度的恩典和愛傾倒出來,是“藉著耶穌基督”賜給保羅,這樣便取代了那在保羅心中瘋狂的惱恨。他的改變純粹是基督十架救贖的大功。這就是保羅常常提及的救恩,他清楚表示他是不配神的恩典和憐憫,但他卻真的是得到了神的憐憫,為此他說:“因我是不信不明白的時候做的。”保羅從不掩飾自己過往的罪行,他在面對面遇見主之前,他以為所作的都是出自對神大發熱心(加1:13-14),但他是被誤導了。但雖如此,“我還蒙了憐憫”

對他來說,這是令人驚訝,不可思議的事。神怎能去愛和饒恕一個有這樣大逆不道背景的人。會否是因為神施恩叫保羅得救了,但只是僅僅得救吧了!絕不!保羅是在說:“我主的恩是格外豐盛,使我在基督耶穌裡有信心和愛心”(1:14。神把他還未得到的恩典“豐豐足足”的加給他。活像一道泛濫兩岸的水流,或是沖激上岸的海嘯,猛烈地把兩旁的一切東西都沖毀了一樣。這就是神在保羅身上的恩典所產生的能力和效果。能力是如此的大,以致保羅不能不順服下來,人生得以完全改變過來。這可以從他的一句說話“使我在基督耶穌裡有信心和愛心”證明出來。

換句話說,真正的救恩可以使一個人的生命,不論在態度和行為,都得以徹頭徹尾改變過來。保羅“在基督耶穌裡有信心和愛心”正好表明基督在他身上的作為和呼召。他不再是一個殘害神子民的人,而是擁有一個活出滿有信心和愛心的人生。所以,當他信主後,他便馬上活像基督一樣,過著一個彰顯神恩惠和愛的生命。

b) 確證福音的信息(1:15-16)。第一,保羅把他個人見證延伸到神救恩的範疇和目標上去(1:15a。基督在十架上的大工不只是臨到那些顯赫的偉人,或是那些經歷過不同凡響的遭遇而信主的人。耶穌基督來到世上,不是只拯救保羅或其他像他有類似經歷的人。而是“基督耶穌降世,為要拯救罪人。這話是可信的,是十分可佩服的”(1:15a)。

這裡保羅好像是引用一些常用有關救恩的術語(或說話) – “基督耶穌降世,為要拯救罪人”- 保羅稱許“這話是可信的,是十分可佩服的。” 從他的經驗來看,保羅讚嘆這句說話是絕對可靠的,是我們必須相信的,拯救保羅的救恩也是每人都可垂手可得的。他也在其他地方說過:“因為世人都犯了罪,虧缺了神的榮耀”(羅3:23)。不論一個人是生活在一個充滿暴力或仇恨如保羅,或是花花公子如浪子(路15:11-32)般的生活,基督耶穌降世就是為了拯救他們。這是神救恩的對象和目的。藉著基督的救贖大工,這都完成了。

使徒保羅和一些人的得救,他們的背景和經歷,的確是經過一連串令人驚心動魄、出人意表的事情,但我們不能將之偶像化,以為所有人得救都必是這樣。但我們須要想一想,很多在基督家庭長大的人的得救,就從沒有經歷過這些。我們要為每一位願意接受基督的名的人感謝神。無可置疑的,每一位願意悔改而來到基督面前接受祂救恩的,都是出自神的恩典。保羅再三重申的說: 4然而神既有豐富的憐憫,因祂愛我們的大愛,5當我們死在過犯中的時候,便叫我們與基督一同活過來(你們得救是本乎恩)。6祂又叫我們與基督耶穌一同復活,一同坐在天上,7 要將祂極豐富的恩典,就是祂在基督耶穌裡向我們所施的恩慈,顯明給後來的世代看。8 你們得救是本乎恩,也因著信這並不是出於自己,乃是神所賜的。9也不是出於行為,免得有人自誇”(弗2:4-9)。

雖然神的救恩是普世性的,但使徒保羅仍從沒有忘懷神救恩特殊的一面(1:15b-17),這從他的經驗便可見一斑。當“神如今吩咐各處的人都要悔改”(徒17:30的時候,不是所有人都是這樣作。那些聽見就悔改接受神救恩的人(徒20:21),都得了神特別的揀選(弗1:4)。否則,世人都是徹頭徹尾的敗壞,無人可以得救。

使徒保羅經常對神的恩典,尤其是他所經歷的,都不期然地從心底裡發出驚訝的讚嘆,他從不隱瞞或掩飾自己在信主之前的光景。他承認他是所有罪人中的“罪魁”(1:15b。由此可以看到,一個人願意承認自己是罪人,便會坦白,清晰地列出自己所有的罪行來,也不會故意淡化他的過犯。保羅就是說他自己是罪人中的“罪魁”。這就是說他從不忘記自己罪惡深重。但正因如此,他為著神在他身上的救恩和憐憫而大大喜樂。他永不忘懷在信主之前和信主之後,兩個完完全全的判若兩人的我。

說完了神普及所有罪人的基督救恩,和他過往罪大惡極的行為而仍得到赦免的例子之後,保羅便繼續講解神在他身上有更大的旨意:“然而,我蒙了憐憫,是因耶穌基督要在我這罪魁身上顯明祂一切的忍耐,給後來信祂得永生的人作榜樣”(1:16)。保羅深覺,那可能是因他在信主前極端的惡行,他的信主經歷,和以後在教會中所擔任的重要角色,神在這“罪魁”身上一定有一個更大的旨意,就是要“顯明祂一切的忍耐,給後來信祂得永生的人作榜樣。”一個像他從前那樣跋扈專橫的人尚且得救,那一定是顯出了神“一切的忍耐”,堪可作後來信主要得“永生”的人作“榜樣”

這裡是介紹神拯救罪人的恩典和憐憫的兩個奇妙真理。第一,神的恩典是永恆不變,隨時施恩給一切罪人。祂沒有咒詛罪人,也沒有暗中施行懲罰,但也不會算有罪為無罪的。相反地,祂是極忍耐的等待著罪人悔改,用信心回轉歸向基督。第二,神喜歡拯救最頑劣的罪人。這就將福音和救恩的真理臨到每一個人身上去,並顯出神拯救的心意和目的。

這是何等令人振奮的例子。如有人懷疑神的忍耐和恩典,我們只要將保羅得救的經歷複述出來就足以證明“主所應許的尚未成就,有人以為祂是耽延,其實不是耽延,乃是寬容你們,不願有一人沉淪,乃願人人都悔改”(彼後3:9。如果神對待保羅尚且如此,祂對待任何人都會是如此。從保羅的例子,我們看到神的憐憫和恩典無私地傾覆在罪人的頭目(罪魁)身上。

c)讚美神(1:17)。想到他過往的歷史和在他身上的作為,保羅不禁地讚美三一真神:“但願尊貴、榮耀歸與那不能朽壞,不能看見,永世的君王,獨一的神,直到永永遠遠。阿們!”(1:17。這一段經文(1:12-17)是由感恩開始,而以讚美神終結。

神是“永世的君王”- 那位昔在、今在、永在者,是歷世的主。祂是不“朽壞”- 即不受時間限制,是永遠長存的,是不可消滅的,是永不改變的,是生命與死亡的主。祂也是“不能看見”的 – 人不能看見祂,因祂的本性是個靈。祂是“獨一的神”- 在祂以外再無別神(賽45:5)。保羅大大高聲讚美神在他身上的恩典和憐憫後,便發出最後的一聲讚美:“尊貴、榮耀直到永永遠遠。阿們。”我們也要永遠讚美神,同聲叫著“阿們 – 即誠心所願之意”。

後記。這是使徒保羅的個人簡短而有力的見證(請參看徒22:3-21;26:1-23),見證著在初期教會時期,神在一個極端仇恨耶穌,並為了要除滅耶穌的跟隨者而作出極其殘酷手段的人身上,竟顯出祂浩大的恩典和憐憫。神恩廣大,保羅信主後,便變成了教會的中流砥柱,一個最具有影響力的教會領袖。

那麼,這是不是教導我們作為牧者的,要用我們個人的生命經歷來見證神的救恩呢?這話是不錯的。個人的生命見證可以給教會領袖們好的名聲,因為他們承認了他們的過往和其他人沒有分別,而現今他們竟都可以歸榮耀給神,因為神已將他們完全改變過來。個人的見證可以提醒我們神是滿有恩慈與憐憫。個人見證可以證實神能將人的生命改變過來,從黑暗轉向光明,從撒但的權勢轉向神的國度去。個人見證公開宣示神的拯救大能,無人能逃避神的救恩。個人見證可以指出神能將一個罪大惡極的罪人,轉變成一個遵行祂旨意的領袖人物。個人見證可以給人鼓舞,神既可以在這人身上完成祂的作為,祂也同樣可以在任何人身上動工。個人見證是活潑,真實的例子,將人帶到神救恩的源頭、懷抱和旨意中。

III. 講道大綱

題目:學習主耶穌 – 稱頌我們的王主耶穌(太21:1-11)

主旨:主耶穌作王的身份

主題:主耶穌第一次到來,祂的王的身份就是祂第二次再來時作王的序幕。

第一點:耶穌作王的身份可以由祂屬靈的權柄看出來(21:1-13)

第二點:耶穌作王的身份可從應驗了的預言證明出來(21:4-6)

1. 但以理書9:25 中的預言已獲應驗了

2. 撒迦利亞書9:9 中的預信己獲應驗了

第三點:耶穌作王的身份可從祂謙和的儀表顯明出來(21:6-11)

1. 耶穌進入耶路撒冷,服飾樸素(21:6-7)

2. 耶穌進入耶路撒冷,眾人冠以莊嚴的王服(21:8-11)

Related Topics: Pastors

The Net Pastor’s Journal, Eng Ed, Issue 48, Summer 2023

A ministry of…

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

I. Strengthening Expository Preaching: Preaching the Epistles, Pt. 3
A Case Study, The Epistles To The Ephesians

This is part 3 of “Preaching the Epistles.” For the previous studies, please go to Issues 46 and 47 of this Net Pastors Journal on this website at https://bible.org/net-pastors-journal. In this issue, I want to outline some of the areas that are helpful for you in preparing to preach an epistle by way of a case study of the epistle to the Ephesians.

In John 17 Jesus prayed that all his disciples throughout the history of the church would be united together as “one” (17:21-23). The strength and testimony of the church comes from its unity: “That the world may know that You have sent Me, and have loved them as You have loved Me” (17:23). Sadly, many church congregations are not united. Consequently, they do not have the power and testimony in their communities that they ought to have. The epistle to the Ephesians deals with the subject of unity in the church.

A. The Author And The Recipients of the Epistle.

Despite some who contest the Pauline authorship of this epistle, internal evidence in the epistle points strongly to his authorship, such as, (1) The outright claims of his authorship (1:1; 3:1); (2) His personal connections with the recipients (1:15-16; 4:1; 6:19-20); and (3) Specific ministry to the Gentiles (3:6-8).

This epistle was written from prison (4:1) to the church in Ephesus. The fact that it is a prison epistle probably dates it around the year 60 AD, toward the end of Paul’s life. Paul had ministered in Ephesus for several years. His farewell speech to the elders of that church and his evident affection for them is recorded for us in Acts 20. Later, the apostle John also wrote a letter to this same church in Revelation 2, in which he commended them for their Christian works and their doctrinal purity, but condemned them for their lack of love for Christ.

The city of Ephesus was an important city economically and religiously. Economically it was a prosperous city because of its ideal location in Asia Minor and its easy access by land and sea: (1) by land, because it was connected by highway to all the other major cities of that province; and (2) by sea, because it was on a river not far from the ocean and had an inland harbor. Religiously, Ephesus was famous for its pagan worship, particularly its great temple to the pagan goddess Diana.

The Christians in the church at Ephesus were Gentile believers (3:1). While the epistle is written to Gentiles, its teaching for Jewish believers is also very important. Some think that the letter was intended to be a circular letter for more than only the church in Ephesus because (1) he makes no reference in the letter to his labors among them, a reference which surely would have been included if it was written solely to those among whom he had labored in Ephesus; and (2) he makes no specific reference to any doctrinal or practical problems, nor controversies or questions, which he usually would if he was addressing a specific church. However, these arguments are not persuasive and, in any event, throughout history the letter has become associated with the church at Ephesus. Nonetheless, it is important to note that though Paul is addressing a local church, he embraces the universal church throughout, not just the local church.

B. Purpose Of The Epistle.

The primary thrust of this letter is to explain the new concept of the church as the body of Christ, composed of ethnically and religiously diverse people, namely, Jewish and Gentile believers together. How these two peoples could be united was something previously considered impossible, an incomprehensible mystery. This letter explains that such unity has been made possible through Christ’s work of reconciliation on the cross, reconciling them not only to God but to each other. The letter underscores the privileges of their new position as well as their new attendant responsibilities as they live out their Christian calling both in the church and in the world.

First, what they needed was greater understanding. To live in this new relationship with their Jewish brethren in the church they needed to progress in their understanding of who they were in Christ. This becomes very apparent from Paul’s two prayers in the first half of the letter, which stress (1) their need for wisdom and revelation, knowledge, understanding, and enlightenment (1:17-23), and (2) their need for the inner strength of the Holy Spirit and the indwelling of Christ so that their comprehension of spiritual realities may be strengthened (3:14-21).

Second, what they needed was to change the way they lived. They needed to live as new people in Christ, in a way that is consistent with their Christian calling and position. They needed to walk together in unity in the church, progressively moving toward “the unity of the faith” (4:1-16), and they needed to live as new people in the world, in a way that is radically different from their previous way of life as unsaved Gentiles (4:17-6:20; cf. 2:1-3). This, too, is made possible because of what Christ has done in transforming power.

Even though the letter makes no specific mention of particular doctrinal or practical problems in the church there, evidently, from his farewell speech to the elders of this church in Acts 20, Paul saw some potential dangers from false teachers and false doctrines (Acts 20:28-30). Subsequently, from Revelation 2, we discover that the leaders of the church at Ephesus protected the church from false teachers and false doctrine, but in the process they became a cold, formal church which was more concerned about programs and processes than about their relationship with Jesus Christ. No wonder, then, that Paul emphasizes not only doctrine but also love and relationships in this epistle.

C. The Theme of the Epistle.

In accordance with its purpose, the theme of the epistle is Christian unity both as a biblical principle and as a reality. Thus, I have titled this study, “United We Stand: The Mystery of the Church.”

The lack of unity today in our churches may spring from many sources such as: (1) ethnic diversity, (2) the members of the church not spending much time together, (3) poor personal relationships between various members of the church, (4) lack of a common spiritual motivation and goal, (5) arguments over how church should be done, or (6) certain persons wanting the power and control of the church. There are many reasons why disunity occurs in a church. But it should not be so.

Whatever the reason for disunity in a church, I believe that this study in Paul’s letter to the Ephesian Christians addresses this fundamental problem. We are going to see that this letter addresses the issue of how and why Christians of diverse backgrounds are united through Christ and the Holy Spirit, and how they should demonstrate that unity in their practice. This is my overriding burden in bringing this study to you. I want to be able to make the teachings of this epistle to the Ephesians on the subject of unity relevant to our culture today, no matter where you live.

We live in a day when individualism is predominant not only in the world but in the Christian church. Everybody wants to do things their own way. This brings discord, perhaps not in terms of doctrinal matters but in terms of what the body of Christ ought to be as a functional, living, interrelated entity, which exists to glorify God, sustain each other, and withstand the attacks of the enemy. All of the lessons in this study tie into the title and basic thrust of the epistle, namely, “United we stand: The mystery of the church.”

D. The Theology Of The Epistle.

For the purposes of this study, I am going to outline the epistle’s teaching on the subjects of the church (ecclesiology), salvation (soteriology), God (theology), and final things (eschatology).

1. The doctrine of the church (ecclesiology). As I mentioned before, the emphasis in this epistle is on the universal church of which Christ is the head, a headship that foreshadows his ultimate cosmic headship over all things (1:22).

The “mystery” that God has brought about through Christ is that both Jews and Gentiles have been united into the church, which is the fullness of Christ (1:23). They are now fellow citizens (2:19), a new household (family) of faith (2:19), one holy temple (2:20-22), one body (4:4), the bride of Christ (5:23-27).

The church is a unique, dynamic entity, whose members are continually growing in spiritual maturity and progressing toward the unity of the faith as they utilize their gifts (4:1-16), live in a way that is consistent with their calling (4:17-6:9), and as they unitedly fight against satanic forces which attempt to break the church apart (6:10-20).

The church is presented in three pictures in Ephesians:

a) A building which is growing (2:19-22) into a holy temple in the Lord and which is united through its Chief Cornerstone.

b) A body (4:4) which is the “fullness” of Christ (1:23), formed through his reconciling work on the cross (2:16-18), into which both Jews and Gentiles have ben incorporated as equal members (3:6; 5:20), in which each member is equipped for and performs the work of the ministry (4:12), and which is uniquely joined to Christ as its head and its Savior (4:15-16; 5:23).

(3) A bride for whom Christ died, whom he has made glorious and holy, and whom he will present to himself as his own (5:23-27).

The unity of the church has been made possible because of the atoning work of Christ (1:6-8), which has not only brought about vertical reconciliation with God and horizontal relationships with each other (2:11-18), but which also makes possible the eschatological reconciliation of all things under Christ (1:10).

Just as the church is a holy temple, made so because Christ has sanctified and cleansed her “by with the washing of water with the word so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (5:26-27), so also its members are to be holy people (1:4; 4:20-5:14) in contrast to the unholy people that they once were (2:1-10; 4:17-19).

One of the church’s present duties and purposes is to make known the manifold wisdom of God to the principalities and powers in the heavenly places (3:10). The picture, then, of the church in Ephesus is one of a people who are diverse in their backgrounds and gifts but united in their relationship in and activity for Christ, as they strive together toward the same goal (to reach the stature of the fullness of Christ), fulfilling their united purpose in the world. This is the church that we should strive for in our communities, churches that are made up of a diversity of people who are united in their relationship in Christ, in their way of life in the world, and in their progress in the knowledge and defense of the truth.

2. The doctrine of salvation (soteriology). Salvation is presented in Ephesians from three perspectives:

a) A past event. Salvation is a completed event, the benefits of which are presently possessed by every true believer (1:7; 2:4-5, 8-10). Through the cross Christ has reconciled Jews and Gentiles to each other by creating from two nations one new humanity, a new community of faith. And by the cross, he has reconciled all believers to God through his blood, thus establishing peace and granting access by the Spirit to the Father (2:11-18).

b) A future event. Salvation is a future event from two perspectives: First, it is future in that our sealing by the Holy Spirit is the present guarantee of the future redemption of our bodies (1:13-14). Second, it is future in that, in the ages to come, our glorification with Christ will be a permanent display of God's grace toward us in Christ (2:6-7).

c) A universal event. Salvation is viewed as universal in its scope, since one day, on the basis of Christ’s death and resurrection, all things both in heaven and in earth will be gathered together under Christ’s headship (1:10, 21-22). This has in view the restoration of Christ’s universal headship.

Salvation, then, is solely the product of God's redeeming grace in Christ and nothing which we merited for ourselves. Indeed, no human works could ever merit our salvation. Good works are a consequence of salvation not the cause. We are saved “by grace… through faith” and then we are capable of good works(2:8-10).

3. The doctrine of God (theology). This doctrine is presented from the perspective of Christology and the Trinity.

Christology. The lordship of Christ is most clearly presented. God has raised Jesus Christ from the dead and seated him in the place of highest power and praise, even at his own right hand (1:20-21). He is the supreme One. Jesus Christ is lord of all things, whether heavenly or earthly, rulers of the earth or demonic powers. His headship is presently acknowledged and manifested in the church and will be acknowledged and manifested cosmically in the coming age (1:10, 21-23; 3:10-11). It stands to reason, therefore, that the primary reason for our existence is to praise and glorify him as the supreme One (1:6, 12, 14).

The Trinity. While it might be going too far to say that Paul structured this epistle around the doctrine of the Trinity, nonetheless the doctrine of the Trinity is so obviously portrayed here that it surely underlies the basic tenets of this letter. Hence, the unity, nature, and character of the Trinity that are repeatedly presented here provides a theological and practical basis for the unity, nature, and character of God’s people. Note the following explicitly trinitarian references:

a) The Trinitarian aspect of our spiritual blessings (1:4-14). “The God and Father of our Lord Jesus Christ” has blessed us with all spiritual blessings in heavenly places (1:3) and “chose us in him” for salvation before time began (1:4-6). “In him” (the Son) we have redemption (1:7-12) and we are sealed with promised “Holy Spirit” who is the guarantee of our inheritance (1:13-14).

b) A Trinitarian prayer (1:15-23). The God of our “Lord Jesus Christ” is “the Father of glory” who gives us “the Spirit of wisdom” (1:17).

c) Trinitarian access to God (2:16-18). God is the trinitarian God to whom we have been reconciled in one body through “the cross” (of Christ), through whom we have access by “one Spirit to the Father.”

d) The Trinitarian church structure (2:19-22). We are members of “the household of God” of which “Christ Jesus” is the chief cornerstone and which is a dwelling place for “God by the Spirit.”

e) Trinitarian prayer structure (3:14-19). God “the Father” is the one to whom we direct our prayers (14), who strengthens us with power “through his Spirit” (16), so that “Christ” may dwell in our hearts through faith (17).

f) Trinitarian church unity (4:3-6). The church derives its unity from the unity of the Trinity, namely, “one Spirit...one Lord...and one God and Father of all.”

g) Trinitarian ethics and instructions (4:17-5:24). We have “learned Christ” (4:20-21), must not “grieve the Spirit“ (4:30), and must “be imitators of God” (5:1). We are to be filled with “the Spirit” (5:18) and give thanks to “God the Father” in the name of “our Lord Jesus Christ” (5:20).

4. The doctrine of final things (eschatology). Ephesians addresses the two ages – this age and the age which is to come (1:21). Paul teaches both a “realized” and future eschatology. Believers now enjoy and participate in the blessings of the age to come to some degree (1:3). Through faith in Christ we no longer live under and walk in accordance with the course of this world (2:2), but we are even now in a spiritual sense seated with Christ in heavenly places (2:6). Thus, even now we participate in the benefits of Christ’s position of power and exaltation over the powers of this world. What will be physically true in the eschaton is true spiritually now for believers.

Nonetheless, Ephesians also recognizes that the physical enactment of the eschaton is still future. The redemption of our bodies is still future, even though we are now sealed for that day (1:14; 4:30). The physical establishment of the kingdom, into which no unholy person will enter, is still future (5:5). Thus there is a certain tension in Ephesian eschatology between the present position and blessings of believers by virtue of our union with Christ, and our present struggles, even warfare (6:10-18), as those who live in the present age. Hence, the exhortation to believers to “walk worthy of (our) calling” (4:1; cf. 4:17ff.) in accordance with the “new man” and not the “old” (4:22, 24).

E. Literary Characteristics.

Ephesians and Colossians are considered to be twin epistles because of their similarities in literary style (phrasing and wording), theme, and content.

The first section of both epistles stresses typically Pauline themes, such as justification by faith, dead in sins-alive in Christ, alienation-reconciliation, and holiness. The special ministry of Paul concerning the “mystery” of the gospel is common to both epistles and both epistles stress the headship (supremacy) of Christ.

The second section of both epistles are also similar in their exhortations concerning putting off the old man and putting on the new, sexuality, anger, speech, truth, love, and household relationships.

The distinction between the two epistles lies in two areas. First, there is a difference of focus. Ephesians focuses on the body of Christ (in particular, the unity of the body), whereas Colossians focuses on the head of the body. Second, there is a difference in that Ephesians does not deal with any specific false teaching, whereas Colossians addresses the Colossian heresy (3:16-23).

In Ephesians, notice the repetition of certain words and phrases. Apart from the obvious repetition of the key word “in” - e.g. “in Christ” (1:3-14) – the following words and phrases need to be noted: Good pleasure (1:5, 9), knowledge, understanding, and wisdom (1:8, 17-18), power (1:19-21; 3:20), grace, mercy, and love (2:4-8), riches (1:7, 18; 2:7; 3:8, 16), praise and glory (1:6, 12, 14, 17, 18), chosen, predestined (1:4, 5, 11), his will and purpose (1:5, 9, 11), redemption (1:7, 14), and hope (1:12, 18). You will also notice the extensive use of superlatives: riches of his grace (1:7; 2:7), riches of his glory (1:18), exceeding greatness of his power (1:19), surpassing knowledge (3:19), and exceedingly abundantly above all (3:20).

We will continue this study in the next edition of this Pastors Journal (Fall 2023) in which we will examine the textual structure of the epistle and a few comments on preaching the epistle. I hope that these studies help you in your own preparation for preaching the epistles.

II. Strengthening Biblical Leadership:

Order In The Church, Part 2, 1 Timothy 1 :12-17

We are studying the instruction of the apostle Paul to Timothy regarding order in the church, which has to do with church leadership. I have structured these studied around Paul’s five charges to Timothy as follows:

A. A charge concerning pastoral responsibilities (1:3-20)

B. A charge concerning public worship (2:1-16)

C. A charge concerning pastoral leadership (3:1-16)

D. A charge concerning personal devotion (4:1-6:2)

E. A charge concerning pastoral motives (6:3-21)

Last time we began studying…

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

This section concerning pastoral responsibilities divides itself into three points:

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

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

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

In the last edition of this journal, I covered section A, point 1 (1:3-11) concerning the pastor’s responsibility to maintain pure doctrine. In this edition I will cover section A, point 2 (1:12-17) concerning the pastoral responsibility…

2. To testify to God’s Saving Grace (1:12-17). Paul’s first charge to Timothy concerns his pastoral responsibilities, the first of which is to maintain pure doctrine by (1) combatting false doctrine (1:3-7) and (2) promoting correct doctrine (1:8-11), specifically correct doctrine regarding the law. In contrast to “the just” (1:9) who know the correct meaning and application of the law, there are others “who are lawless and disobedient” (1:9), as evidenced in their behavior (1:9-10). Paul sums up this first charge with an all-encompassing statement that Timothy is to withstand “whatever is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted” (1:10-11). This mention of the gospel leads Paul naturally into a wonderful personal testimony of his own call to salvation through the gospel with which he had been entrusted and for which he gives thanks (1:12-17). His testimony focuses on three areas…

a) Thanksgiving to the Lord Jesus Christ (1:12-14). This expression of thanksgiving divides into two areas. First, thanksgiving for present ministry (1:12). I give thanks to him who has strengthened me, Christ Jesus our Lord, because he judged me faithful, appointing me to his service” (1:12). The spiritual strength (and perhaps even physical strength) for the daunting task of gospel ministry was granted to him by Christ Jesus his Lord, and for this Paul is deeply and eternally grateful. Such strength was granted to him “because he judged me faithful, appointing me to his service” (1:12b). To be “faithful” implies steadfastness and trustworthiness on the basis of which he was appointed to Christ’s service, specifically the gospel ministry. Such an appointment by such a Savior was never far from Paul’s mind, for the miracle of conversion was always a marvel of God’s grace to Paul, something that he spoke about whenever he gave his personal testimony.

Second, thanksgiving for past mercy (1:13). Paul is thankful not only for his appointment to gospel ministry, but even more so for the mercy he received. That Christ Jesus considered him “faithful, appointing me to his service” was unfathomable when he considered who he once was: “… even though I was formerly a blasphemer, a persecutor, and an arrogant man” (1:13a). Here, Paul looks back on his pre-Christian life and confesses that his was a life characterized by violence and anger against God and against Christians.

In Christian terms, blasphemy may be committed in word or behavior. Blasphemous behavior might be, for example, deliberately defying or disobeying God’s laws (Num. 15:30-31). Blasphemous words are those that speak irreverently or disrespectfully about God (Lev. 24:10-16) as in, for example, attributing the work of Spirit of God to Satan (Matt. 12:31-32). You will remember that both our Lord and Stephen were falsely condemned to death by the Jews for blasphemy (Matt. 26:65; Acts 6:11). But Paul acknowledges that before he met the risen Christ on the Damascus Road, he was a blasphemer both in word and deed. As a zealous Jew he rejected Christ’s claim to be the Messiah and he persecuted Christians for turning away from Judaism and following Christ (Acts 9:1-2, 22:4; Gal. 1:13; Phil. 3:6).

Despite, and in contrast to, such a violent background, Paul says, “But I received mercy because I had acted out of ignorance in unbelief (1:13b). For Paul, God’s grace and mercy blend together (see 1:1) for they both flow out of God’s essential nature of love. Indeed, God’s mercy is a consequence of and flows directly out of his unfathomable grace and love which He extended to Paul “through Christ Jesus,” thus replacing the anger and violence that once consumed him. The transformation of his life rested solely on the atoning work of Christ on the cross. That was the foundation to which Paul constantly came back. He freely admitted that he was wholly undeserving of God’s grace and mercy, but he received mercy, he says, “because I had acted out of unbelief.” Paul is not here trying to minimize or justify his previous sinful actions, but to explain that what he did before he came face to face with Christ was done out of a genuine zeal for God (Gal. 1:13-14), misdirected as it was. Yet, despite such an egregiously violent past, “I received mercy.”

To him, this was astounding, beyond comprehension, how God could love and forgive someone with his history. It wasn’t that God reluctantly extended his grace to Paul. It wasn’t that he got saved, but only just. No, he says, “the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus” (1:14). God’s underserved favor “overflowed” for him. It was like a river that flooded over its banks. It was like a tidal wave that crashed ashore, pushing aside everything in its way. That was the power and effect of God’s grace in Paul’s life. The power was overwhelming such that he had to submit to it. The effect was the complete transformation and redirection of Paul’s life. And the evidence was “the faith and love that are in Christ Jesus” which accompanied this experience.

In other words, true saving grace in a person’s life always results in changed belief and behavior. Paul’s newfound “faith and love that are in Christ Jesus” were evidence that the work and call of Christ had been effective in his life. No longer was his life characterized by violence and hatred against the people of God but by faith and love. Thus, immediately upon his conversion, he became like Christ in the reality and manifestation of grace and love.

b) Affirmation of the gospel (1:15-16). First, Paul broadens out his personal testimony to the general scope and purpose of God’s salvation (1:15a). The work of Christ on the cross was not limited to persons of prominence or distinction or to people whose conversion was outstanding in its character and circumstances. Christ Jesus did not come into the world to save only Paul or others like him. No, he says, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners” (1:15a).

Paul seems to be quoting a commonly known Christian confession (or “saying”) concerning the universal scope and need of salvation - “that Christ Jesus came into the world to save sinners” – a confession which Paul endorses as being “trustworthy and deserving of full acceptance.” On the basis of his own experience, Paul recommends this succinct statement as being thoroughly reliable and one which ought to be fully accepted by all, for the same salvation that rescued Paul is available for everyone. As he says elsewhere, “There is no distinction, for all have sinned and fall short of the glory of God” (Rom. 3:23). Whether a person has lived a rebellious and hate-filled life like Paul or a profligate life like the prodigal son (Luke 15:11-32), Christ Jesus came into the world to save them. This is the general scope and purpose of God’s salvation which was accomplished in Christ’s work of atonement.

Yes, there is undoubtedly a certain marvel to the salvation of the apostle Paul and others like him because of their background and the circumstances of their conversion, but we should not idolize their experience, nor consider, for example, the salvation of those who have been raised in Christian homes and who have not rebelled against the gospel in such a flagrant way as being less important. We give thanks to God for the salvation of anyone and everyone who confesses the name of Christ. Indeed, everyone who repents of their sin and turns to Christ for salvation is a marvel of God’s grace. Paul affirms this again when he writes, 4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. 8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast” (Ephesians 2:4-9).

Nonetheless, though the general scope of God’s salvation is universal, the apostle Paul never lost sight of the particular scope and purpose of God’s salvation (1:15b-17), of which his own conversion is a case in point. While “God commands all people everywhere to repent” (Acts 17:30), all do not do so. Those who do respond positively to God’s offer of salvation through repentance and faith (Acts 20:21) are those whom God has particularly and purposefully chosen in Christ for salvation (Eph. 1:4). Otherwise, because all human beings are thoroughly sinful, no one would be saved.

The apostle Paul constantly marveled at God’s grace in his own life in particular, never covering over or ignoring who he was before he came to faith in Christ. No, he freely confesses that of all sinners “I am the foremost” (1:15b). You see, the acknowledgement of sin is always personal and specific and one that should never be minimized. In this case, Paul describes himself as “the foremost” of sinners. The depths of sin into which he had fallen were never far from his mind, even while, at the same time, he rejoiced in God’s saving grace and mercy in his life. He never forgot what he once was and the awesome conversion that God wrought in him.

While recognizing the object of God’s grace to sinners in general through Christ, and while acknowledging his reprobate history from which God saved him in particular, Paul confesses that there was a larger purpose for his personal salvation: “But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life” (1:16). Paul recognizes that, probably because of the radical nature of his pre-Christian life, his conversion, and his subsequent prominence in the church, God’s mercy to him in particular “as the foremost” of sinners served a larger purpose in the ways of God, namely to “display his perfect patience as an example to those who were to believe in him for eternal life.” If someone whose life prior to his conversion was as deviant and rebellious as his, then surely that is a wonderful display of God’s “perfect patience” and “an example” to those who would subsequently believe in Christ “for eternal life.”

Here, then, are two wonderful truths about God’s grace and mercy in saving sinners. First, God’s grace is longsuffering and extended to sinners in general. He does not quickly condemn sinners and execute their punishment without warning. Nor does he exclude any. Rather he waits patiently for sinners to repent and turn to Christ in faith. Second, God delights to save even the worst of sinners. This brings the gospel and the truth of salvation down to a very personal level and specific purpose in God’s saving ways and purposes.

What an example and encouragement this is. If anyone doubts God’s patience and grace, we can point them to Paul’s conversion which still stands as an example to the world that The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet 3:9). If God did that for Paul, then he can and will do that for anyone. In Paul’s conversion we see a powerful example of God’s mercy and grace poured out abundantly to the chief (or, foremost) of sinners.

c) Praise to God (1:17). In contemplating his own sordid history and what God had done in his life, Paul bursts into a doxology: “To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1:17). This section (1:12-17) began with thanksgiving and ends in praise to God.

God is “the King of the ages” - the One who was and is and is to come, the sovereign Lord of history. He is “immortal” – timeless, eternal, imperishable, unchanging, the Lord of life and death. He is also “invisible” – he cannot be seen because he is spirit in his essential being. And he is “the only God” - there is no other God beside him (Isa. 45:5). To him, in this outburst of praise for the grace and mercy of Christ shown to him, Paul ascribes “honor and glory forever and ever. Amen.” This will be our occupation throughout eternity. And to that we all say, “Amen - so let it be.”

Final Remarks. This is a brief but powerful personal testimony by the apostle Paul (see also Acts 22:3-21; 26:1-23) to the immense grace and mercy of God in the life of one who once hated the name of Christ and did whatever he could to get rid of the followers of Christ in the early church but who, through the miraculous saving grace of God and his resulting faith in Christ, had become one of the strongest and most influential leaders in the church.

What, then, does this teach us about the responsibility of pastors to testify to God’s saving grace through their own personal testimony? Personal testimonies give such credibility to church leaders because by them they acknowledge that they are no different from anyone else as to their past and they give praise to God for what he has done in radically transforming their lives. Personal testimonies remind us that God is gracious and merciful. Personal testimonies illustrate how God can change a person’s life, transforming them from darkness to light, from the power of Satan to God. Personal testimonies declare publicly the saving power of God, that no one is beyond his redemption. Personal testimonies show that God can and does take the worst of sinners and make them into strong leaders to accomplish his purposes. Personal testimonies encourage others, that if God can do this for someone else, he can do it for others as well. Personal testimonies are vivid, living examples of the source, scope, and object of God’s saving grace.

III. Sermon Outlines

Title: Learning from Jesus – Praising Jesus Our King (Matthew 21:1-11)

Subject: The kingship of Jesus.

Theme: The kingship of Jesus at his first coming points us to his kingship at his second coming.

Point I: Jesus’ kingship is recognized in his divine authority (21:1-13)

Point II: Jesus’ kingship is proved in fulfilled prophecy (21:4-6)

1. The prophecy of Daniel 9:25 was fulfilled

2. The prophecy of Zechariah 9:9 was fulfilled

Point III: Jesus’ kingship is demonstrated in humble majesty (21:6-11)

1. Jesus’ entrance to Jerusalem was clothed in humility (21:6-7)

2. Jesus’ entrance to Jerusalem was clothed in majesty (21:8-11)

Related Topics: Pastors

Pages