MENU

Where the world comes to study the Bible

5. Week Five: Focused On The Goal

Soul Food

What are you doing, weeping and breaking my heart? For I am ready not only to be tied up, but even to die in Jerusalem for the name of the Lord Jesus.

Paul to his friends in Acts 21:13

As I write this in the midst of the Covid-19 pandemic, I just read about Rebecca, a nurse who works in the Covid-19 unit at Parkland Hospital in Dallas, who “has moved into an RV and hasn’t seen her 7-month-old daughter in more than 5 weeks Rebecca is crystal clear about why she’s making the sacrifice: ‘I’m temporarily stepping out of my day-to-day life as mom so that I can play a part in making it possible for someone to keep their mom—or to help someone say goodbye to their mom.’”1

Just like a successful runner, Rebecca has her eye on a great purpose, a goal, that requires sacrifice to achieve.

So far we’ve watched Paul willingly face opposition and persecution because of a bigger purpose, a greater goal than his own comfort, safety, peace and freedom. That’s our theme for this week’s lesson.

Part One Study

We previously read about Paul’s visit to Thessalonica on his second missionary journey (Acts 17:1-9). After only three weeks he was forced out of the city (Acts 17:2,10). His concern about the welfare of the baby Christians that made up the new church motivated him to follow up with a letter, likely written when he was in Athens or Corinth. (See Acts 18:1 and/or the chart of the second journey on the previous page.) FYI: After receiving the report that they were flourishing in the faith, he quickly followed up with a second letter from Corinth.

Read 1 Thessalonians 2:1-3:10, And Record Your Thoughts About These Questions:

  • What do you learn in these verses about Paul’s motivation(s) or goals?
  • A letter is obviously far more personal than Acts, an historical book. What insights do you have about the person Paul that Acts doesn’t reveal?
  • Is there someone you sense God’s Spirit nudging you to check up on today? If you contact anyone, share the outcome with your small group. (You don’t need to share any names.)

*** We’re skipping some verses on Paul’s third journey. If you want to read them all, begin today with Acts 18:23-19:1, following the chart in the Appendix “Paul’s Final Journeys.” We’ll pick up from there in Part Two’s starred assignment.

Part Two Study

Today we jump into Luke’s account of Paul’s third mission trip at the point when he arrives in Ephesus and follow him until his arrival in Jerusalem. (See the online map.)2 As you read, think about Paul—a real person traveling by foot to places he’d never been, going on despite all the opposition and persecution he’s already faced on two previous journeys. Keep that in mind as you consider the hardships and persecution he encountered on this journey.

Read Acts 19:1-10, 23-41; 20:1-6, 17-38; 21:1-15, Or Do The Starred Reading Covering All The Verses. Journal About All The Questions Below The Starred Assignment As You Do Your Reading. Note That Our Soul Food Verse Is In Acts 21:13. (Keep Notes On The Chart “Paul’s Final Journeys” In The Appendix P. 61.)

**** Read the entire story of Paul’s third journey, beginning at 19:1 and reading all the way through Acts 21:15. Write notes on the chart in the Appendix.

  • What do you learn from Paul about sacrifice for a great goal from these stories?
  • What can you add to what you’ve already learned about Paul’s heart for the church?
  • Read about at least one of the miracles connected to Paul during this trip: Acts 19:11-12, Acts 19:13–20 or Acts 20:7-12. (Also note 2 Corinthians 12:11b-12.) What questions or thoughts do you have about what happened? What do these stories reveal about God?
  • What is God saying to you today in light of Paul’s stories?

If you’re wondering, as I do, about the comments the disciples in Tyre made to Paul (Acts 21:4), here are Dr. Thomas Constable’s thoughts:3

There is ample evidence in the text that Paul was not disobedient to God in going on to Jerusalem (cf. 9:16; 19:21; 20:22-24; 21:14; 23:1, 11). Nevertheless, some students of Scripture have criticized Paul for proceeding. It seems probable that one or more prophets in the church at Tyre also foretold His arrest in Jerusalem (20:23), and that they, anxious about his safety, urged him not to proceed.

Paul, however, regarded it not as a prohibition but a divine forewarning so that he would be spiritually prepared for what would happen.4

“Duty called louder than warning to Paul even if both were the calls of God.”5

Add any additional thoughts to your journal about this quote about Paul and his goal/motivation.

Part Three Study

We have two letters to the Corinthians while on this third trip, and there appears to be a lost letter to them written between those two. 1 Corinthians was written from Ephesus (Acts 19:1-20:1), and 2 Corinthians from Macedonia (Acts 20:1-2). (See the chart “Paul’s Final Journeys” on p. 61 in the Appendix for dates.) The Corinthian church was divided, and Paul was so concerned that he not only wrote these letters, but he also apparently took a couple of short trips to follow up while still based in Europe. Let’s see what we learn about Paul’s focus from these letters and also from the letter he wrote to the Philippians from prison about ten years later.

*** Read 1 Corinthians 1:1-3:4 which describes the problems in the church in Corinth. Journal about the ways these quarrels had affected the Corinthians and their own races.

Read 1 Corinthians 3:5-15; 4:1-4; 2 Corinthians 1:8–10; 4:7-12, 16-18; 5:9-11; Philippians 3:7-14. Meditate On These Verses And Then Journal As You Consider These Questions:

  • Which verses are most meaningful to you at this point in your life? Why?
  • In Paul’s last letter, he calls on his mentee Timothy to “be self-controlled in all things, endure hardship, do an evangelist’s work, fulfill your ministry” (2 Timothy 4:5). In what situations have you seen Paul exhibit these values through the stories so far?
  • We aren’t all called to be evangelists, as Paul and Timothy were, but we are all called to love God and others by sharing the gospel as we serve in our homes, workplaces and communities, and by embodying the love of Christ through our sacrificial lives. What has God been saying to you about your own life focus and goals through Paul’s example?

My Story

Thirty years ago I faced the most difficult and discouraging situation of my life. I had been teaching the Bible and serving as a lay leader in my church for years. Previously I had dealt with disappointments, but never before had I been so wounded by people that I almost quit.

I answered the phone one night to hear a couple in our church (whom I’d known for years) assail my character for an hour based on what they said they knew about my motives—none of which had ever entered my mind. Although I wasn’t surprised by their attack because of past experience with them, it still hurt, and it hurt badly that anyone would ascribe such motives to me. Because, as they put it, they “needed to warn others about me,” they slandered me. I felt that they had compromised my ministry. I couldn’t quit thinking that God would be better off without me impeding his work.

What do you do in that case? I spent lots of time with God and his Word. I sensed his Spirit reminding me of several truths: he had called me to use the gifts that he had given me, so I was responsible to do so; he was greater than the slander and in control; and serving others isn’t about my glory but God’s. Over time the opposition and criticism that hurt so badly became the catalyst for redirecting me to ministry on two church staffs and teaching me much about myself and how to persevere.

God used his Word and his people to remind me that my gifts and ministry are his, not mine. And that truth means that giving up isn’t an option for those whose goal is to please the Lord.


1 https://www.dallasnews.com/news/commentary/2020/05/15/were-in-here-fighting-5-nurses-take-us-inside-the-coronavirus-unit-at-parkland-hospital-in-dallas/

2 https://www.conformingtojesus.com/charts-maps/en/paul’s_third_journey_map.htm

3 Dr. Thomas L. Constable, “Notes on Acts 2020 Edition,” 422. Accessed at https://planobiblechapel.org/tcon/notes/pdf/acts.pdf

4 Quotation from Homer A. Kent, Jr., Jerusalem to Rome. New Testament Studies series. Brethren Missionary Herald, 1972; reprint ed., (Grand Rapids: Baker Book House and BMH Books, 1985) 159.

5 Quotation from Archibald Thomas Robertson, Word Pictures in the New Testament, 6 vols. (Nashville: Broadman Press, 1931) 3:360.

6. Week Six: Running In Community

Soul Food

And we urge you, brothers and sisters, admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.

Thessalonians 5:14

My daughter was a swimmer through high school, but after college, she took up running. After several years working out in other ways, she’s been running again this past year, having moved to a new city where she met other runners. In fact, they had great plans for a girls-only weekend away to run in a half-marathon, but Covid-19 interrupted. So one day she just ran that distance on her own, but a few days later her friends decided they wanted to do it too. She was amazed at how much easier and faster it was running with a group rather than alone.

The race of the Christian life is designed to be run in community. We’re there to encourage and care for runners around us. That’s part of everyone’s race! We keep each other going when life gets hard and we feel like quitting the race.

What is it about the church’s purpose that requires us to gather and build into each other’s lives? Paul wrote Timothy describing the church in three ways: “the household of God . . . the church [ekklēsia, meaning called out ones, i.e., those called to gather]1 of the living God, the support and bulwark of the truth” (1 Timothy 3:15). As a household, we’re family, called brothers and sisters. We gather not only to preach and teach the truth but also to obey the commands to “admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all” (1 Thessalonians 5:14) —this week’s Soul Food.

We’ve already focused on Paul as a bold runner who stood for the gospel truth, even when it was unpopular or led to opposition or persecution.

This week’s lesson centers on how Paul lived out what it means for the church to be family as we run the race together.

Part One Study

As we reflect on how Paul ran in community, we’ll pause where we left him last week arriving in Jerusalem at the end of his third journey and pick up the story there next week. This week we’ll reflect on what we’ve already seen these past few weeks and look for insights from his letters about his community.

First, let’s think about how others ministered with and to Paul.

Let’s start with Paul’s partner on his first mission team. Barnabas’s name means “Son of Encouragement” and was given to him by the Apostles to reflect who he was (Acts 4:36). We saw early examples of that when he interceded for Paul with the Apostles and then later searched for him to recruit him to aide the work of the church in Antioch. I suspect that encouragement came in handy when they encountered opposition and persecution.

That initial trip included a young John Mark, who deserted Paul and Barnabas and went home. So when Paul was ready to make a second trip to check on and encourage the church plants, “Barnabas wanted to bring John called Mark along with them too, but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. They had a sharp disagreement, so they parted company. Barnabas took along Mark and sailed away to Cyprus, but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters” (Acts 15:37-40). Between the two teams they then visited all the areas where they’d previously ministered.

I don’t have to tell you that a sharp disagreement doesn’t reflect God’s character. But we all know that it’s not uncommon for Christian leaders to get angry at each other when each person holds his own perspective as the right one. (And this sadly doesn’t apply just to leaders.)

So here’s a great encourager longing to give John Mark a second chance.

On the other hand there’s Paul whose call was to take the gospel to the Gentiles. Being focused on the work before him, he felt that Mark had proven that he wasn’t up to the challenge, making him a liability to the work. So they disagreed to the point that they had a heated argument over it.

Sometimes that’s what happens in families and churches because we’re all sinners. We see issues through the lenses of our personalities and giftedness and fail to seek God’s wisdom and pursue peace. In this case, thankfully, God brought good from it: the split led to two mission teams rather than one, Barnabas mentored Mark who matured and even wrote a gospel, and eventually Mark and Paul worked together again (Colossians 4:10; 2 Timothy 4:11).

Who were Paul’s companions on his second journey? Because of the break-up of the original team, Paul set out with Silas, a prophet (Acts 15:32) and one of the “leading men among the brothers” who had been entrusted by the apostles and elders at the Jerusalem Council to accompany Paul and Barnabas back to Antioch (Acts 15:22). As Paul and Silas revisited churches and traveled to new cities, the team added Timothy, Luke, Priscilla and Aquila for various legs of the trip.

When Luke wrote about Paul’s third trip, he threw in the names of several others who traveled along parts of the journey: Erastus, Gaius, Aristarchus, Sopater, Secundus, Tychicus and Trophimus. Paul’s letters indicate that there were countless others who supported him in the cities where he stayed and many who even went on the road with him. In fact, you’ll notice other names as we read from his letters.

Growing up I pictured Paul and Barnabas and then Paul and Silas alone or with one or maybe two others periodically, but the details in Acts tell us that there was usually a group surrounding Paul. These companions included other Christian leaders and some disciples—all working together to support Paul and his call to share the gospel with the Gentile world.

Meditate On What You’ve Just Read, The Notes On Your Charts And These Verses, Recording Your Insights Into The Questions That Follow: Romans 16 (Particularly Noting The Large Number Of Women); 1 Thessalonians 3:6-10; 2 Corinthians 7:5-7; 8:16-24; Philippians 2:19-26; 4:14-19. (To Date These Letters, See The Chart “Paul’s Final Journeys” In The Appendix On P. 61.)

  • How can you use or adapt ways that Paul’s co-laborers and brothers and sisters in the churches encouraged and ministered to him to support those in your church community?
  • What is God saying to you through Paul and Barnabas’s disagreement?
  • Do you have close companions to run with you as you follow God? An encourager? A fellow worker with gifting and ministry similar to yours who provides practical wisdom? Do you need a helper? Without giving names, share how their presence in your life affects your attitude and service. If you can’t think of any person(s) in any of these categories, reach out to someone who might fill that gap, or become that person for someone else.

*** Look at the last chapters in two or three of Paul’s epistles (You’ve already looked at Romans), and note his comments as he greeted people who ministered to him. Or take the names of those we’ve already listed as part of his traveling group and use your Bible app, concordance or marginal cross references to learn more about them.

Part Two Study

Because of Paul’s calling to share the gospel with the Gentiles, he never stayed in any one place permanently, so his letters and visits were his primary methods to support the truth and exhort his brothers and sisters in the churches he had planted as they gathered as God’s family.

He often wrote them about how to love one another, living out what it means to be God’s family.

We only have time to read excerpts from Paul’s letters to get a flavor of what he stressed. As you read, think about your responsibility to your own church. In our day many people think of church as a place to go, sings songs of praise and get fed God’s Word—a passive experience. But it’s essential to invest in other believers and allow them to speak into our lives because we’re family—we’re supposed to be there for one another. We’re unified in Christ, dependent on one another, never to be isolated.


Read Romans 15:1-6; 1 Corinthians 10:23, 31-33; Ephesians 5:1-2, 19-21; 6:18; Philippians 2:3-11, And Comment On These Questions:

  • How would you express what’s at the heart of the church in community? What’s most important for us to keep in mind?
  • If you lived out your previous answer, what would change about your church experience?
  • What is God saying to you as you meditate on Paul’s exhortations?

*** Loving also involves admonishing brothers and sisters for the purpose of restoration and healing. God has entrusted us with each other’s care, which makes us responsible to speak the truth in love. We saw Paul reprimand the whole church in Galatia for the false doctrine that they had accepted and Peter for going along with the idea of separating Jew and Gentile at meals. Read these verses, and journal your thoughts: Jesus’ words in Matthew 7:1-5; 18:15-20; Paul’s example in 1 Corinthians 5:1-13; commands for the church in Galatians 6:1; Ephesians 4:15-16, 25; 1 Thessalonians 5:14 (our Soul Food).

Part Three Study

An important aspect of running together is supporting one another in prayer, so today we’ll look at Paul’s prayers as patterns for our own.

Meditate On Paul’s Prayers: Romans 1:8-12; Ephesians 1:15-23; 3:14-20; Philippians 1:9-11; Colossians 1:9-14; 2 Thessalonians 1:11-12. Then Journal Your Thoughts Based On These Questions:

  • How would you describe Paul’s prayer life from reading his prayers?
  • Reread each of these prayers, asking God to identify someone to pray for with each prayer.
  • Jesus provided a model prayer for us that we call The Lord’s Prayer. Read it in Matthew 7:9-13. How do Paul’s prayers connect with how Jesus taught his disciples to pray?
  • What is God saying to you about your prayer life?

*** Prayer is reciprocal among the family of believers. Paul prayed for the churches and asked them to pray for him. Read his requests and write down what you learn from his example: Romans 15:30-32; Ephesians 6:18b-20; Colossians 4:3-4; 1 Thessalonians 5:25; 2 Thessalonians 3:1-2.

I’ve often called Paul’s prayers “kingdom prayers” because they focus on the big issues of extending God’s kingdom: God’s glory, believers’ maturity and walk with God, unity among the churches, spiritual growth and perseverance in the midst of hard circumstances. That doesn’t mean that we aren’t supposed to pray specific prayers for things like healing and provision, but it does mean that we recognize God’s primary concern is that we bring him glory and mature spiritually. Those bigger picture prayers should always be part of what we pray for others and request for ourselves.

At one point years ago a friend’s husband, who was in business for himself, was struggling to get enough customers, so the friend asked our group to pray for more business. As I began to pray as she requested, I had the thought that my prayers may be cancelling each other out—so to speak— because this man wasn’t a Christian and I was also praying for his salvation. What if a financial struggle was exactly what God needed to turn this man’s eyes toward him?

It was then that Paul’s prayers resounded with me. Instead of my usual prayers telling God how to fix situations the way I or my friends wanted, I turned such prayers into pleas for him to use whatever was happening for the benefit of his kingdom in the larger world and in the life of the one for whom I was praying. Paul’s prayers are perfect models of what to pray to align our requests with God’s will. (You can find a handout on kingdom prayers in the Appendix.)

A Runner’s Story: My Story

My life has been enriched over the years by Christian community everywhere that God has placed my family. My strongest friendships are based on our common bonds in Christ and the work that he has called us to do in the church. Our church community supported us in so many ways when my husband was hospitalized for a month with an eye infection years ago. Friends brought Bible verses on cards to the hospital and delicious food to our house. A group of men from the church surrounded him in prayer one evening. Their actions weren’t simply helpful, but they gave me great encouragement at a hard time.

My small groups in our women’s Bible studies have helped bond me to other people in our churches when we were new and without friends. My relationships with the women enlarged our circle of friends as a family when we went out of our way to get together with them as families.

From such connections I still have dear friends nearby who worshipped with us in the same church and built close relationships as we raised our families. We are still there for each other many years later.

But one person or one group doesn’t always fill out the whole picture of what community is. In my case God in his providence also placed me in a small group of women in ministry when I was doing it full-time that have been crucial in my own growth and spiritual health. We challenge one another in ministry, soul care and serving others. We read articles and books and have great conversations critiquing them and expanding our understanding of the greatness our God and his power.

I’m so grateful for the many people who have been community for me over so many years.

 


1 Strong’s entry #1577 at netbible.org.

7. Week Seven: Using Hardships As Opportunities

Soul Food

God’s servant must not be argumentative, but a gentle listener and a teacher who keeps cool, working firmly but patiently with those who refuse to obey. You never know how or when God might sober them up with a change of heart and a turning to the truth.

Timothy 2:24-25 MSG

This pandemic of 2020 sent tens of millions of people home so we wouldn’t spread the virus at work, retail, gyms, entertainment centers, schools and churches. An unexpected consequence has been the increased usage of outdoor space where people walk, run, cycle or simply sit and enjoy the beauty of God’s creation. My husband and I have had opportunities to speak with some neighbors whom we’ve never met before—at a safe distance, of course.

We make a choice when we confront hardships—we can get into a funk over them or look in faith for opportunities that God brings through them. (Of course we’re to mourn over what we lose, our sins and those of the church. I don’t want to minimize those responses, but I’m highlighting what God can do in the midst of our difficulties.)

We’ve seen Paul’s race involve opposition at every turn from both Jews and Gentiles. From the time Paul embraced Jesus as the Messiah, many of his fellow Jews consistently resisted him and his message. In addition, Roman officials persecuted him for preaching Jesus is Lord, likely considering it sedition against Caesar and/or a threat to the Roman gods. Although discouragement could have sidetracked him, Paul continued running, loving those who opposed him and taking every opportunity to share God’s message with them.

This week’s lesson follows Paul through the rest of Acts, returning to the chronological story at the point of Paul’s arrival in Jerusalem at the completion of his third missionary journey. Pay attention to his responses as he faced hardships of many kinds.

Part One Study

Although there’s a long section to read, try to read it slowly, picturing the scenes and considering what Paul was going through. Note that Luke must have accompanied Paul, as he uses the plural pronouns us and we. Remember to make notes on the chart you’ve partially completed, “Paul’s Final Journeys” found in the Appendix on p. 61.

Read Acts 21:15-23:35.

The Roman commander in Jerusalem was frightened to hear that Paul was a Roman citizen (Acts 22:25-29). Dr. Darrell Bock explains: “The beating in Acts 22 is known as a flagellatio, since whips (flagella) would be used. … The flagella were used on noncitizens and slaves.” He also quotes Cicero saying that “to bind a Roman citizen is a crime, to flog him an abomination, to slay him is almost an act of murder.”1

Now Journal Your Thoughts On These Questions:

  • What scene most stood out to you and why?
  • How would you describe Paul’s responses to those who attacked him—groups and individuals? Compare your answer to Paul’s exhortation to Timothy, our Soul Food for this week.
  • How do you see God at work to protect Paul?

Imagine the night Paul was whisked away from Jerusalem with a group of Romans who accompanied him: When “forty Torah-zealous Jews swore a solemn oath not to eat or drink until they had killed Paul …. The tribune … ordered two centurions with a hundred soldiers each, seventy horsemen, and an additional two-hundred light-armed guards to take Paul to Caesarea, the best part of a hundred miles away.”2

*** Although Paul had insisted to the prophets who warned him of prison in Jerusalem that it was what he was meant to do, he still did all he could to avoid being arrested. Record your thoughts about that. What practical wisdom do you see Paul employ as he attempted to avoid/ end the conflict he faced in Jerusalem?

Part Two Study

This section’s reading describes the major events that occurred while Paul was imprisoned in Caesarea, home to the Roman provincial governor.

Who’s who in this story?

Felix was governor of Judea from A.D. 52-59.3 Acts 24:27 tells us that he kept Paul in prison for two years before Felix was replaced by Festus, known historically as a fair governor.4

King Herod Agrippa II appears in our reading also. He was the son of Herod Agrippa I who killed the Apostle James, brother of John (Acts 12:1-2). Agrippa II’s great-grandfather was Herod the Great, the Jewish ruler who met the Magi and killed babies in Bethlehem in an effort to destroy the King of the Jews who was born there (Matthew 2:1). Also mentioned in the story are his two sisters Drusilla, Felix’s wife, and Bernice, his companion.5

Read Acts 23:33-26:32, Noting Major Events In Caesarea On Your Chart In The Appendix And Journaling Your Thoughts In Light Of The Questions That Follow:

  • How did Paul use his imprisonment in Caesarea as an opportunity?
  • How would you describe the simplicity of the way Paul defends himself before these powerful people?
  • Reread Acts 9:15-16, the Lord’s words to Ananias concerning Paul’s call. How did events in Caesarea fulfill those words? What does this tell you about God? And about Paul’s insistence to go to Jerusalem?
  • What is God saying to you through Paul’s story?

*** Compare the charges against Paul in Acts 24:5-6 with those against Jesus in Luke 23:1-2, 5. Why do you think the Jews would bring similar trumped-up charges as they argued before the Romans? As you consider Paul’s defense, what arguments does he include that might be more helpful before secular Roman rulers than before the Jews in Jerusalem?

Part Three Study

As you’ll read, after Agrippa, Bernice and Festus heard Paul tell his story, arrangements were made for Paul, along with Luke and Aristarchus, to sail to Rome. Use this free online map6 to follow their journey from Jerusalem to Rome. Add notes on your chart in the Appendix as you go through the story.

Read Through To The End Of The Book (Acts 27-28).

Sometimes I miss something that should be so obvious and need a commentator to point it out. N.T. Wright mentions the story in Malta, saying, “It explains what otherwise might be puzzling, namely, how the whole party, presumably now without money or other means to rent accommodation, was able to last through the winter months of 59/60 before it was once again possible to sail.”7 I wonder if they gave them enough provisions for the time in Rome as well.

In Light Of These Questions, Write Down Your Insights From The Passage You Read.

  • In what ways did God encourage Paul along the way? What does this tell you about God?
  • How did Paul continue to take advantage of the opportunities he had during his travel to and stay in Rome?
  • What is God saying to you from Paul’s story?

You’ve likely noticed on the chart “Paul’s Final Journeys” other events not mentioned in Acts. As scholars through the years have pieced together a timeline of his life from their study of Acts and his epistles, comparing events and people with known historical dates and figures, many of them have been convinced that Paul was released in Rome and continued traveling. One reason for that is because the description of Paul’s time in custody in Rome doesn’t jibe with that of his imprisonment in 2 Timothy, written just before his death. Our chart uses what many scholars believe is a best guess about the end of Paul’s life.

*** Compare Paul’s situation in Acts 28:16-17, 23, 30-31 with his descriptions of his circumstances in 2 Timothy 1:8, 15-18; 2:8-9; 4:9-18. Write down your insights into the differences in these imprisonments and your thoughts about the character of Paul.

A Runner’s Story: You

Yes—your story!

If you’re a follower of Jesus, you have a faith story just as Paul did. Most of our stories aren’t quite as dramatic as his, but they belong to us and reveal the way that God intervened in our lives to bring us to faith and more maturity. Be prepared to share a short version of your story with your small group this week.

If you haven’t ever written out the story of God’s work in your life, consider watching this series of three free videos8 or listen to the conversation on the BOW podcast9 by searching for “Sharing Your Faith Story” with speaker Donna Skell of Roaring Lambs Ministry. Donna provides an easy outline mixed with lots of encouragement.


1 Bock, 664.

2 Wright, 360.

3 ESV Study Bible: English Standard Version (Wheaton, IL: Crossway, 2008), Note on Acts 23:24, 2136.

8. Week Eight: Invested

Soul Food

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church.

[Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.

Paul in Colossians 1:24, 28-29 ESV

To run well requires the runner’s investment in time, energy and money, and that involves sacrifices.

A great runner needs the appropriate clothing for the climate and the right pair of shoes, which quickly wear out and need replacing. Even the leisurely walks I take with my husband and dog require shoes that fit my feet and gait, so I don’t get plantar fasciitis as I did by doing too much walking barefoot on a beach vacation. All such equipment costs the runner who wants to run her best.

Anytime we choose to invest in one thing, we sacrifice something else. Parents give up freedom in order to invest in their children. Premiere athletes leave family behind to get the best coaching.

Generosity means sacrificing personal wants for others.

Paul was all in to follow Christ and earn his reward in the end, as seen in our Soul Food verses above. This week we’ll look at how that required an investment in people and churches that required sacrifice.

Part One Study

We’ve followed Paul on his early years as a follower of Jesus, three mission trips and through years of imprisonment. Our attention now turns to Paul’s epistles or letters. Let’s check out their possible timing so we put their messages in context of the events we’ve already studied in Acts.

In Week Three we saw that Galatians was written between Paul’s first and second journeys while he was back at his home base in Antioch. On his second mission trip he wrote two letters to the Thessalonians. (See the chart on p. 36.) Both 1 and 2 Corinthians as well as Romans appear to be written on his third journey. (See the chart in the Appendix on p. 61.)

The third trip ended in Jerusalem and Paul’s arrest. He likely penned the so-called prison epistles while under guard in Rome. Philippians fits the descriptions in Acts; Ephesians, Colossians and Philemon possibly came from that same period. If not, Paul wrote them while imprisoned in Caesarea.1

Paul’s last three letters were addressed to individuals. He likely wrote Titus and 1 Timothy after being released from the Roman imprisonment described at the end of Acts and 2 Timothy during a final Roman imprisonment, as noted on the chart of his final journeys. Luke didn’t include any information in Acts on events after the first Roman imprisonment.

Let’s see what we learn about Paul’s investment in others from these letters.

We’ll Start By Reading 1 Corinthians 9:11-27; 2 Corinthians 11:7-9; 12:14-15a.

  • What do you see about Paul’s sacrifice to reach people with the gospel?

Paul’s first letter to the Corinthians was written in part to respond to questions they had asked. (See 7:1.) One area of confusion was whether a Christian could eat meat sacrificed to idols. Although Paul’s specific answer may not affect us today, through it we learn a lot about Paul’s attitude about the concerns of others.

Read Paul’s Reply In 1 Corinthians 8:1-13 And 10:23-33, And Write Down Your Thoughts About These Questions, Keeping In Mind How His Answer Involves Investing In People.

  • How does Paul’s answer guide you as you invest in other church members?
  • What do these passages reveal about God?
  • Have you sacrificed your own rights to love your neighbors? Explain. If not, is there a right you should give up to love them as Christ loved us?

Being in the midst of a pandemic where the use of face masks has been recommended by medical experts, I was reminded how pertinent the biblical principles on our freedoms can be to our decisions.

*** Read Romans 14:1-15:3 in light of Paul’s response about eating meat offered to idols, and journal your thoughts about investing in other believers.

Part Two Study

We focus today on the ways that Paul invested in the churches he planted. Although I’m guessing most of us aren’t church planters, we are called to invest in our fellow believers in our churches. As you read, consider what you learn from Paul’s example.

Although we’ll read verses from many different letters, it’s not really a lot of reading.

Read 1 Corinthians 4:14-21; 2 Corinthians 6:3-10; 7:2-13; Galatians 4:19; Philippians 1:7-8; Colossians 1:24, 28-29 (This Week’s Soul Food); 2:1-5; 1 Thessalonians 2:5-12; 3:1-10. Journal Your Insights In Light Of These Questions:

  • What is your impression of Paul’s investment in the lives of the people in these churches?
  • What most stands out to you about Paul’s investment? Why?
  • What is God saying to you today about your own investment in the race?

*** Compare Paul’s comments in Philippians 2:3-11 with what you learn about him in this section’s reading.

I think this comment from Rediscovering Paul describes well what we’ve read about Paul in this section: “Paul loved to think of himself as the father of his converts, he did not refer to them as his disciples; they were his children.”2

Although I can’t be a father, I’ve felt the emotions that Paul describes as a mother. Paul’s use of the term father in relationship with his disciples helps us recognize the responsibilities and deep connection we should have with those whom we spiritually parent.

Part Three Study

Paul’s willingness to invest heavily in churches even after he left them behind physically grows from attitudes deeply embedded in his heart. We’re going to read about those today.

Read 1 Corinthians 15:3-10; 2 Corinthians 3:4-6; 12:1-10; Galatians 2:20; 6:14; Ephesians 3:8-13; 1 Timothy 1:12-17, And Note Your Responses To These Questions:

  • How did Paul describe himself? How do you see that attitude motivate his investment in the churches?
  • What do you learn about God from these passages?
  • What is God saying to about your attitude?

Christians are new creations made by God. We’re forgiven and accepted by the Father, as Paul taught so well. And yet Paul continued to describe himself as an unworthy sinner. He recognized that God could use him despite his past, and yet that past led him to great dependence on God.

*** Comment on Paul’s continued mention of his history in light of Jesus’ words in the story in Luke 7:36-50.

Father God, humble us by reminding us of our failures and your marvelous grace. Use the past to motivate us to invest in others, always depending on your power to run the race you’ve given us.

This week’s story features a woman who was once unconcerned and reluctant to invest her time and efforts in a mission trip but who eventually invested heavily in loving and caring for the people she met.

A Runner’s Story: Irish

For years I heard testimonies in church from people who had traveled to far-away countries to share the gospel and teach God’s Word. I even had close friends who went on mission trips. Their commitment and experiences were inspirational, but never once did I consider going myself. In fact, I think I laughed when anyone suggested that I should go too. My heart was hard, and I had no interest.

So, God began the process of softening my heart, repeatedly exposing me to the lives of women who were completely sold out to God. His message to me was inescapable, and eventually I began to pray, “God, show me what you want me to do. I’ll do anything.” Soon after I began praying that way, I had a dream in which God made it clear that I too was to go to a far-away country and share the gospel. I was shocked but also excited about the next step. Since I had received repeated invitations from a mission organization to join them in their work in Tanzania, I accepted their invitation. After months of preparation, I was ready to serve with a team that would plant 20 churches in remote villages.

In Tanzania I shared the gospel in huts, in fields, in marketplaces and even in schools. I spoke with men, women and children who had a variety of responses to me—curiosity, skepticism, hostility and even fear. Time after time and in every situation, God gave me the words to speak and the courage to speak them. The people I spoke to looked different from me and lived differently from me, but they were just like me . . . in need of a Savior. Those moments when they recognized their need and said yes to Jesus were worth every fear, discomfort and inconvenience that I experienced.

I returned to plant churches in Tanzania seven more times, sharing the gospel and teaching God’s Word. On each of those trips, I was able to revisit many of the churches that our team had planted on previous trips. These were times of amazement, encouragement and celebration as we learned what God had done among them since our time together. To this day because of technology, I continue to hear from many of the believers that I served with who share with me how God is growing His church in places I’ve never heard of and will never see.

“So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it” (Isaiah 55:11 NASB).


1 Capes, 264-265.

2 Capes, 44.

9. Week Nine: Passing The Baton

Soul Food

And what you heard me say in the presence of many witnesses entrust to faithful people who will be competent to teach others as well.

2 Timothy 2:2

We’ve focused on a long-distance race as an illustration of the Christian life. But there’s another type of race that also has a great parallel—the relay. Its success depends on each runner passing the baton well, ensuring that the succeeding racer has the baton. As we consider our present era between Jesus’ first coming and his return, we realize that the continuation of the faith depends on how well the next generation takes hold of it. We’re responsible to pass it on to those who follow us, who then pass it on to believers younger than they are.

Paul’s life story reveals his whole-hearted investment to raise up a new generation of faithful Christ- followers and encourage them to do the same—as he tells Timothy in this week’s Soul Food verse. That’s our focus for this final week’s study.

Part One Study

From the time Paul began his first mission trip, he trained younger men—whom we might call apprentices, protégées or mentees today. In that day those who learned under a teacher or rabbi were his disciples.

As you know, Paul and Barnabas took a young man named John Mark with them on their initial journey (Acts 13:5), but Paul refused to allow him on the next trip because he had abandoned them and had left for home in the middle of their travels (Acts 13:13; 15:37-39). After Paul’s ensuing disagreement with Barnabas over it, he left instead with Silas. Together they picked up Timothy (Acts 16:1-3) and later Luke along the way.

Paul’s letters name many others who worked and/or traveled with him, as we saw in week six’s study. Because it’s most likely that the great majority of these leaders came to faith under Paul’s preaching, we can safely assume that they all matured under his teaching—in person and/or by letter.

Paul discipled whole congregations and mentored future church leaders. Among the latter were Titus and Timothy, younger men whom Paul sent out to report on and then pastor church plants. Paul continued mentoring them as church leaders by writing them personal letters. If our timeline is correct, he likely wrote his first letter to Timothy and the one to Titus at some point after his release from the Roman imprisonment described at the end of Acts. (He also wrote Philemon during this time frame, but with a different purpose.) Paul’s final epistle was his second to Timothy, written while he was imprisoned in Rome not long before his execution.

The book of 2 Timothy is one of my favorites because it feels so personal and reveals so much about Paul. It touches on almost everything that we’ve camped on these past few weeks: Paul’s call, boldness, focus, sacrifice, dependence on the Spirit, investment in the church as community and perseverance through hardships and persecution.

It’s the perfect book to end our study because it’s the end of Paul’s race and summarizes so much of his passion. His job of passing on the gospel and entrusting it to the next generation was complete.

Although you’re likely not a pastor, this epistle speaking to a pastor applies to us all. Principles of mentoring work in any situation—with our children, grandchildren or younger believers facing the same life challenges that we’ve faced. And Paul’s message about the gospel speaks to everyone.

That’s why we’re going to read the whole letter.

Read The Questions Below So You Have Them In Mind, And Then Read 2 Timothy 1-2, Journaling Your Thoughts.

  • What stands out to you about Paul and Timothy’s relationship? Why?
  • What truths about God does Paul use to encourage Timothy in a time of extreme persecution? How do those truths encourage you where you are today? Why?
  • What encouragement or challenge from Paul to Timothy concerning the gospel or your faith speaks to you today? Why?

*** If an older or more mature believer has built into your faith and spiritual growth, write or call her, thanking her for specific ways she’s invested in your life.

Part Two Study

This section will complete our quick study through 2 Timothy. Then we’ll celebrate what God has done through the study of his Word.

Read 2 Timothy 3-4, And Write Down Your Thoughts On These Questions:

  • Often people want others to focus only on the bright side of things, but Paul doesn’t. Why might Paul have thought it wise to mention potential hardships to his protégée?
  • What does Paul teach you about the Christian life as he speaks to Timothy?
  • What is God saying to you from his Word?

*** Read and comment on these few verses in Paul’s letter to Titus as he exhorts him in his work in the church in Crete: Titus 1:4-5; 2:1, 7, 11-14; 3:1-10. What stands out to you?

Before we move to the third part of this week’s study and leave our focus on passing the baton behind, here’s a final story from a woman who benefitted from the investment of an older, more mature believer and then became a mentor to others.

A Runner’s Story: Bob Ann

Early in my Christian life, Martha Binion, who had been instrumental in my salvation, encouraged me to read the Bible daily and to memorize scripture. She mentored many women individually and in small groups. She had a strong walk with the Lord which she developed through daily Bible reading, praying and memorizing in an organized way. I could see that she was modeling what she was asking me to do, and I admired what I saw in her.

She introduced me to an organization called Bible Memory Association which sent me a little booklet of verses to memorize each week; there was also a plan for children which both of my girls took part in. We were required to say five verses each week to someone, and we chose a neighbor. We were given small rewards by the organization as an incentive, which was quite appealing to the children. This was an excellent way to get the Good News into the neighborhood.

Martha met with me and a friend weekly. We went through a series of small books about basic Christianity. Later she led a Bible study at my house which was attended by some of my neighbors. Some years later she asked me to lead a Bible study. She really took a risk trusting me to teach women who were older and much more spiritually mature than I was, but it proved to be an enormous time of growth for me.

Later I met a young woman named Cindy at a women’s retreat who asked me to meet with her a few times but our meeting actually continued for years. She was going through some difficult things which were way beyond my experience, but I basically just listened to her, prayed with her, and encouraged her to study the Bible with me. Meeting with Cindy was a first step to meeting with many others.

I don’t know exactly how God has used me in their lives, but I do know that I have grown spiritually and gained friends that I never would have had otherwise. I’ve met women at various times—before work, during lunch, and early on Saturday mornings. Together we’ve gone through structured Bible studies or books of the Bible, or other times we’ve just talked about what’s going on in our lives and what we’ve seen God doing.

I never thought of myself as a mentor. I was just a person spending time with someone!

Part Three Study

Your final assignment is a quick review of what God has taught you from Paul’s life before we end our study together.

Review The Lessons In This Study Or The Journal You’ve Kept, And Respond To These Questions:

  • What have you learned from the life of Paul that was most personally meaningful to you? Why did it impact you?
  • What do you think at this point about Paul as a person and as God’s vessel? Why? Have your thoughts or feelings about him changed? If so, how?
  • If persecution ever lies ahead of you, what will you remember from Paul’s example?
  • What specific change will you make in response to what you’ve sensed is God’s voice guiding or convicting you? Write it as your prayer.

I love these words from the conclusion of Rediscovering Paul:

Paul was a disruptive force in his world. Many in society didn’t like him and many in the church didn’t either. He pushed the church beyond the known and perhaps comfortable constraints of Palestinian Jewish Christianity. If we’re not careful he might push us beyond our comfortable Western churches as well. Paul stood for the gospel even if it meant standing up to Peter . . . (Gal. 2:11). He stood firm to the end even as an executioner’s blade removed his head. . . .

Rediscovering Paul is not easy; but it is a journey worth taking. Perhaps the goal is too ambitious, maybe the best we can hope for is to have a better handle on Paul and his message. Nonetheless, you are ready for the next step: Imitate Paul.1

May the Lord give each of us grace to be as bold and invested as Paul was, persevering by the power of the Spirit to the end of the race.


1 Capes, 413-414.

网上牧师杂志–中文版(简体), SCh Ed, Issue 42 2022 年 冬季

A ministry of…

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

I.加强讲解式讲道
传讲新约福音,第一部分

在这一期,我要开始探讨如何传讲福音故事。约占新约一半的四福音书,集中在耶稣的生活和事工(可1:1;太1:1;徒1:1-2;约20:31)。既然耶稣基督是四福音书的中心,所以我们对福音的理解和传讲也应该以基督为先。

在福音书中,耶稣基督被描述为成全了律法、第二个摩西、先知书预言要来的那位。因此,我们拿起福音书的任何一段,都要先问一下“这一段告诉了我们哪些关于耶稣基督的好消息,他对我们的爱,他的使命,他的苦难,死亡以及复活,他的再来,他对我们和社会的旨意?” (Sidney Greidanus, “Preaching in the Gospels”, 333)

另外,我们也要问,其他角色在福音中的作用是什么?我认为,不论什么时候当另一个角色出现在福音书的故事中,都加强或者促进了耶稣的信息和事工以及我们对他的理解。比如,如果你传讲约6:1-14,安德烈和腓力说了什么和做了什么来回应耶稣,从故事的角度说是很重要的。因此,为了恰当地理解这个故事,我们需要对此加以解释。不论怎样,这个故事的中心在于耶稣是谁以及在这个事件中他如何表现自己。我们得知安德烈和腓力并不知道耶稣是谁,因为如果他们知道的话,他们就不会像故事里说的和做的那样。这个故事的重要在于既然耶稣是神,(1)他能使石头变成面包(给众人吃)或者(2)他能让鱼嘴里吐出钱来(去买面包),或者(3)就像他们所看到的,他能够增多五个饼和两条鱼来喂饱众人。对耶稣问题的答案就是,耶稣不需要去买面包,因为他是造物主。这就是我所说的对这个故事以基督为中心的理解。

就像这个故事,福音故事的主要目的在于记录作者关于耶稣是神以及他的性格的神学理论,难道这就是作者想教给我们的所有东西吗?或者,我们能从他们身上学到什么实用的经验教训并应用到我们自己的生活中?我认为次要的角色,比如安德烈和腓力在福音故事中扮演了非常重要的角色。他们不但突出了耶稣的生命和事工,而且体现了人的有限、需要、罪和不信实等,尤其在他们和耶稣的关系以及对他的理解上。我们必须小心,不要把这些福音故事仅仅归结为道德教训,并且可以肯定的是,作者在叙述这些次要人物的细节时,也想要让我们从他们身上看到我们自己(我们的不信,有限的理解和对耶稣的不信靠)。在他们身上,我们看到现实生活的例子,我们也像他们一样,在对耶稣究竟是谁的理解上,经历属灵和理论上的波折。虽然这可能并不是福音故事的主要目的,但无疑是重要的一个。

耶稣的事工集中在“宣扬天国的福音”(太4:23;9:35;可1:14-15;路4:43’),一个国度(天国),“临近你们了”(路1:9,11),“临到你们了”(太12:28),“近了”(太3:2;1:7)以及“在你们心里”,因为君王在这里。同样地,耶稣也命令他的门徒宣扬同样的信息(太10:7;路9:2),也就是他们在福音书中为我们记录下的信息。当然,福音的信息在使徒行转(参照徒28:31)和使徒书信中也继续被传扬。

福音书里,旧约在长久等候的救赎终于来到了。这个救赎所有的指向和预表(献祭等)都在基督里得以实现。福音书将这个最后的、一次献上就永远成全的祭放置在历史的背景下展开,即先知们所预言的信息和事件在历史的长河中真实地发生(即成为现实),从旧约最后一个先知(施洗约翰)宣告弥赛亚来了(太3:1),直到耶稣的降生、生活、教导、死亡、复活和升天。现在,我们回过头来看这些事件,我们传道的任务就是跨越时间、文化和神学观点的鸿沟。

A.福音体裁:它的文学风格、结构和特点

“福音”即好消息,关于耶稣基督的好消息(哥前15:1),也是耶稣所宣扬的好消息(可1:14-15)。

1.文学风格。福音的体裁是福音书所独有的,从某种程度上说,使徒行转也是—它延续了这个基本的文学风格,记录了耶稣升天之后基督教会的成长。注意下面的福音书的文学特点…

a)福音是叙事体(简短故事的集锦)。圣灵选择了这样的形式来沟通关于耶稣的信息,以及耶稣所传递的信息,毫无疑问地使我们能够进入到故事里面而不是仅仅学习一系列的历史事实。因此福音书包含了眼见、味道、声音、想象。因此每一个福音,都是由一系列短小的故事组成,其中的一些互相联系的,共同构成一个主题的一部分。

b)福音是传记体的,虽然可能不是我们常用的形式。福音是为了传达以基督为中心的神学历史。因此它们是关于基督的、神学的、传记性的。

c) 福音是“布道性的”(说教的),反应了耶稣和他门徒的教导。

d)福音作者有选择地选择他们的历史材料。每一本福音书都从一个特有的角度,选择性地叙述耶稣生活和教导的一些事件(并不是记录每一个事件),以独特的方式呈现他的生活和事奉。比较福音书对同一事件的不同记载,能够很好地帮助我们理解作者的角度。

e)每一个福音作者的写作都为了符合他特殊的神学目的。例如,约2:31,约翰的目的是为了传福音,但不仅仅是传福音。一个人一旦相信了神的儿子耶稣,他必须活在耶稣里面,和他一起,也为他而活。因此福音作者记载了这些历史事实,将它们呈现在我们面前,使我们能够相信他,也“在他里面有生命”。

f)每一个福音作者都以他独特的神学角度讲述了耶稣—他的生命、教导和事工。因此,马太体现了耶稣是弥赛亚以及他的国度。马可体现了耶稣是一个无瑕疵的、受苦的仆人。路加体现了耶稣是人子(也就是耶稣是完全的人)。约翰体现了耶稣是神的儿子(也就是耶稣的神性)。

因为每一位作者的神学角度不同,因此他们的故事也有不同的起点。马太以耶稣的家谱和出生开头;马可以施洗约翰的信息起头(没有出生的记载);路加以施洗约翰的出生以及后来耶稣的出生起头;约翰以耶稣道成肉身之前的存在起头。

g)福音作者以不同的方式编排他们的素材。每一个福音故事并一定是按时间顺序排列的,有的时候是按主题排列。这就解释了为什么每个福音书的素材顺序是不同的。他们在措辞上也有变化,这反映了一个这样的事实,即福音故事并非来自像录音带一样的复制,并非是一个词一个词复述,而是转述或者浓缩的。他们也并非记录耶稣所说或者做的每件事(参考约21:25)。这就说明了为什么有的时候耶稣的教导是几个小时,但是所记录的内容,我们只需要几分钟就读完了。

h) 每本福音书共同的重点都是耶稣生命的最后几周。这个主题包含了最大比例的素材。比如,在约翰福音中,从12章开始就是关于耶稣生命的最后几周。因此,我们认为,关于福音书包含哪些内容以及如何安排,是圣灵在带领福音作者。

i)福音体裁不是照搬旧约,但是确实与旧约有连续性—比如:

(i)救恩历史的继续。

(ii)一般来说,旧约和福音书都包含叙事史,比喻,律法、末日灾难、神迹等。

(iii)旧约所盼望以及先知所预言的都在基督里得以实现,福音书将这些记录了下来。不论怎样,就题材而言,我认为“福音是一个独特的体裁”。

2.文学结构和特点。三本福音书(马太、马可和路加)被称为“对观/符类”(字面意思:一起看,看起来相似)福音,因为他们包含了相似的材料,而约翰福音却完全不同。

福音是由短小的故事组成的,每一个故事都关于耶稣;有些故事互相联系,组成更大的故事;所有的故事组成一个大的故事。因此,当阅读福音书的时候,问你自己:

a) 这个小故事告诉了我们关于耶稣的什么?

b)根据上下文的背景,作者在这个更大的故事(也就是这些小故事的集合)里面告诉了我们什么?

以路加福音10:25到11:13(参考Duval and Hays, Grasping God’s Word, 248-249)所记录的一系列小故事为例…

a)路加10:25-37讲述了一个想得到永生的律法师的故事。

这一互动的背景开始于律法师对耶稣的提问“我该做什么才可以得永生?”(10:25),他接着问了第二个问题:“谁是我的邻舍”(10:29)。耶稣用了一个关于“一个人从耶路撒冷下耶利哥”的比喻(10:30-35),回答了他想要显明自己有理的第二个问题。

我们从这个故事能够学到的神学原则是:

(i)我们的邻舍是任何有需要的人。

(ii)爱邻舍不受种族、地域、财富以及民族的限制。

b)路加10:38-42记载了耶稣到马利亚和马大家里的故事。

从这个故事中,我们学到的神学原则是,有的时候我们过于忙碌为主做工,却忽视了与他之间的关系。

c)路加11:1-13记载了因着门徒要求 “求主教导我们祷告”(11:1),耶稣教导如何祷告。我们从这里能够学到的神学原则是…

(i)祷告的直接对象是神(父),祷告是对神的敬畏的表达(11:2)。

(ii)祷告包括了请求神供给我们每日的需要,原谅我们的罪债以及请求神保守我们远离试探(11:3-4)。

(iii)我们可以大胆地祷告(11:5-8)

(iv)祷告是对父神的信靠,我们要求的时候回答我们,寻求的时候引领我们,敲门的时候给我们开门(11:9-10)。

(v)作为一位爱我们的父神,神愿意赐予我们祷告的请求(11:11-13).

贯穿这些独立但在神学和主题上有联系的小故事的共同线索是“关系”。

a)路10:25-37 爱以及服事那些有需要的人(也就是我们的“邻舍”),不论他们是谁以及我们对他们有怎样的偏见。

b).路10:38-42 永远要把你与耶稣之间的个人关系、对耶稣的全心投入放在宗教活动(事工)之前。

c).路11:1-13 在祷告中与神交流是一个美好的特权,表达了我们对神的爱以及我们依赖于神供应我们每日的需要。

结语

我希望这篇关于福音书讲道的介绍性的文章,对你理解“福音体裁—它的文学风格、结构和特点”能够有帮助。下次我将继续这个主题,提供一些关于解释的提示和原则,将帮助你进一步理解和传讲福音故事。

II.加强圣经化领导
“和好的职分,第三部分:神百姓的和好” (哥后. 6:1-6:10)

我们继续研究保罗写给哥林多教会的精彩牧养指导。到目前为止,我们已经讨论过的这一系列文章如下所列…

哥后2:14-3:3,事工中有信心

哥后4:1-16 真实事奉的本质:

第一部分,信息的本质,哥后4:1-6(2012夏)

第二部分,事奉的本质,哥后4:7-16(2013夏)

哥后4:16-5:17,事奉的动力

第一部分,我们将来的转变,哥后4:16-5:9(2013秋)

第二部分,我们在神面前交账,哥后5:1-13(2014冬)

第三部分,基督舍己的爱,哥后5:14-17(2021春)

哥后5:18-7:16,和好的职分

第一部分:所有人的和好,哥后5:18-21(2021夏)

第二部分,神百姓的和好,哥后6:1-7:16

1.呼吁神的百姓与神和好,哥后6:1-2(2021秋)

2.呼吁神的百姓与神的执事和好(6:3-7:16).

a)基于一个值得称赞的事工, 呼吁和好,哥后6:3-10(2021秋和2022冬)

b)基于一个牧养的心,呼吁和好,哥后6:11-7:16(在接下来的版本中)

在本刊的上一期杂志中(2021秋,41期)我们完成了对哥林多后书6:5的学习,第二部分进行到一半:“基于一个值得称赞的事工,呼吁和好。”我们注意到,一个事工值得称赞,因为

(i)忍受身体上的苦难(6:4-5)

(ii)持守道德标准(6:6-7)

(iii) 忍耐矛盾的现实(6:8-10)

上一期中,我们探讨了(i)一个值得称赞的事工忍受身体上的苦难,这次我们要学习…

ii)一个值得称赞的事工持守道德标准(6:6-7)。道德标准有利于识别和确认一个值得称赞的“神的事工”(6:4。保罗的事工在道德上展现了 、知、恒忍、恩慈、圣灵的感化、无心、真的道理、神的大能、仁的兵器在左在右”。这些道德标准在适当的例证和支持下,成为值得称赞的事工和事工的特征。作为神的执事,使徒保罗克服了各种身体上的苦难(6:4-5),保持道德标准, “在各的事工表明自己”(6:4

让我们一起来学习一下这些使事工值得称赞的道德标准…

”(6:6a意味着,我们作为神的仆人,坚持和践行圣洁的生活,以持守我们的道德标准。我们要活得无可指责,在我们的生活中没有任何事情可以正当地使我们丧失信誉。我们是正直的人。这显然是使我们的事工值得称赞的根本。

”(6:6b指的是我们的理解,尤其是对属灵的事的理解,坚固我们的事工。我们道德和行为的标准必须建立在对神真理的理解上。

恒忍”(6:6c。事奉需要很多的耐心,尤其是对那些反对我们,爱辩论却没有坚固的圣经基础的人。保罗在这里就面对哥林多教会那些批评反对他的人。他深知耐心的考验。

.恩慈”(6:6d是基督的怜悯、恩典和温柔。当保罗在身体上遭受反对他的人的苦待时,当他在情感上遭受那些认识他、本应更好地对待他的人的伤害时(比如哥林多教徒),耐心和恩慈无疑使他能够适当地处理和回应这些问题。有人指出,耐心是被动的,恩慈是主动的(P. Barnett, cited in David E. Garland, 2 Corinthians, 308)。难怪这两个道德品质涵盖了保罗在任何环境中的表现,不论是面对福音敌对者的反对和逼迫,还是面对神百姓的批评和拒绝。他效仿了耶稣的榜样,“他被口,被害不威吓的,只将自己交托那按公义审判人的主”(彼前2:23)。

圣灵的感化”(6:6e。有的人认为这里指的是人的灵。但相反的是,圣灵常常与圣洁、耐心、恩慈、知识等联系起来(参考罗14;17;15:13;哥前12:8;加5:22)。毕竟,是圣灵使我们能够有这些道德品质。保罗一定是靠着圣灵的大能才具备这些圣灵的果子。

只有“被圣灵充的人才能充分地表现出恰当的道德标准(弗5:18),他们靠着圣灵的能力生活和事奉神。实际上,接下来“真的道理”“神的大能”以及“仁的兵器”进一步说明了保罗在这里指的是圣灵,他作为神的使者赋予我们能力,使神的执事能够活出这些行为品质。

心”(6:6f。真实的爱是一个值得称赞的事工的另一个组成部分。真实的爱是没有虚假的爱、不伪装的爱。实际上,保罗心里可能有一个鲜明的对比,想到哥林多教会对他的爱是虚伪的、有条件的、偶尔的。

的道理”(6:7a,经文。保罗也有可能指的是所说的真实的话。但是有可能保罗在这里指的是神的话,神的话就是真理,也阐明真理。

神的大能” 6:7b。正如一个在事奉中持守道德标准的牧师,靠着圣灵的能力,就是“神的大能”,能够以模范的道德方式行事。我们自己完全没有能力在事奉上为神活出模范的生命。我们只有被“神的大能”驱使,“靠着圣灵”行事,而不是我们自己的能力,才能做到。(参考罗1:16;15:19;哥前1:18;2:4-5;帖前1:5)

的兵器在左在右”(6:7c。我们不但靠着神赐予的能力来事奉,而且在我们事工的属灵争战中,神保守我们,他赐予我们属灵的“仁兵器”“在左在右”似乎指的是,在任何情况下神都保护我们,不论攻击从哪而来,不论在什么情况下攻击出现,也不论是什么样的攻击,不论我们是面对“荣耀”“羞辱”名”“美名”(6:8).

因此,保罗就这八个道德标准对比了真正的执事和骗子,也就是批评他的假使徒。福音真正的执事持守他的道德行为和标准,毫不动摇。

所以,一个值得称赞的事工被人所知,通过它(1)忍受身体上的苦难(6:4-5);(2)持守道德标准(6:6-7),以及…

(iii)一个值得称赞的事工忍受矛盾的现实(6:8-10)。在这里,保罗描述了9个矛盾的状况,通过这些情况,他坚持不懈,而他的事奉仍然是值得称赞的。靠着真实的道理,神的大能,以及神仁义的兵器作为他面对攻击或者防御的武器,保罗能够面对任何的环境,不论是真的还是假的,不论是赞美还是反对,不论是鼓励还是不鼓励。

荣耀、羞辱、名、美名”(6:8a。保罗当然知道,忍受对他本人以及对他事奉的各种不同的评价和报告是什么滋味。前一分钟,人们跪倒在地,把他当作神来崇拜;下一分钟,他们就要用石头打死他(比如在路司得,徒14:8-9). 有些报道称赞他的事工;而其他人则怀疑;有些报道纯粹是邪恶和歪曲事实;而有些报道是好的。 但是,无论别人尊崇他或羞辱他,称赞他或说他坏话,保罗都在事奉中忍耐,因为他要得神的称赞。

列表继续,这里有两个对立的悖论—也就是别人如何看待他和他实际是什么样的人之间的对立…

似乎是惑人的,却是诚实的”(8b。尽管他的敌人认为他是个骗子,尽管哥林多人认为他说的不是真话(比如哥后1:17-20),但实际上保罗用爱心说诚实话。其他人(可能是假使徒)可能认为(和指控)他是个骗子,引导人们走弯曲的道路,但事实上保罗教导的是真实的。因此,不要让他人的指控妨碍了你的事工。

似乎不人所知,却是人所共知”(6:9a。虽然保罗并不争取名声或者公众的赞誉,但毫无疑问他很有名望,虽然可能并非通过直接的接触。更具体地说,那些与他不亲近(或反对他)的人并不真正了解他牧养的心和正直的性格。在这个程度上说,他“不人所知”。而且,他也不是那种轻易表露内心想法和感情的人(像他在使徒书信中一样)。但是对那些他亲身牧养的人来说,他是人所共知的。他的动机,他的信息,他的道德,他的原则,他生活的方式,他对神的忠诚,他对福音坚定的宣传都是人所共知的。

现在对立的悖论转移到互补的悖论

似乎要死,却是活着的”(6:9c。死亡在保罗的事奉中一直都是随时都有可能发生的现实—这是一种职业危险。这是他所面对的苦难的结果(哥后4:8-10;徒11:24-25;16:19-26)。这也是活在“与基督一同受苦,效仿他的死”这样的关系中所面对的现实(腓 3:10; 哥后 4:11)。

“似乎受责罚,却是不至命的”(6:9c。保罗把在事奉中所经受的苦难、反对和逼迫看做是神对他的“管教(和合本译为责罚”)”(哥前11:32;来12:6)。 神使他经历这些试炼,虽然是严厉的,却没有死。在这段经文中,保罗似乎是在引用这些极端的经历,说明籍着这些经历,“值得称赞的”执事们以他们鲜明的基督式的反应证明了他们是谁。他们把这样的环境,看做神的管教之手,为要叫他们得益处和成长。

似乎愁,却是常常快的”(6:10a。尽管保罗积极地看待生活和事工,但这并不代表他没有忧愁(比如哥前2:1-3;罗9:2;腓2:27)。但是他能够在面对忧伤的时候,在基督里仍然有不可动摇的喜乐。

似乎贫穷,却是叫多人富足”(6:10b。保罗靠做帐篷为生。毫无疑问,这样的工作并不能使他富有。传讲福音也不能使他富有(哥后2:17;4:2;腓4:12)。事实上,他选择贫穷是为了不负债或者不成为任何人的负担(哥后11:9;12:6),是为了不使福音受损(徒20:33-35)。但是通过他的事工,他却使很多人属灵上富足(哥前4:8;哥后1:6)。

似乎一无所有,却是样样都有的”(6:10c。尽管保罗贫穷,但是他并不是在叫屈。他在基督里样样都有。他是富足的(腓4:12)。

结语

保罗描述一个值得称赞的事工和执事的目的是为了“免得这职分被人诽谤”(6:3)。值得称赞的事工能够承受任何人的审视之光,因为这样的执事能够在各种困难和压迫的环境中表现得令人钦佩,例如忍受身体上的痛苦(6:4-5),持守道德标准(6:6-7),以及忍受矛盾的现实(6:8-10).。

由此看出,保罗把真诚和值得称赞的执事与那些不诚实和欺诈的执事做对比。正如一位评论员所说,“保罗认为福音因着那些贪婪、误会、无知、傲慢、愤怒、粗鲁、无情、虚假爱人的执事而受损,他们结交那些他们认为在某些方面对他们有益的人。这样的执事既没有圣灵也没有神的大能”(David E. Garland, 2 Corinthians, 310)。

希望我们被这次的学习鼓舞,使我们的事工无可指摘,我们自己行事为人能够荣耀神。

III. 讲道大纲

题目:像基督学习,做有影响力的基督徒,第一部分(太5:13)

主题:有影响力的基督徒是那些为了神的缘故对世界做出改变的人

要点 1:当我们为神而影响世界时,我们完成我们的使命(5:13a)

是世上的

1a.要在个堕落、走向死亡的世界里有予人生命的影响力。

(i)…通过抵挡罪的侵蚀保守世界

(ii)…通过从罪的感染下净化世界

1b.要在一个不道德和没有信仰的世界里成一个明的影响者

(i) …在不失去我们身份的前提下渗透这个世界

(ii) …在不让人反感的前提下调节世界的口味

要点 2. 如果我们在世上成为对神无用的,我们的使命就失败了(5:13b)

若失了味,怎能叫他再咸呢?以后无用,不过丢在外面,被人残踏了”

2a.如果我们失去了神在这个世界上对我们的目的,我们就会变得无用

–也就是像盐一样“失了味”

2b.如果我们失去了在这个世界上在神里面的价值,我们就会变得无用

–也就是变得“对什么都没有好处”

Related Topics: Pastors

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 42 2022 年 冬季

A ministry of…

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

I.加強講解式講道
傳講新約福音,第一部分

在這一期,我要開始探討如何傳講福音故事。約占新約一半的四福音書,集中在耶穌的生活和事工(可1:1;太1:1;徒1:1-2;約20:31)。既然耶穌基督是四福音書的中心,所以我們對福音的理解和傳講也應該以基督為先。

在福音書中,耶穌基督被描述為成全了律法、第二個摩西、先知書預言要來的那位。因此,我們拿起福音書的任何一段,都要先問一下“這一段告訴了我們哪些關於耶穌基督的好消息,他對我們的愛,他的使命,他的苦難,死亡以及復活,他的再來,他對我們和社會的旨意?” (Sidney Greidanus, “Preaching in the Gospels”, 333)

另外,我們也要問,其他角色在福音中的作用是什麼?我認為,不論什麼時候當另一個角色出現在福音書的故事中,都加強或者促進了耶穌的資訊和事工以及我們對他的理解。比如,如果你傳講約6:1-14,安德列和腓力說了什麼和做了什麼來回應耶穌,從故事的角度說是很重要的。因此,為了恰當地理解這個故事,我們需要對此加以解釋。不論怎樣,這個故事的中心在於耶穌是誰以及在這個事件中他如何表現自己。我們得知安德列和腓力並不知道耶穌是誰,因為如果他們知道的話,他們就不會像故事裡說的和做的那樣。這個故事的重要在於既然耶穌是神,(1)他能使石頭變成麵包(給眾人吃)或者(2)他能讓魚嘴裡吐出錢來(去買麵包),或者(3)就像他們所看到的,他能夠增多五個餅和兩條魚來喂飽眾人。對耶穌問題的答案就是,耶穌不需要去買麵包,因為他是造物主。這就是我所說的對這個故事以基督為中心的理解。

就像這個故事,福音故事的主要目的在於記錄作者關於耶穌是神以及他的性格的神學理論,難道這就是作者想教給我們的所有東西嗎?或者,我們能從他們身上學到什麼實用的經驗教訓並應用到我們自己的生活中?我認為次要的角色,比如安德列和腓力在福音故事中扮演了非常重要的角色。他們不但突出了耶穌的生命和事工,而且體現了人的有限、需要、罪和不信實等,尤其在他們和耶穌的關係以及對他的理解上。我們必須小心,不要把這些福音故事僅僅歸結為道德教訓,並且可以肯定的是,作者在敘述這些次要人物的細節時,也想要讓我們從他們身上看到我們自己(我們的不信,有限的理解和對耶穌的不信靠)。在他們身上,我們看到現實生活的例子,我們也像他們一樣,在對耶穌究竟是誰的理解上,經歷屬靈和理論上的波折。雖然這可能並不是福音故事的主要目的,但無疑是重要的一個。

耶穌的事工集中在“宣揚天國的福音”(太4:23;9:35;可1:14-15;路4:43’),一個國度(天國),“臨近你們了”(路1:9,11),“臨到你們了”(太12:28),“近了”(太3:2;1:7)以及“在你們心裡”,因為君王在這裡。同樣地,耶穌也命令他的門徒宣揚同樣的資訊(太10:7;路9:2),也就是他們在福音書中為我們記錄下的資訊。當然,福音的資訊在使徒行轉(參照徒28:31)和使徒書信中也繼續被傳揚。

福音書裡,舊約在長久等候的救贖終於來到了。這個救贖所有的指向和預表(獻祭等)都在基督裡得以實現。福音書將這個最後的、一次獻上就永遠成全的祭放置在歷史的背景下展開,即先知們所預言的資訊和事件在歷史的長河中真實地發生(即成為現實),從舊約最後一個先知(施洗約翰)宣告彌賽亞來了(太3:1),直到耶穌的降生、生活、教導、死亡、復活和升天。現在,我們回過頭來看這些事件,我們傳道的任務就是跨越時間、文化和神學觀點的鴻溝。

A.福音體裁:它的文學風格、結構和特點

“福音”即好消息,關於耶穌基督的好消息(哥前15:1),也是耶穌所宣揚的好消息(可1:14-15)。

1.文學風格。福音的體裁是福音書所獨有的,從某種程度上說,使徒行轉也是—它延續了這個基本的文學風格,記錄了耶穌升天之後基督教會的成長。注意下面的福音書的文學特點…

a)福音是敘事體(簡短故事的集錦)。聖靈選擇了這樣的形式來溝通關於耶穌的資訊,以及耶穌所傳遞的資訊,毫無疑問地使我們能夠進入到故事裡面而不是僅僅學習一系列的歷史事實。因此福音書包含了眼見、味道、聲音、想像。因此每一個福音,都是由一系列短小的故事組成,其中的一些互相聯繫的,共同構成一個主題的一部分。

b)福音是傳記體的,雖然可能不是我們常用的形式。福音是為了傳達以基督為中心的神學歷史。因此它們是關於基督的、神學的、傳記性的。

c) 福音是“佈道性的”(說教的),反應了耶穌和他門徒的教導。

d)福音作者有選擇地選擇他們的歷史材料。每一本福音書都從一個特有的角度,選擇性地敘述耶穌生活和教導的一些事件(並不是記錄每一個事件),以獨特的方式呈現他的生活和事奉。比較福音書對同一事件的不同記載,能夠很好地説明我們理解作者的角度。

e)每一個福音作者的寫作都為了符合他特殊的神學目的。例如,約2:31,約翰的目的是為了傳福音,但不僅僅是傳福音。一個人一旦相信了神的兒子耶穌,他必須活在耶穌裡面,和他一起,也為他而活。因此福音作者記載了這些歷史事實,將它們呈現在我們面前,使我們能夠相信他,也“在他裡面有生命”。

f)每一個福音作者都以他獨特的神學角度講述了耶穌—他的生命、教導和事工。因此,馬太體現了耶穌是彌賽亞以及他的國度。馬可體現了耶穌是一個無瑕疵的、受苦的僕人。路加體現了耶穌是人子(也就是耶穌是完全的人)。約翰體現了耶穌是神的兒子(也就是耶穌的神性)。

因為每一位作者的神學角度不同,因此他們的故事也有不同的起點。馬太以耶穌的家譜和出生開頭;馬可以施洗約翰的資訊起頭(沒有出生的記載);路加以施洗約翰的出生以及後來耶穌的出生起頭;約翰以耶穌道成肉身之前的存在起頭。

g)福音作者以不同的方式編排他們的素材。每一個福音故事並一定是按時間順序排列的,有的時候是按主題排列。這就解釋了為什麼每個福音書的素材順序是不同的。他們在措辭上也有變化,這反映了一個這樣的事實,即福音故事並非來自像錄音帶一樣的複製,並非是一個詞一個詞複述,而是轉述或者濃縮的。他們也並非記錄耶穌所說或者做的每件事(參考約21:25)。這就說明了為什麼有的時候耶穌的教導是幾個小時,但是所記錄的內容,我們只需要幾分鐘就讀完了。

h) 每本福音書共同的重點都是耶穌生命的最後幾周。這個主題包含了最大比例的素材。比如,在約翰福音中,從12章開始就是關於耶穌生命的最後幾周。因此,我們認為,關於福音書包含哪些內容以及如何安排,是聖靈在帶領福音作者。

i)福音體裁不是照搬舊約,但是確實與舊約有連續性—比如:

(i)救恩歷史的繼續。

(ii)一般來說,舊約和福音書都包含敘事史,比喻,律法、末日災難、神跡等。

(iii)舊約所盼望以及先知所預言的都在基督裡得以實現,福音書將這些記錄了下來。不論怎樣,就題材而言,我認為“福音是一個獨特的體裁”。

2.文學結構和特點。三本福音書(馬太、馬可和路加)被稱為“對觀/符類”(字面意思:一起看,看起來相似)福音,因為他們包含了相似的材料,而約翰福音卻完全不同。

福音是由短小的故事組成的,每一個故事都關於耶穌;有些故事互相聯繫,組成更大的故事;所有的故事組成一個大的故事。因此,當閱讀福音書的時候,問你自己:

a) 這個小故事告訴了我們關於耶穌的什麼?

b)根據上下文的背景,作者在這個更大的故事(也就是這些小故事的集合)裡面告訴了我們什麼?

以路加福音10:25到11:13(參考Duval and Hays, Grasping God’s Word, 248-249)所記錄的一系列小故事為例…

a)路加10:25-37講述了一個想得到永生的律法師的故事。

這一互動的背景開始于律法師對耶穌的提問“我該做什麼才可以得永生?”(10:25),他接著問了第二個問題:“誰是我的鄰舍”(10:29)。耶穌用了一個關於“一個人從耶路撒冷下耶利哥”的比喻(10:30-35),回答了他想要顯明自己有理的第二個問題。

我們從這個故事能夠學到的神學原則是:

(i)我們的鄰舍是任何有需要的人。

(ii)愛鄰舍不受種族、地域、財富以及民族的限制。

b)路加10:38-42記載了耶穌到馬利亞和馬大家裡的故事。

從這個故事中,我們學到的神學原則是,有的時候我們過於忙碌為主做工,卻忽視了與他之間的關係。

c)路加11:1-13記載了因著門徒要求 “求主教導我們禱告”(11:1),耶穌教導如何禱告。我們從這裡能夠學到的神學原則是…

(i)禱告的直接物件是神(父),禱告是對神的敬畏的表達(11:2)。

(ii)禱告包括了請求神供給我們每日的需要,原諒我們的罪債以及請求神保守我們遠離試探(11:3-4)。

(iii)我們可以大膽地禱告(11:5-8)

(iv)禱告是對父神的信靠,我們要求的時候回答我們,尋求的時候引領我們,敲門的時候給我們開門(11:9-10)。

(v)作為一位愛我們的父神,神願意賜予我們禱告的請求(11:11-13).

貫穿這些獨立但在神學和主題上有聯繫的小故事的共同線索是“關係”。

a)路10:25-37 愛以及服事那些有需要的人(也就是我們的“鄰舍”),不論他們是誰以及我們對他們有怎樣的偏見。

b).路10:38-42 永遠要把你與耶穌之間的個人關係、對耶穌的全心投入放在宗教活動(事工)之前。

c).路11:1-13 在禱告中與神交流是一個美好的特權,表達了我們對神的愛以及我們依賴於神供應我們每日的需要。

結語

我希望這篇關於福音書講道的介紹性的文章,對你理解“福音體裁—它的文學風格、結構和特點”能夠有幫助。下次我將繼續這個主題,提供一些關於解釋的提示和原則,將幫助你進一步理解和傳講福音故事。

II.加強聖經化領導
“和好的職分,第三部分:神百姓的和好” (哥後. 6:1-6:10)

我們繼續研究保羅寫給哥林多教會的精彩牧養指導。到目前為止,我們已經討論過的這一系列文章如下所列…

哥後2:14-3:3,事工中有信心

哥後4:1-16 真實事奉的本質:

第一部分,資訊的本質,哥後4:1-6(2012夏)

第二部分,事奉的本質,哥後4:7-16(2013夏)

哥後4:16-5:17,事奉的動力

第一部分,我們將來的轉變,哥後4:16-5:9(2013秋)

第二部分,我們在神面前交帳,哥後5:1-13(2014冬)

第三部分,基督舍己的愛,哥後5:14-17(2021春)

哥後5:18-7:16,和好的職分

第一部分:所有人的和好,哥後5:18-21(2021夏)

第二部分,神百姓的和好,哥後6:1-7:16

1.呼籲神的百姓與神和好,哥後6:1-2(2021秋)

2.呼籲神的百姓與神的執事和好(6:3-7:16).

a)基於一個值得稱讚的事工, 呼籲和好,哥後6:3-10(2021秋和2022冬)

b)基於一個牧養的心,呼籲和好,哥後6:11-7:16(在接下來的版本中)

在本刊的上一期雜誌中(2021秋,41期)我們完成了對哥林多後書6:5的學習,第二部分進行到一半:“基於一個值得稱讚的事工,呼籲和好。”我們注意到,一個事工值得稱讚,因為

(i)忍受身體上的苦難(6:4-5)

(ii)持守道德標準(6:6-7)

(iii) 忍耐矛盾的現實(6:8-10)

上一期中,我們探討了(i)一個值得稱讚的事工忍受身體上的苦難,這次我們要學習…

ii)一個值得稱讚的事工持守道德標準(6:6-7)。道德標準有利於識別和確認一個值得稱讚的“神的事工”(6:4。保羅的事工在道德上展現了 廉潔、知識、恒忍、恩慈、聖靈的感化、無偽的愛心、真實的道理、神的大能、仁義的兵器在左在右”。這些道德標準在適當的例證和支持下,成為值得稱讚的事工和事工的特徵。作為神的執事,使徒保羅克服了各種身體上的苦難(6:4-5),保持道德標準, “在各樣的事工表明自己”(6:4

讓我們一起來學習一下這些使事工值得稱讚的道德標準…

廉潔”(6:6a意味著,我們作為神的僕人,堅持和踐行聖潔的生活,以持守我們的道德標準。我們要活得無可指責,在我們的生活中沒有任何事情可以正當地使我們喪失信譽。我們是正直的人。這顯然是使我們的事工值得稱讚的根本。

知識”(6:6b指的是我們的理解,尤其是對屬靈的事的理解,堅固我們的事工。我們道德和行為的標準必須建立在對神真理的理解上。

恒忍”(6:6c。事奉需要很多的耐心,尤其是對那些反對我們,愛辯論卻沒有堅固的聖經基礎的人。保羅在這裡就面對哥林多教會那些批評反對他的人。他深知耐心的考驗。

.恩慈”(6:6d是基督的憐憫、恩典和溫柔。當保羅在身體上遭受反對他的人的苦待時,當他在情感上遭受那些認識他、本應更好地對待他的人的傷害時(比如哥林多教徒),耐心和恩慈無疑使他能夠適當地處理和回應這些問題。有人指出,耐心是被動的,恩慈是主動的(P. Barnett, cited in David E. Garland, 2 Corinthians, 308)。難怪這兩個道德品質涵蓋了保羅在任何環境中的表現,不論是面對福音敵對者的反對和逼迫,還是面對神百姓的批評和拒絕。他效仿了耶穌的榜樣,“他被罵不還口,被害不說威嚇的話,只將自己交托那按公義審判人的主”(彼前2:23)。

聖靈的感化”(6:6e。有的人認為這裡指的是人的靈。但相反的是,聖靈常常與聖潔、耐心、恩慈、知識等聯繫起來(參考羅14;17;15:13;哥前12:8;加5:22)。畢竟,是聖靈使我們能夠有這些道德品質。保羅一定是靠著聖靈的大能才具備這些聖靈的果子。

只有“被聖靈充滿”的人才能充分地表現出恰當的道德標準(弗5:18),他們靠著聖靈的能力生活和事奉神。實際上,接下來“真實的道理”“神的大能”以及“仁義的兵器”進一步說明了保羅在這裡指的是聖靈,他作為神的使者賦予我們能力,使神的執事能夠活出這些行為品質。

無偽的愛心”(6:6f。真實的愛是一個值得稱讚的事工的另一個組成部分。真實的愛是沒有虛假的愛、不偽裝的愛。實際上,保羅心裡可能有一個鮮明的對比,想到哥林多教會對他的愛是虛偽的、有條件的、偶爾的。

真實的道理”(6:7a,經文。保羅也有可能指的是所說的真實的話。但是有可能保羅在這裡指的是神的話,神的話就是真理,也闡明真理。

神的大能” 6:7b。正如一個在事奉中持守道德標準的牧師,靠著聖靈的能力,就是“神的大能”,能夠以模範的道德方式行事。我們自己完全沒有能力在事奉上為神活出模範的生命。我們只有被“神的大能”驅使,“靠著聖靈”行事,而不是我們自己的能力,才能做到。(參考羅1:16;15:19;哥前1:18;2:4-5;帖前1:5)

仁義的兵器在左在右”(6:7c。我們不但靠著神賜予的能力來事奉,而且在我們事工的屬靈爭戰中,神保守我們,他賜予我們屬靈的“仁義兵器”“在左在右”似乎指的是,在任何情況下神都保護我們,不論攻擊從哪而來,不論在什麼情況下攻擊出現,也不論是什麼樣的攻擊,不論我們是面對“榮耀”“羞辱”“惡名”“美名”(6:8).

因此,保羅就這八個道德標準對比了真正的執事和騙子,也就是批評他的假使徒。福音真正的執事持守他的道德行為和標準,毫不動搖。

所以,一個值得稱讚的事工被人所知,通過它(1)忍受身體上的苦難(6:4-5);(2)持守道德標準(6:6-7),以及…

(iii)一個值得稱讚的事工忍受矛盾的現實(6:8-10)。在這裡,保羅描述了9個矛盾的狀況,通過這些情況,他堅持不懈,而他的事奉仍然是值得稱讚的。靠著真實的道理,神的大能,以及神仁義的兵器作為他面對攻擊或者防禦的武器,保羅能夠面對任何的環境,不論是真的還是假的,不論是讚美還是反對,不論是鼓勵還是不鼓勵。

榮耀、羞辱、惡名、美名”(6:8a。保羅當然知道,忍受對他本人以及對他事奉的各種不同的評價和報告是什麼滋味。前一分鐘,人們跪倒在地,把他當作神來崇拜;下一分鐘,他們就要用石頭打死他(比如在路司得,徒14:8-9). 有些報導稱讚他的事工;而其他人則懷疑;有些報導純粹是邪惡和歪曲事實;而有些報導是好的。 但是,無論別人尊崇他或羞辱他,稱讚他或說他壞話,保羅都在事奉中忍耐,因為他要得神的稱讚。

列表繼續,這裡有兩個對立的悖論—也就是別人如何看待他和他實際是什麼樣的人之間的對立…

似乎是誘惑人的,卻是誠實的”(8b。儘管他的敵人認為他是個騙子,儘管哥林多人認為他說的不是真話(比如哥後1:17-20),但實際上保羅用愛心說誠實話。其他人(可能是假使徒)可能認為(和指控)他是個騙子,引導人們走彎曲的道路,但事實上保羅教導的是真實的。因此,不要讓他人的指控妨礙了你的事工。

似乎不為人所知,卻是人所共知”(6:9a。雖然保羅並不爭取名聲或者公眾的讚譽,但毫無疑問他很有名望,雖然可能並非通過直接的接觸。更具體地說,那些與他不親近(或反對他)的人並不真正瞭解他牧養的心和正直的性格。在這個程度上說,他“不為人所知”。而且,他也不是那種輕易表露內心想法和感情的人(像他在使徒書信中一樣)。但是對那些他親身牧養的人來說,他是人所共知的。他的動機,他的資訊,他的道德,他的原則,他生活的方式,他對神的忠誠,他對福音堅定的宣傳都是人所共知的。

現在對立的悖論轉移到互補的悖論

似乎要死,卻是活著的”(6:9c。死亡在保羅的事奉中一直都是隨時都有可能發生的現實—這是一種職業危險。這是他所面對的苦難的結果(哥後4:8-10;徒11:24-25;16:19-26)。這也是活在“與基督一同受苦,效仿他的死”這樣的關係中所面對的現實(腓 3:10; 哥後 4:11)。

“似乎受責罰,卻是不至喪命的”(6:9c。保羅把在事奉中所經受的苦難、反對和逼迫看做是神對他的“管教(和合本譯為“責罰”)”(哥前11:32;來12:6)。 神使他經歷這些試煉,雖然是嚴厲的,卻沒有死。在這段經文中,保羅似乎是在引用這些極端的經歷,說明籍著這些經歷,“值得稱讚的”執事們以他們鮮明的基督式的反應證明了他們是誰。他們把這樣的環境,看做神的管教之手,為要叫他們得益處和成長。

似乎憂愁,卻是常常快樂的”(6:10a。儘管保羅積極地看待生活和事工,但這並不代表他沒有憂愁(比如哥前2:1-3;羅9:2;腓2:27)。但是他能夠在面對憂傷的時候,在基督裡仍然有不可動搖的喜樂。

似乎貧窮,卻是叫許多人富足”(6:10b。保羅靠做帳篷為生。毫無疑問,這樣的工作並不能使他富有。傳講福音也不能使他富有(哥後2:17;4:2;腓4:12)。事實上,他選擇貧窮是為了不負債或者不成為任何人的負擔(哥後11:9;12:6),是為了不使福音受損(徒20:33-35)。但是通過他的事工,他卻使很多人屬靈上富足(哥前4:8;哥後1:6)。

似乎一無所有,卻是樣樣都有的”(6:10c。儘管保羅貧窮,但是他並不是在叫屈。他在基督裡樣樣都有。他是富足的(腓4:12)。

結語

保羅描述一個值得稱讚的事工和執事的目的是為了“免得這職分被人誹謗”(6:3)。值得稱讚的事工能夠承受任何人的審視之光,因為這樣的執事能夠在各種困難和壓迫的環境中表現得令人欽佩,例如忍受身體上的痛苦(6:4-5),持守道德標準(6:6-7),以及忍受矛盾的現實(6:8-10).。

由此看出,保羅把真誠和值得稱讚的執事與那些不誠實和欺詐的執事做對比。正如一位評論員所說,“保羅認為福音因著那些貪婪、誤會、無知、傲慢、憤怒、粗魯、無情、虛假愛人的執事而受損,他們結交那些他們認為在某些方面對他們有益的人。這樣的執事既沒有聖靈也沒有神的大能”(David E. Garland, 2 Corinthians, 310)。

希望我們被這次的學習鼓舞,使我們的事工無可指摘,我們自己行事為人能夠榮耀神。

III. 講道大綱

題目:像基督學習,做有影響力的基督徒,第一部分(太5:13)

主題:有影響力的基督徒是那些為了神的緣故對世界做出改變的人

要點 1:當我們為神而影響世界時,我們完成我們的使命(5:13a)

你們是世上的鹽

1a.我們要在這個墮落、走向死亡的世界裡有賜予人生命的影響力。

(i)…通過抵擋罪的侵蝕保守世界

(ii)…通過從罪的感染下淨化世界

1b.我們要在一個不道德和沒有信仰的世界裡成為一個明顯的影響者

(i) …在不失去我們身份的前提下滲透這個世界

(ii) …在不讓人反感的前提下調節世界的口味

要點 2. 如果我們在世上成為對神無用的,我們的使命就失敗了(5:13b)

“鹽若失了味,怎能叫他再鹹呢?以後無用,不過丟在外面,被人殘踏了”

2a.如果我們失去了神在這個世界上對我們的目的,我們就會變得無用

–也就是像鹽一樣“失了味”

2b.如果我們失去了在這個世界上在神裡面的價值,我們就會變得無用

–也就是變得“對什麼都沒有好處”

Related Topics: Pastors

网上牧师杂志–中文版(简体), SCh Ed, Issue 41 2021 年 秋季

A ministry of…

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

I.加强讲解式讲道
传讲希伯来诗歌(第二部分)

在上一期的杂志中(2021夏),我介绍了一些希伯来诗的文学特色。我们讨论了…

A.诗篇的类型

B.诗篇修辞的目的和功能

C.希伯来诗修辞的结构

D.希伯来诗的文学手法

…在这里,我将简要介绍希伯来诗歌布道的另外两个方面…

E.希伯来诗讲道方面的应用

一般来说,要确保你解释和应用每一首诗篇都与它的神学和历史背景相一致。虽然诗篇作者和神百姓的困境或抱怨一般也可能是我们的困境或抱怨,但我们必须确保不要总试图把诗篇作者的境况直接转移到我们自己身上。比如,和诗篇作者不同,我们并非在绝望中等待,期望未来弥赛亚的救赎—从我们在救赎历史中所处的位置,弥赛亚已经来了。因此,这使我们有了一个不同的视角,即使我们可能与诗篇作者有相似的生活环境。

但不论怎样,传讲希伯来诗帮助我们的听众获得一些能够应用于生活不同领域的圣经化的实用的观点。

1.希伯来诗描述了真实的事件和经历。比如,大卫犯罪通奸,之后他深刻认识到自己的罪过,良心日夜折磨他(诗51:3)。实际上,有一段时间,当他试图掩盖自己的罪时,他表现出来内在的沉默和外在的呻吟的强烈的身心反应(诗32:3-4)。

这些诗篇描述了一个未加掩饰的真实的经历。虽然你可能没有犯这样的罪,但我认为我们可能都因为生活中的罪有过相似的经历,直到我们坦白,悔改,与神和好,与我们所得罪的人和好。

2.希伯来诗就像诗歌音乐,激发我们从永恒的角度来看我们的生活环境。比如,哈巴谷3:17-19是一个极好的极有诗意的动力,让我们即使在生命和未来看起来暗淡的时候,仍然在神里面有希望。

3.希伯来诗激发我们的情感,与作者的个人经历和回应产生认同。比如, 我们认同在诗篇73中,诗人看到恶人的明显繁荣,而他自己的处境却与此相反所产生的困惑。

圣经的诗歌涵盖了人类情感的所有范围。当你传讲圣经诗歌的时候,要把这点指出来,因为我们都是有情感的受造物,我们需要知道如何在神面前表达我们对各种生活情况的情感反应。

4.希伯来诗拓展我们的想象力。神创造我们,不但赋予了我们情感,也赋予了我们想象力。当你讲圣经诗歌的时候,尝试闭上你的眼睛,在脑海中恰当地谨慎地重现当时的场景。有三个诗歌特征,可以在这方面帮助你。

a)确定修辞—他们会帮助你描绘作者的处境。诗篇40:1描述作者的行动,就像其他人描述的那样,“从泥潭到唱诗班”。从作者的叙述中,可以想象他从绝望的深渊中爬出来,开始歌颂神(参见诗42:1;哀1:14)。能够看到和理解比喻很重要,比如拟人、明喻、隐喻等。

b)注意语言的直白——它有助于你理解作者的严肃性。在耶利米书20章,当耶利米被锁在枷里,他回想神对他的应许,要保护他。在20:7-10,作者在绝望中,接着在20:13中,他又充满了希望,20:14-18中他又再度失望。这种对作者情感变化的坦白表达,有助于我们理解作者生活状况的严重性和他的反应。

c)欣赏语言的丰满——它向你揭示作者的主题。比如,劝戒以色列人悔改之后(何14:1-3),作者描述了神恢复以色列的全部的过程—他们从悖逆中更新,他们新生命的复兴和他们回归到神面前(何14:4-7)(这就是作者的主题所在)。

5.希伯来诗帮助我们的理解。我们在试图理解希伯来诗时,要认识到它对各种诗歌文学手法的运用。比如…

a)平行。在上一期的杂志中,我已经详细地讨论过这个问题(2021夏)。补充一点,闪语诗歌(希伯来语属于闪语)的本质就是它的平行结构。希伯来诗主要根据回声的原则—作者喊出来,就会像回声一样被重复。例如,诗篇1:5,“当审判的时候恶人必站立不住(喊出)…罪人在义人的会中也是如此(回声)”。注意“恶人”等同于“罪人”(同义平行);“审判”与“义人的会“相反”(对立/反义平行)。因此,作者通过诗歌的平行手法,描述了这样一个真理:当恶人被审判时,他们不会参与到义人的会中。

b)重复。这有几个例子:

诗篇136,“他的慈远长存”(在26节的每节中重复出现)。

以赛亚5,哉,那些(在第5章8, 11, 18, 20, 21, 22节中重复了6次),直到哉,我..达到高潮(6:5)。说其他人祸哉容易,但是也应该包括我们自己。

.阿摩斯4:“你仍不向我,是耶和华说的”,在第4章6,8,9,10,11中多次重复,最后以警告“…当预备迎接你的神”(4:12)而告终。

c)文字游戏。耶利米书1:11用一颗杏树做象征。杏树被称为“守望或觉醒树”,因为它是春天第一个开花的树。因此,在文字游戏中,神说,“我在留意保守(耶1:12)”——“留意保守”与“杏树”的单词只有一个字母的差别。每年耶利米看到杏树开花,而神也仍旧在留意保守来成就他的话。

另外,在阿摩斯书8:1中,神向先知指示了一筐无花果。这是夏天最后的果实。因此,神说,局到了”(8:2. 我们大多数人读旧约,读的都是我们自己语言的翻译版本,使得我们很难看出里面的文字游戏。

d)比喻。诗篇1把一个敬虔的人比作“一棵树栽在溪水旁”(节3)与不敬虔的人就像“糠秕被风吹散”(节4)形成对比。因此通过使用明喻,形成鲜明的对比—敬虔的人,道德和属灵的状况稳定、强劲、不可摇动,而不敬虔的人,道德和属灵状况不稳定,不断变化,不结果子(参考赛17:12-13)。

f) 离合。离合诗是用字母表中的字母组成一个单词或短语的作品。这种文学手法就像一种记忆系统。这些圣经离合诗中最有名的可能是诗篇第119篇。该诗篇中,希伯来字母表的22个字母分别作为每8节经文的开头字母。同样,耶利米哀歌也是离合形式组成的。

6.希伯来诗帮助我们…

a)记住神的话—比如走、坐、站(诗1)

b)默想神的话——“耶和华是我的牧者”

c)管理神的话,比如一篇讲道(例如诗篇23),或者一系列讲道(比如上行诗120-134)或者每种类型诗篇的一个。

7.希伯来诗提供了说明,通过…

a)引用圣经的作者来说明某一点——比如“就像诗篇作者说的…”或者“就像雅歌说的…”

b)解释一个形象、象征符号或图画—比如诗篇23:1,“耶和华是我的牧者”。

c)把一句经文应用到其他经文。比如诗篇107:29应用于马太8:23-27。

8.希伯来诗为我们提供了模仿的模式,比如…

a)坦白罪(比如诗篇51)

b)信靠神(如诗篇27:3)

c)颂赞神的荣耀——比如…

诗篇19:1-6,创造中神的荣耀

诗篇106,历史中神的荣耀

弥迦书7:18-19,救赎中神的荣耀

F.传讲诗歌作品的两个有用的提示

如果你做一系列诗篇的讲道,对诗篇的类型、背景、结构和神学作一个介绍性的讲道是很有用的。接着,当你准备你的讲道时…

1. 找出段落中概括归纳的经文,一句关键的经文总结或者确立了整个段落的立意。比如诗篇73,诗人把不敬畏神的人的生活和自己生活的相比较,不能够理解为什么恶人享平安,“…等我进了神的圣所,思想他们的结局”(73:16-17)。当他认识到神是至高无上的主宰时,一切都变得清晰起来。神会审判恶人。

你可以在约伯身上看到同样的情况。他抱怨说,在创造中可以看见神的能力,但是他的话听起来很模糊,他的行为难以理解(伯26)。但后来约伯意识到,只有亲自听到上帝的话语,才能正确理解神的作为。当然,也正是这样,当神在旋风中对他说话时,他才最终理解了神在他生命中的作为(38:1)。

2.寻找一段话的神学重点。我们从圣经的诗歌中学到了很多神学知识。因此,我们需要找到这本书以及这本书一个具体段落的神学观点。接着,我们的工作要将神学观点和生活实际联系起来。就像Graeme Goldsworthy指出,“因此,诗篇反映了神的救赎以及人类的失败…有些诗篇再现救赎历史,有些诗篇简单地颂赞神的伟大,也有些在困苦中呼求神,渴望救赎” (Preaching the Whole Bible as Christian Scripture, 196-197)。

如果你想从诗歌中传讲神学,往往需要传讲某个神学主题,这就要利用其它的经文来补充你要讲的某个特定段落,比如,诗歌提出了生活中的重大问题并且表达了抱怨,但是他们通常并不会给出一个确定的、持久的答案。约伯确实从神那里得到了答案,但却是不完全的答案。说“约伯你要相信我的主权”是一回事,的确如此,我们要相信神,但是我们需要一个更具体的答案。为此,我们作为传道人,必须求助于先知书和新约,在那里我们能够找到关于生命的意义和目的、人类经历中明显存在的不公正以及神的主权掌管这一切的确定的神学理论。在那里我们找到寻索生命意义的答案,找到了从我们的境况中得以救赎的答案,即为“救世主”的到来

II.加强圣经领导
“和好的职分,第二部分:神百姓的和好(哥后6:1-7:16)”

1. 呼吁神的百姓与神和好(6:1-2)“我与神同工的,也,不可徒受他的恩典”(6:1。我们和好的职分不但直接服事于非信徒,也服事神的百姓(参照第十页的评论)。经历了发生在他们教会的败坏之后(参照哥前),哥林多人确实需要与神和好。在服事中,我们是“神的同工”(哥前3:9),是“与神同工的”(哥后6:1a)。这是神的事工,我们与他同工,是他的使者,他的代言人,他的代表。

因此,我们不但向世界传和好的信息,也将和好的信息传给神的百姓。我们呼吁世人“与神和好”,因为他们与神之间的关系是破裂和远离的—他们从来没有与神和好过。而“我(哥林多信徒),不要徒受他的恩典”(6:1b。他们曾经“”神的恩典—也就是他们因着在基督里的恩典已经与神和好。但是很明显他们的生活并不像一个与神和好的人。就好像他们“徒受”了神的恩典——也就是他们看起来或者他们的行为并不像是已经与神和好的呢。

怎么可能徒受神的恩典?难道保罗在暗示他们从来就没有真正地与神和好过,他们所宣称的信仰是不真实的?并非如此,在保罗的心里,他从来没有怀疑过他们是真正的信徒。

难道保罗在说他们曾经得救而现在又失去了救恩?不是,因为这与新约信徒永远得救的明确教导相违背(比如腓1:6;彼前1:5;约10:27-30)。

难道保罗仍然是在对“世人”说话(哥后5:19),而不是对信徒?不,这句话中的用词(哥后6:1)显示保罗劝说的是与上一段不同的听众,因为(a)他现在说的是“你们”而不是“他们”(参考5:19);(b)“也”说明他现在说的,是他刚刚对其他人说过的,(c)“徒受神的恩典”所指的一定是那些已经信了的人——不是世人,他们还没有“受过神恩典”的“”,更别说“徒受”。

.那么,保罗在这里为什么说不要“徒受神的恩典”。我想是因为他们的行为和理论存在问题。就他们的行为而言,很显然是属世的—他们纷争,以淫乱为傲,在法庭彼此告状,离婚等等。这一切都会引起对他们信仰是否真实的质疑。就他们的理论而言,哥林多人似乎正接受一个败坏的福音(哥后11;3-4;参考加1;6-9)。这导致保罗质疑他们信仰的真实,他们为自己而活,而不是“为替他们死而复活的主活”(哥后5:15)。这一定会导致福音在他们的生活中失去影响和见证。他们的行为就像“草木、禾秸”.而不是“金、银、宝石”(哥前3:10-15)。这导致福音在他们的实际生活中没有功效。

因为哥林多人的行为和理论,使徒保罗似乎在质疑他们信仰的真实。因此,他劝哥林多教会的人行事要与那些“领受神之恩的人”一致,使他们的信心至成为虚空、徒然,不能结果子;使他们至与他们宣称的信仰违背;至离开先前从保罗所听见所接受的;使他们至被证明像夏娃一样被撒旦诱惑,失去“那向基督所存纯一清洁的心”(哥后11:3)。

我们很容易把神的恩典变成放纵肉体的情欲、淫荡,从而使我们的信心不结果子、成为空虚、缺乏果效、能力和实质。我们很容易说相信基督的福音,行事却与之相反。我想当我们允许罪在我们生活中存在时,我们每个人在某种程度上都会时不时犯这样的错误。但是“我自己的罪,神是信的,是公的,必要赦免我的罪,洗一切的不”(1:9,使我们不活在这样的罪里,不使它成为我们的特征,以至于我们不使神的恩典成为无用和虚空,没有影响,只是空话,没有现实。

” 作为提醒,保罗说,“′在悦候,我允了你;在拯救的日子,我搭救了你‛”(6:2。通过引用以赛亚书,保罗提醒哥林多教会的人,神设定了一个得救的日子,福音被传给他们;一个“悦纳的时候”,神垂听并帮助他们;当保罗,神的使者,向他们宣讲福音的那个时候,当他们回应和好的信息,“接受神的恩典”的那个时候。

在正是悦候”在”意味着恩典的当下,就是他们积极地回应先知以赛亚的呼召的时候(参考赛49:8)。在”“主悦候”(路4:18-19;参考赛49:8-9;61:1-2)。这不是“蒙昧无知的候”(徒17:30)神并不监察,而是神所定的日子,“吩咐各处的人都要悔改”(徒17:30)。这是悦纳的时候,因为神已经预定——“及至日期满足,神就差遣他的儿子…”(加4:4).这就是为什么这是主悦纳的时候,因为基督已经来了,福音的丰满已经向我们显明。

在正是拯救的日子”。这是神在基督里恩典的时候,呼召人悔改并相信福音。所以,不要忘记你得救的那天。那是神所预定的一天,你生命中重要的一天。我们应该永远记住神在基督里为我们所做的以及按着神意旨所决定的,它在我们生命中成为实际的那一天。因此,不要活得像徒受神的恩典一样。这才是重点!

所以,首先,保罗“呼吁神的百姓与神和好”(6:1-2)。接着他…

2. 呼吁神的百姓与神的执事和好(6:3-7:16)。哥林多教会的人不但需要与神和好,证明他们没有“徒受神的恩典”,而且他们需要与保罗,那个将神恩典的福音传给他们的人和好。保罗最大的称赞就是他事奉上的真实(参考2:17;4:2)。所以,首先,基于他值得称赞的事工,他呼吁他们与他和好,提醒他们他值得效仿的生命,他的生命使得他的事工和本人值得认可。 其次,他呼吁他们与他和好,因为他牧养的心肠,提醒他们他对他们的关心、奉献和体贴。

a)基于一个值得称赞的事工,呼吁和好(6:3-10)。“我们凡事都不叫人有妨碍,免得这职分被人毁谤,反倒在各样事上表明自己是神的用人…”(6:3-4a)

如果哥林多教会的人生活和思想的方式与福音相违背,那么他们受了谁的恩典;如果他们因为错误的原因与保罗疏远,那么他们必须思考这个将福音传给他们的人的生命和事工。如果一个福音执事不能活出一个模范的生命,他对听众的呼吁就没有任何意义(6:1-2)。如果这个执事本人不真实,那么与神的百姓和好就没有可能。实际上,这个真诚的执事不想让他里面的任何东西拦阻或者减损神的工作。神的执事必须“凡事都不叫人有妨碍”,免得妨碍神的百姓与他和好。“我凡事都不叫人有妨碍,免得这职分被人毁谤”(6:3)。

如果一个神的执事不能够活出一个蒙神喜悦的生命(显示“神的恩”在他里面是真实的,而不是徒然的生命),那么他如此劝人有什么益处呢?如果一个执事的生命和事工不真实(也就是不值得信赖,虚假),那么他劝神的百姓与自己和好又有什么益处呢?

因此,保罗说,“我与神同工的,也‛不可徒受神的恩典′凡事都不叫人有妨碍反倒在各事上表明自己是神的用人”(6:1-4a。保罗想要向哥林多人强调,他对他们的期望,在他自己身上首先是真实的。他在凡事上都没有成为人在福音上绊跌,没有成为别人恼怒或诋毁福音的理由。这并不是说从来没有人会恼怒他说的,因为基督真实的执事所传讲的往往“会冒犯人的”,因为它会打到人失败的地方,软弱的地方、不一致的地方,它会刺痛人的良心,它会包含他们不爱听的内容。

相反,“在各事上表明自己是神的用人”。为了使听到福音的人不在他身上找到任何妨碍他们接受福音的地方,这个执事个人的生命(行为、言语、态度、关系等)必须与他所传讲的和好的信息完全一致。

你的个人生命和见证也在各个方面都肯定你的事工 你的布道很容易被一个错误的词、一种不恰当的关系、值得质疑的道德行为、不恰当的幽默、虚伪等所抵消。你很容易就成为这样的人“有敬虔的外貌,却背了敬虔的实质”(提后3:5).

一个值得称赞的事工克服各种各样的环境,比如(i)身体上遭遇(6:4c-5),( ii)道德标准(6:6-7b)以及(iii)矛盾的现实(6:8-10)。

(i)身体上的遭遇在这里主要指多的忍耐、患乏、困苦、鞭打、禁、乱、勤、警醒、不食”(6:4b-5。不论环境如何(参考哥后4:8-11),保罗恒心忍耐,“如同看那不能看的主”(来11:27.他追求的目标是“要得神在基督耶里那从上来召我所要得的奖赏”(腓3:14。他的眼目定睛在最终的目标和他所服侍的那位,而不是定睛在人或者环境上。他的眼目不动摇。

我们这些事奉的人一定都知道事奉所需要的多的忍耐”,情感的需求、环境的考验、属灵的攻击、关系的断裂、体力的要求等。面对那么多的苦难、反对和困境,这就是保罗的事奉值得称赞的地方。

当我们忍受身体上的遭遇时,我们的事奉是值得称赞的(6:4b-5)。身体上的遭遇有三个方面——身体上的苦难,环境中反对和身体需要的匮乏。对艰难处境的忍耐是值得称赞的,也是一个执事真实的证明,因为如果不是真心的,谁会忍受这样的痛苦。

身体上的遭遇被描述为“患难,穷乏和困苦”(6:4b)。这三连词用三个相互关联的词来描述一般事奉中会遇到的苦难

”意味着不仅仅是简单的麻烦。它似乎是各种痛苦的总称。Vine将患难定义为由于环境的压力或者人的反对而遭受的痛苦(帖前3:4;帖后1:6,7)。它似乎有一种末世论的含义(太24:9)。Vine说,它指的是“从外面临到他们的”(W. E. Vine, Expository Dictionary of N.T. Words, 30, 31)。它似乎与痛苦,困苦,灾难密切相关。

保罗的“患记载在使徒行传里(比如14:22;20:23;参考提后3:11),他在书信里常常对他们提到(比如罗8:35-36;哥后1:4,8;2:4;4:8,17;8:2,13:帖前3:3)。他的患难是“基督患的延伸,保罗因此得到安慰(西1:24)。这就是事奉生活的一部分(提后4:5)。耶稣警告过“在世上你们有苦难”(约16:33),在事奉中正是这样。

艰难(和合本作“乏”)”指临到我们的危险和难处,而“困苦”意味着你被逼到一个狭窄的地步,不能脱离。所以身体上的遭遇包括身体上的苦难,也包括…

环境中的反对指的是“挨打(和合本作“鞭打”)禁、”(6:5a)。这三个词集中描写在敌对我们的人手里我们会遭受的不正当待遇—因迫害、暴力和敌对而受的苦。很明显, “”包括鞭打或拳打,保罗遭受过很多。“”是因诬告而受苦—尤其是,因为福音的缘故被扔在监狱里(参考徒16:24;24:23-27;28:16,20)。“扰乱”指的是骚乱和众人袭击之类的,就像我们在使徒行转中经常会看到的(参考徒13:45;14:19;17:5;18:12-17;19:29;21:30;22:22-23;23:10’)。

所以因为事奉受苦包括身体上的苦难,环境中的反对,以及…

身体需求的匮乏指、警醒、不食”(6:5b。这最后三个词描述了一个人全身心投入事工,在艰苦的环境中(比如陌生、国外)因过度劳累、没有足够的休息和饮食而遭受的身体上的后果。“勤指的是没有休息,因为长时间艰难的工作而心力交瘁(参考帖前2:9)。“警醒”很显然指的没有睡眠,可能因为保罗必须睡的地方(比如船上),或者因为他对人们的关切,或者因为他的工作量(参考哥后11:27),尤其是像保罗这样做双份工作的人。“不食”指的是没有食物和营养,可能因为他的工作量太大没有时间吃或者因为他买不起食物(参考哥前4:11-12;哥后11:27)。

所以,事奉是一个要求很多忍耐的工作,因为时不时地,我们会或者必须忍受各种不同的身体上的遭遇,比如身体上的苦难,环境的反对和身体需求的匮乏。在下一期的杂志中,我会继续这个讨论。

III. 讲道大纲

题目: 像耶稣学习, 第二部分, 承认他的身份 (太 16:13-23)

主题:当我们认识基督的时候,我们必须做好准备来承认他是谁以及他都做了什么

要点 1:耶稣问了一个关于他身份的问题(16:13-20)

1a) “人说我是谁?”(16:13-14)

1b) “你们说我是谁?” (16:15-20)

-彼得的伟大认识(16:16)

-耶稣的伟大启示(16:17-20)

要点 2:耶稣预言他的受难(16:21-23)

2a)彼得劝阻耶稣(16:22)

2b)耶稣斥责彼得(16:23)

Related Topics: Pastors

網上牧師雜誌 – 中文版(繁體), TCh Ed, Issue 41 2021 年 秋季

A ministry of…

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

I.加強講解式講道
傳講希伯來詩歌(第二部分)

在上一期的雜誌中(2021夏),我介紹了一些希伯來詩的文學特色。我們討論了…

A.詩篇的類型

B.詩篇修辭的目的和功能

C.希伯來詩修辭的結構

D.希伯來詩的文學手法

…在這裡,我將簡要介紹希伯來詩歌佈道的另外兩個方面…

E.希伯來詩講道方面的應用

一般來說,要確保你解釋和應用每一首詩篇都與它的神學和歷史背景相一致。雖然詩篇作者和神百姓的困境或抱怨一般也可能是我們的困境或抱怨,但我們必須確保不要總試圖把詩篇作者的境況直接轉移到我們自己身上。比如,和詩篇作者不同,我們並非在絕望中等待,期望未來彌賽亞的救贖—從我們在救贖歷史中所處的位置,彌賽亞已經來了。因此,這使我們有了一個不同的視角,即使我們可能與詩篇作者有相似的生活環境。

但不論怎樣,傳講希伯來詩幫助我們的聽眾獲得一些能夠應用於生活不同領域的聖經化的實用的觀點。

1.希伯來詩描述了真實的事件和經歷。比如,大衛犯罪通姦,之後他深刻認識到自己的罪過,良心日夜折磨他(詩51:3)。實際上,有一段時間,當他試圖掩蓋自己的罪時,他表現出來內在的沉默和外在的呻吟的強烈的身心反應(詩32:3-4)。

這些詩篇描述了一個未加掩飾的真實的經歷。雖然你可能沒有犯這樣的罪,但我認為我們可能都因為生活中的罪有過相似的經歷,直到我們坦白,悔改,與神和好,與我們所得罪的人和好。

2.希伯來詩就像詩歌音樂,激發我們從永恆的角度來看我們的生活環境。比如,哈巴穀3:17-19是一個極好的極有詩意的動力,讓我們即使在生命和未來看起來暗淡的時候,仍然在神裡面有希望。

3.希伯來詩激發我們的情感,與作者的個人經歷和回應產生認同。比如, 我們認同在詩篇73中,詩人看到惡人的明顯繁榮,而他自己的處境卻與此相反所產生的困惑。

聖經的詩歌涵蓋了人類情感的所有範圍。當你傳講聖經詩歌的時候,要把這點指出來,因為我們都是有情感的受造物,我們需要知道如何在神面前表達我們對各種生活情況的情感反應。

4.希伯來詩拓展我們的想像力。神創造我們,不但賦予了我們情感,也賦予了我們想像力。當你講聖經詩歌的時候,嘗試閉上你的眼睛,在腦海中恰當地謹慎地重現當時的場景。有三個詩歌特徵,可以在這方面幫助你。

a)確定修辭—他們會幫助你描繪作者的處境。詩篇40:1描述作者的行動,就像其他人描述的那樣,“從泥潭到唱詩班”。從作者的敘述中,可以想像他從絕望的深淵中爬出來,開始歌頌神(參見詩42:1;哀1:14)。能夠看到和理解比喻很重要,比如擬人、明喻、隱喻等。

b)注意語言的直白——它有助於你理解作者的嚴肅性。在耶利米書20章,當耶利米被鎖在枷裡,他回想神對他的應許,要保護他。在20:7-10,作者在絕望中,接著在20:13中,他又充滿了希望,20:14-18中他又再度失望。這種對作者情感變化的坦白表達,有助於我們理解作者生活狀況的嚴重性和他的反應。

c)欣賞語言的豐滿——它向你揭示作者的主題。比如,勸戒以色列人悔改之後(何14:1-3),作者描述了神恢復以色列的全部的過程—他們從悖逆中更新,他們新生命的復興和他們回歸到神面前(何14:4-7)(這就是作者的主題所在)。

5.希伯來詩幫助我們的理解。我們在試圖理解希伯來詩時,要認識到它對各種詩歌文學手法的運用。比如…

a)平行。在上一期的雜誌中,我已經詳細地討論過這個問題(2021夏)。補充一點,閃語詩歌(希伯來語屬於閃語)的本質就是它的平行結構。希伯來詩主要根據回聲的原則—作者喊出來,就會像回聲一樣被重複。例如,詩篇1:5,“當審判的時候惡人必站立不住(喊出)…罪人在義人的會中也是如此(回聲)”。注意“惡人”等同于“罪人”(同義平行);“審判”與“義人的會“相反”(對立/反義平行)。因此,作者通過詩歌的平行手法,描述了這樣一個真理:當惡人被審判時,他們不會參與到義人的會中。

b)重複。這有幾個例子:

詩篇136,“他的慈愛永遠長存”(在26節的每節中重複出現)。

以賽亞5,“禍哉,那些(在第5章8, 11, 18, 20, 21, 22節中重複了6次),直到“禍哉,我..達到高潮(6:5)。說其他人禍哉容易,但是也應該包括我們自己。

.阿摩斯4:“你們仍不歸向我,這是耶和華說的”,在第4章6,8,9,10,11中多次重複,最後以警告“…當預備迎接你的神”(4:12)而告終。

c)文字遊戲。耶利米書1:11用一顆杏樹做象徵。杏樹被稱為“守望或覺醒樹”,因為它是春天第一個開花的樹。因此,在文字遊戲中,神說,“我在留意保守(耶1:12)”——“留意保守”與“杏樹”的單詞只有一個字母的差別。每年耶利米看到杏樹開花,而神也仍舊在留意保守來成就他的話。

另外,在阿摩斯書8:1中,神向先知指示了一筐無花果。這是夏天最後的果實。因此,神說,“結局到了”(8:2. 我們大多數人讀舊約,讀的都是我們自己語言的翻譯版本,使得我們很難看出裡面的文字遊戲。

d)比喻。詩篇1把一個敬虔的人比作“一棵樹栽在溪水旁”(節3)與不敬虔的人就像“糠秕被風吹散”(節4)形成對比。因此通過使用明喻,形成鮮明的對比—敬虔的人,道德和屬靈的狀況穩定、強勁、不可搖動,而不敬虔的人,道德和屬靈狀況不穩定,不斷變化,不結果子(參考賽17:12-13)。

f) 離合。離合詩是用字母表中的字母組成一個單詞或短語的作品。這種文學手法就像一種記憶系統。這些聖經離合詩中最有名的可能是詩篇第119篇。該詩篇中,希伯來字母表的22個字母分別作為每8節經文的開頭字母。同樣,耶利米哀歌也是離合形式組成的。

6.希伯來詩幫助我們…

a)記住神的話—比如走、坐、站(詩1)

b)默想神的話——“耶和華是我的牧者”

c)管理神的話,比如一篇講道(例如詩篇23),或者一系列講道(比如上行詩120-134)或者每種類型詩篇的一個。

7.希伯來詩提供了說明,通過…

a)引用聖經的作者來說明某一點——比如“就像詩篇作者說的…”或者“就像雅歌說的…”

b)解釋一個形象、象徵符號或圖畫—比如詩篇23:1,“耶和華是我的牧者”。

c)把一句經文應用到其他經文。比如詩篇107:29應用于馬太8:23-27。

8.希伯來詩為我們提供了模仿的模式,比如…

a)坦白罪(比如詩篇51)

b)信靠神(如詩篇27:3)

c)頌贊神的榮耀——比如…

詩篇19:1-6,創造中神的榮耀

詩篇106,歷史中神的榮耀

彌迦書7:18-19,救贖中神的榮耀

F.傳講詩歌作品的兩個有用的提示

如果你做一系列詩篇的講道,對詩篇的類型、背景、結構和神學作一個介紹性的講道是很有用的。接著,當你準備你的講道時…

1. 找出段落中概括歸納的經文,一句關鍵的經文總結或者確立了整個段落的立意。比如詩篇73,詩人把不敬畏神的人的生活和自己生活的相比較,不能夠理解為什麼惡人享平安,“…等我進了神的聖所,思想他們的結局”(73:16-17)。當他認識到神是至高無上的主宰時,一切都變得清晰起來。神會審判惡人。

你可以在約伯身上看到同樣的情況。他抱怨說,在創造中可以看見神的能力,但是他的話聽起來很模糊,他的行為難以理解(伯26)。但後來約伯意識到,只有親自聽到上帝的話語,才能正確理解神的作為。當然,也正是這樣,當神在旋風中對他說話時,他才最終理解了神在他生命中的作為(38:1)。

2.尋找一段話的神學重點。我們從聖經的詩歌中學到了很多神學知識。因此,我們需要找到這本書以及這本書一個具體段落的神學觀點。接著,我們的工作要將神學觀點和生活實際聯繫起來。就像Graeme Goldsworthy指出,“因此,詩篇反映了神的救贖以及人類的失敗…有些詩篇再現救贖歷史,有些詩篇簡單地頌贊神的偉大,也有些在困苦中呼求神,渴望救贖” (Preaching the Whole Bible as Christian Scripture, 196-197)。

如果你想從詩歌中傳講神學,往往需要傳講某個神學主題,這就要利用其它的經文來補充你要講的某個特定段落,比如,詩歌提出了生活中的重大問題並且表達了抱怨,但是他們通常並不會給出一個確定的、持久的答案。約伯確實從神那裡得到了答案,但卻是不完全的答案。說“約伯你要相信我的主權”是一回事,的確如此,我們要相信神,但是我們需要一個更具體的答案。為此,我們作為傳道人,必須求助於先知書和新約,在那裡我們能夠找到關於生命的意義和目的、人類經歷中明顯存在的不公正以及神的主權掌管這一切的確定的神學理論。在那裡我們找到尋索生命意義的答案,找到了從我們的境況中得以救贖的答案,即為“救世主”的到來

II.加強聖經領導
“和好的職分,第二部分:神百姓的和好(哥後6:1-7:16)”

1. 呼籲神的百姓與神和好(6:1-2)“我們與神同工的,也勸你們,不可徒受他的恩典”(6:1。我們和好的職分不但直接服事于非信徒,也服事神的百姓(參照第十頁的評論)。經歷了發生在他們教會的敗壞之後(參照哥前),哥林多人確實需要與神和好。在服事中,我們是“神的同工”(哥前3:9),是“與神同工的”(哥後6:1a)。這是神的事工,我們與他同工,是他的使者,他的代言人,他的代表。

因此,我們不但向世界傳和好的資訊,也將和好的資訊傳給神的百姓。我們呼籲世人“與神和好”,因為他們與神之間的關係是破裂和遠離的—他們從來沒有與神和好過。而“我們也勸你們(哥林多信徒),不要徒受他的恩典”(6:1b。他們曾經“受過”神的恩典—也就是他們因著在基督裡的恩典已經與神和好。但是很明顯他們的生活並不像一個與神和好的人。就好像他們“徒受”了神的恩典——也就是他們看起來或者他們的行為並不像是已經與神和好的呢。

怎麼可能徒受神的恩典?難道保羅在暗示他們從來就沒有真正地與神和好過,他們所宣稱的信仰是不真實的?並非如此,在保羅的心裡,他從來沒有懷疑過他們是真正的信徒。

難道保羅在說他們曾經得救而現在又失去了救恩?不是,因為這與新約信徒永遠得救的明確教導相違背(比如腓1:6;彼前1:5;約10:27-30)。

難道保羅仍然是在對“世人”說話(哥後5:19),而不是對信徒?不,這句話中的用詞(哥後6:1)顯示保羅勸說的是與上一段不同的聽眾,因為(a)他現在說的是“你們”而不是“他們”(參考5:19);(b)“也”說明他現在說的,是他剛剛對其他人說過的,(c)“徒受神的恩典”所指的一定是那些已經信了的人——不是世人,他們還沒有“受過神恩典”的“”,更別說“徒受”。

.那麼,保羅在這裡為什麼說不要“徒受神的恩典”。我想是因為他們的行為和理論存在問題。就他們的行為而言,很顯然是屬世的—他們紛爭,以淫亂為傲,在法庭彼此告狀,離婚等等。這一切都會引起對他們信仰是否真實的質疑。就他們的理論而言,哥林多人似乎正接受一個敗壞的福音(哥後11;3-4;參考加1;6-9)。這導致保羅質疑他們信仰的真實,他們為自己而活,而不是“為替他們死而復活的主活”(哥後5:15)。這一定會導致福音在他們的生活中失去影響和見證。他們的行為就像“草木、禾秸”.而不是“金、銀、寶石”(哥前3:10-15)。這導致福音在他們的實際生活中沒有功效。

因為哥林多人的行為和理論,使徒保羅似乎在質疑他們信仰的真實。因此,他勸哥林多教會的人行事要與那些“領受神之恩的人”一致,使他們的信心至成為虛空、徒然,不能結果子;使他們至與他們宣稱的信仰違背;至離開先前從保羅所聽見所接受的;使他們至被證明像夏娃一樣被撒旦誘惑,失去“那向基督所存純一清潔的心”(哥後11:3)。

我們很容易把神的恩典變成放縱肉體的情欲、淫蕩,從而使我們的信心不結果子、成為空虛、缺乏果效、能力和實質。我們很容易說相信基督的福音,行事卻與之相反。我想當我們允許罪在我們生活中存在時,我們每個人在某種程度上都會時不時犯這樣的錯誤。但是“我們若認自己的罪,神是信實的,是公義的,必要赦免我們的罪,洗淨我們一切的不義”(約一1:9,使我們不活在這樣的罪裡,不使它成為我們的特徵,以至於我們不使神的恩典成為無用和虛空,沒有影響,只是空話,沒有現實。

” 作為提醒,保羅說,“因為他說′在悅納的時候,我應允了你;在拯救的日子,我搭救了你”(6:2。通過引用以賽亞書,保羅提醒哥林多教會的人,神設定了一個得救的日子,福音被傳給他們;一個“悅納的時候”,神垂聽並幫助他們;當保羅,神的使者,向他們宣講福音的那個時候,當他們回應和好的資訊,“接受神的恩典”的那個時候。

“現在正是悅納的時候”“現在”意味著恩典的當下,就是他們積極地回應先知以賽亞的呼召的時候(參考賽49:8)。“現在”“主悅納的時候”(路4:18-19;參考賽49:8-9;61:1-2)。這不是“蒙昧無知的時候”(徒17:30)神並不監察,而是神所定的日子,“吩咐各處的人都要悔改”(徒17:30)。這是悅納的時候,因為神已經預定——“及至日期滿足,神就差遣他的兒子…”(加4:4).這就是為什麼這是主悅納的時候,因為基督已經來了,福音的豐滿已經向我們顯明。

“現在正是拯救的日子”。這是神在基督裡恩典的時候,呼召人悔改並相信福音。所以,不要忘記你得救的那天。那是神所預定的一天,你生命中重要的一天。我們應該永遠記住神在基督裡為我們所做的以及按著神意旨所決定的,它在我們生命中成為實際的那一天。因此,不要活得像徒受神的恩典一樣。這才是重點!

所以,首先,保羅“呼籲神的百姓與神和好”(6:1-2)。接著他…

2. 呼籲神的百姓與神的執事和好(6:3-7:16)。哥林多教會的人不但需要與神和好,證明他們沒有“徒受神的恩典”,而且他們需要與保羅,那個將神恩典的福音傳給他們的人和好。保羅最大的稱讚就是他事奉上的真實(參考2:17;4:2)。所以,首先,基於他值得稱讚的事工,他呼籲他們與他和好,提醒他們他值得效仿的生命,他的生命使得他的事工和本人值得認可。 其次,他呼籲他們與他和好,因為他牧養的心腸,提醒他們他對他們的關心、奉獻和體貼。

a)基於一個值得稱讚的事工,呼籲和好(6:3-10)。“我們凡事都不叫人有妨礙,免得這職分被人譭謗,反倒在各樣事上表明自己是神的用人…”(6:3-4a)

如果哥林多教會的人生活和思想的方式與福音相違背,那麼他們受了誰的恩典;如果他們因為錯誤的原因與保羅疏遠,那麼他們必須思考這個將福音傳給他們的人的生命和事工。如果一個福音執事不能活出一個模範的生命,他對聽眾的呼籲就沒有任何意義(6:1-2)。如果這個執事本人不真實,那麼與神的百姓和好就沒有可能。實際上,這個真誠的執事不想讓他裡面的任何東西攔阻或者減損神的工作。神的執事必須“凡事都不叫人有妨礙”,免得妨礙神的百姓與他和好。“我們凡事都不叫人有妨礙,免得這職分被人譭謗”(6:3)。

如果一個神的執事不能夠活出一個蒙神喜悅的生命(顯示“神的恩”在他裡面是真實的,而不是徒然的生命),那麼他如此勸人有什麼益處呢?如果一個執事的生命和事工不真實(也就是不值得信賴,虛假),那麼他勸神的百姓與自己和好又有什麼益處呢?

因此,保羅說,“我們與神同工的,也勸你們,不可徒受神的恩典′我們凡事都不叫人有妨礙反倒在各樣事上表明自己是神的用人”(6:1-4a。保羅想要向哥林多人強調,他對他們的期望,在他自己身上首先是真實的。他在凡事上都沒有成為人在福音上絆跌,沒有成為別人惱怒或詆毀福音的理由。這並不是說從來沒有人會惱怒他說的,因為基督真實的執事所傳講的往往“會冒犯人的”,因為它會打到人失敗的地方,軟弱的地方、不一致的地方,它會刺痛人的良心,它會包含他們不愛聽的內容。

相反,“在各樣事上表明自己是神的用人”。為了使聽到福音的人不在他身上找到任何妨礙他們接受福音的地方,這個執事個人的生命(行為、言語、態度、關係等)必須與他所傳講的和好的資訊完全一致。

你的個人生命和見證也在各個方面都肯定你的事工嗎? 你的佈道很容易被一個錯誤的詞、一種不恰當的關係、值得質疑的道德行為、不恰當的幽默、虛偽等所抵消。你很容易就成為這樣的人“有敬虔的外貌,卻背了敬虔的實質”(提後3:5).

一個值得稱讚的事工克服各種各樣的環境,比如(i)身體上遭遇(6:4c-5),( ii)道德標準(6:6-7b)以及(iii)矛盾的現實(6:8-10)。

(i)身體上的遭遇在這裡主要指“許多的忍耐、患難、窮乏、困苦、鞭打、監禁、擾亂、勤勞、警醒、不食”(6:4b-5。不論環境如何(參考哥後4:8-11),保羅恒心忍耐,“如同看見那不能看見的主”(來11:27.他追求的目標是“要得神在基督耶穌裡那從上頭來召我所要得的獎賞”(腓3:14。他的眼目定睛在最終的目標和他所服侍的那位,而不是定睛在人或者環境上。他的眼目不動搖。

我們這些事奉的人一定都知道事奉所需要的“許多的忍耐”,情感的需求、環境的考驗、屬靈的攻擊、關係的斷裂、體力的要求等。面對那麼多的苦難、反對和困境,這就是保羅的事奉值得稱讚的地方。

當我們忍受身體上的遭遇時,我們的事奉是值得稱讚的(6:4b-5)。身體上的遭遇有三個方面——身體上的苦難,環境中反對和身體需要的匱乏。對艱難處境的忍耐是值得稱讚的,也是一個執事真實的證明,因為如果不是真心的,誰會忍受這樣的痛苦。

身體上的遭遇被描述為“患難,窮乏和困苦”(6:4b)。這三連詞用三個相互關聯的詞來描述一般事奉中會遇到的苦難

患難”意味著不僅僅是簡單的麻煩。它似乎是各種痛苦的總稱。Vine將患難定義為由於環境的壓力或者人的反對而遭受的痛苦(帖前3:4;帖後1:6,7)。它似乎有一種末世論的含義(太24:9)。Vine說,它指的是“從外面臨到他們的”(W. E. Vine, Expository Dictionary of N.T. Words, 30, 31)。它似乎與痛苦,困苦,災難密切相關。

保羅的“患難”記載在使徒行傳裡(比如14:22;20:23;參考提後3:11),他在書信裡常常對他們提到(比如羅8:35-36;哥後1:4,8;2:4;4:8,17;8:2,13:帖前3:3)。他的患難是“基督患難”的延伸,保羅因此得到安慰(西1:24)。這就是事奉生活的一部分(提後4:5)。耶穌警告過“在世上你們有苦難”(約16:33),在事奉中正是這樣。

艱難(和合本譯作“窮乏”)”指臨到我們的危險和難處,而“困苦”意味著你被逼到一個狹窄的地步,不能脫離。所以身體上的遭遇包括身體上的苦難,也包括…

環境中的反對指的是“挨打(和合本譯作“鞭打”)、監禁、擾亂”(6:5a)。這三個詞集中描寫在敵對我們的人手裡我們會遭受的不正當待遇—因迫害、暴力和敵對而受的苦。很明顯, “”包括鞭打或拳打,保羅遭受過很多。“監禁”是因誣告而受苦—尤其是,因為福音的緣故被扔在監獄裡(參考徒16:24;24:23-27;28:16,20)。“擾亂”指的是騷亂和眾人襲擊之類的,就像我們在使徒行轉中經常會看到的(參考徒13:45;14:19;17:5;18:12-17;19:29;21:30;22:22-23;23:10’)。

所以因為事奉受苦包括身體上的苦難,環境中的反對,以及…

身體需求的匱乏指勤勞、警醒、不食”(6:5b。這最後三個詞描述了一個人全身心投入事工,在艱苦的環境中(比如陌生、國外)因過度勞累、沒有足夠的休息和飲食而遭受的身體上的後果。“勤勞”指的是沒有休息,因為長時間艱難的工作而心力交瘁(參考帖前2:9)。“警醒”很顯然指的沒有睡眠,可能因為保羅必須睡的地方(比如船上),或者因為他對人們的關切,或者因為他的工作量(參考哥後11:27),尤其是像保羅這樣做雙份工作的人。“不食”指的是沒有食物和營養,可能因為他的工作量太大沒有時間吃或者因為他買不起食物(參考哥前4:11-12;哥後11:27)。

所以,事奉是一個要求很多忍耐的工作,因為時不時地,我們會或者必須忍受各種不同的身體上的遭遇,比如身體上的苦難,環境的反對和身體需求的匱乏。在下一期的雜誌中,我會繼續這個討論。

III. 講道大綱

題目: 像耶穌學習, 第二部分, 承認他的身份 (太 16:13-23)

主題:當我們認識基督的時候,我們必須做好準備來承認他是誰以及他都做了什麼

要點 1:耶穌問了一個關於他身份的問題(16:13-20)

1a) “人說我是誰?”(16:13-14)

1b) “你們說我是誰?” (16:15-20)

-彼得的偉大認識(16:16)

-耶穌的偉大啟示(16:17-20)

要點 2:耶穌預言他的受難(16:21-23)

2a)彼得勸阻耶穌(16:22)

2b)耶穌斥責彼得(16:23

Related Topics: Pastors

Q. How Can You Dismiss Speaking In Tongues From Romans 8:18-27?

Hi there,

I’ve just read your article on Romans 8:18-27 in preparation for an upcoming Sunday school lesson. Great article and thank you. However, I really disagree with your point dismissing tongues, so much so that I’ve felt compelled to contact you to say so. “Groanings which cannot be uttered” is absolutely what speaking in tongues provides. It is an undefiled language, I cannot curse in it, or take the Lord’s name. It comes from him and I express myself to him in tongues. I don’t know what I am saying when I speak in tongues. I’ve certainly never had a translation. “Groanings which cannot be uttered” is absolutely what is going on when I speak in tongues, I am unburdened, uplifted, ministered to in a Spiritual way that I could never achieve speaking English. I’ve heard rare accounts of people understanding speaking in tongues, but for the most part no one ever knows what they are saying in their own language or it wouldn’t be speaking in tongues, it would be speaking their own language! It is a pure prayer language to God. To deny yourself of this is denying yourself access to the power of God. Remember that on the day of Pentecost 3,000 received and spoke in tongues. These letters that were written were written to churches where everyone spoke in tongues.

God Bless

*****

Answer

Dear *****,

Let’s begin by being clear regarding what I did not say. I am not a cessationist, that is a person who believes that tongues cannot occur today. Neither do I accept every claim that someone is experiencing or witnessing tongues speaking. (Even the cults have their own kind of tongues experience, which is not genuine tongues.)

Here is where I disagree with what you are saying. You say,

“Remember that on the day of Pentecost 3,000 received and spoke in tongues. These letters that were written were written to churches where everyone spoke in tongues.”

Actually, that is not what we are told in acts chapters one and two:

15 At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said, 16 “Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus (Acts 1:15-16).

1 When the day of Pentecost had come, they were all together in one place. 2 And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. 5 Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6 And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. 7 They were amazed and astonished, saying, “Why, are not all these who are speaking Galileans? 8 “And how is it that we each hear them in our own language to which we were born? (Acts 2:1-8)

37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?” 38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” 40 And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” 41 So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42 They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together and had all things in common; 45 and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46 Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47 praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved (Acts 2:37-47).

It seems clear to me that all 120 of those gathered did speak in tongues, and that while it was a language unknown to the speaker, it was a language known to some in the much larger audience of those who gathered to witness this event. Of these, 3,000 came to faith. They were promised to receive the Spirit, and that might have resulted in tongues, but if that were so (something we are not actually told) then we would expect the “tongues” the 3,000 spoke to be like those tongues spoken by the 120 (or at least that we would have some indication that they were different).

Here’s my problem. You write that Paul’s letters were written to churches where everyone spoke in tongues. That is simply not so. Listen to what Paul says about spiritual gifts:

27 Now you are Christ’s body, and individually members of it. 28 And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29 All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? 30 All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? 31 But earnestly desire the greater gifts. And I show you a still more excellent way. (1 Corinthians 12:27-31).

Paul clearly says that all do not speak in tongues, just as not everyone has the gift of healing, or the gift of teaching.

It is also interesting to note that while the gift of tongues was the most highly valued gift among the Corinthians, and thus sought by many, Paul makes it clear that tongues is not the ultimate gift. Strangely, the Corinthians looked down on prophecy, in favor of tongues. Everyone does not speak in tongues, and tongues is not the greatest gift.

While you admit that you have not witnessed tongues being interpreted, Paul places a very strong emphasis on the importance of interpretation, to the extent that if a known interpreter is not present when the church gathers, un-interpreted tongues is not to occur (other than quietly within the speaker, who speaks to himself and to God – 1 Corinthians 14:28). Paul is very clear in 1 Corinthians 14 that if tongues are not able to be interpreted, they should not be publicly exercised in the church meeting (1 Corinthians 14:1-25). Paul also says that he would rather speak five words that he understood than 10,000 utterances that he did not understand. If tongues are to edify, they need to be interpreted.

You say this as well:

“It is an undefiled language, I cannot curse in it, or take the Lord’s name. It comes from him and I express myself to him in tongues. I don’t know what I am saying when I speak in tongues. I’ve certainly never had a translation.”

Paul warns the Corinthians in this way:

1 Now concerning spiritual gifts, brethren, I do not want you to be unaware. 2 You know that when you were pagans, you were led astray to the mute idols, however you were led. 3 Therefore I make known to you that no one speaking by the Spirit of God says, “Jesus is accursed”; and no one can say, “Jesus is Lord,” except by the Holy Spirit (1 Corinthians 12:1-3).

Paul reminds the Corinthians that are other “spirits” at work in the world, and that they were formerly “spirit led” as pagans, but it was not the leading of the Holy Spirit. Then he gives a way of testing the spirits. When under the control of the Holy Spirit, one cannot say, “Jesus is accursed.” One can only say (when under the Holy Spirit’s control) “Jesus is Lord.” But you are seeking to defend a tongues experience that happens when you don’t know the words that are being spoken. How can you test the spirit without hearing actual words you understand?

I am not saying that the Spirit cannot convey our inward groanings to God. I am saying that since the gift of tongues is not a gift all can possess, then by your explanation, in Romans 8:17ff. not every Christian’s groanings will be conveyed to God because not every Christian can or does speak in tongues.

In all this, I am not seeking to disprove that someone can speak in tongues, but rather to caution you to understand and explain tongues, not so much in terms of your experience, but in terms that are clearly set forth in the Scriptures.

With all of his cautions and warnings, Paul tells us not to forbid speaking in tongues (1 Corinthians 14:39), but to practice them in a way that is consistent with Scripture, and which edifies others.

Blessings,

Bob

Related Topics: Christian Life, Issues in Church Leadership/Ministry, Spiritual Gifts, Tongues

Pages